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SAYYID ABDURAHMAN AL AYDARUSI AL AZHARI

FAMILY BACKGROUND
Sayyid Azhari was born in the family of scholars along with prophetic family. His father Sayyid Muhammed Kochukoya Thangal, his grandfather Sayyid Abdurahman Muhlar Al Ayderusi,Sayyid Musthafa Al Ayderusi Edakkazhiyoor father of his grandfather as well as his brothers were great Islamic scholars and leaders. So birth of Sayyid Abdurahman Imbichikkoya Thangal Al AyderusiAl Azhari in scholars’ family played a vital role in molding as famous scholar in the world.Sayyid Azhari Thangal’s Father Sayyid Muhammed Kochukoya Thangal is the first scholar from Sayyid family in Kerala to get Al-Baqavi graduation from Baqiyat Salihat Arabic College.

Sayyid Musthafa  Al Ayderusi Edakkazhiyoor, who was the father of his grandfather Ssyyid Abdurahman Muhlar Al Aydrus  was great scholar in his life time and people gave him high respect due to his knowledge and miracles which occurred by him , he renowned as Pullani Thangal.[1]

Sayyid Abdurahman Muhlar Al Ayderusi Edakkazhiyoor the grandfather of Sayyid Azhari was the scholar and the holder of many miracles like his father .Aftermath his sad demise, his tomb became famous and people are visiting his tomb to be solving their problems by his miracles .His father Sayyid Muhammed Kochukoya Thangal was a highly qualified scholar who graduated from Baqiyath Al Swalihath as well as his father Sayyid Muhlar Pookoya Al Ayderusi was in Islamic educational field.[1]

Sayyid Azhari    born in scholars’ family as well as in Ahlu Al baith, the family Prophet Muhammed (PBUH) in Aydarus clan

AHL AL BYT
"Ahlul Al Bayt" literally means people of the house and refers to the family or  children of a person. The term Ahl explain  the members of a household of a man, including his fellow tribesmen, kin, relatives, wife or wives, children and all those who share a family background, religion, housing, city and country with him. Bayt refers to habitation and dwelling. It can also translate as "household". The Ahl-Al-Bayt of a person refers to his family members and all those who live in his house. Ahlul Bayt is the polite form of addressing the members and wife of the family.

In Islamic terminology it refers to the family of Prophet Muhammad (PBUH), Ahlu Al baith they are creator of unique Islamic history and matchless milestones. The prophetic family tried to eliminate the evils by their scholarship, personality and sincerity in Allah. By the kinship of Prophet Muhammad (PBUH) they attained a unique leadership quality as inborn. Muslim community accepted the prophetic family as their leaders and guardians. .In short, prophetic family played a key role in Islamic history.[1] The  basis of the importance whichgiven to the Ahlul Al Bayt of the Prophet, There is verses about it in the Qur'an and the sayings of the Prophet. Therefore, it is not an old Arab tribal concept without basis in Islamic sources. The Qur'an and the Hadith have a lot to say about the Ahl Al Bayt. However a clarification on the concept of Ahlu Al Bayt is necessary. There are many debates pertaining to people of Ahl al Bayt. Although there have been many disagreements, there is a agreement amongst Sunni and Shi'a Muslims that the hadeeth of ‘ahl al kisa’ refers specifically to Ali ® ,Fathima®, Hasan®and Hussain®.[1]

Some scholars report that prophet Muhammad (PBUH) Ali bin AbI Thalib ® Fathima doughter of Muhammed(PBUH) Hassan bin Ali ® and Hussain bin Ali® are the members of the Ahl Al byt. According to Hadeeth of Abbas (r) and Saeed bin Jubair Ahl Al byt is the wives of prophet Muhammed. Ahl Al bytThose who are related to the prophet by blood or marriage ties only. Likewise Ikrima and Kathada   agree to this view[2].Shadhad Abu Amar quotes Wasila bin Al Asqa’ says: Jibreel (A) came with the verse of purification; the Prophet called Hasan, Husayn, and Fatima and Ali, and gathered them together and covered them with the cloak. Then he said, “O Allah, these are my Ahl Al Bayt, so 'keep away the abomination from the Ahl al Bayt, and purify them thoroughly”.[3] Since this verse of purification in Surah Ahzabis situated in themidst of the verses addressed to the wives of the Prophet, some Scholars like Ibn Katheer use its position to include the wives in the "Ahlul Bayt". But the problem lies in the different interpretation in the pronouns: the sentences before and after the verse of purification have feminine plural pronouns whereas the statement itself has the masculine plural pronouns.[1] Some scholars report that prophet Muhammad (PBUH) Ali bin Abi Thalib ®Fathima ® Hassan bin Ali ® and Hussain bin Ali® are members ofthe Ahlu Al Byt. The Qur'anic term "Ahlul Bayt" clearly applied to four people: Fatima, 'Ali, Hasan and Husayn (peace be upon them all). “Allah intends to keep away the abomination from you, O the Ahlul Bayt, and purify you a thorough purification.[2]

"Ahl Al-Bayt" is Ali, Al-Hasan, Al-Hussain, and Fatima, may Allah be pleased upon them all as it is mentioned in Hadeeth Al-Kisa'a, That is narrated by Muslim. The mother of Believers, Aa'ishah binth Abu baker ® says[3]: "One day, the messenger of Allah left the house at the afternoon and he was wearing a cloak. Then Hasan bin Ali came and the Prophet took him under his cloak. Next Hussain bin Ali came and the Prophet took him under his cloak. After that Fatima came and the Prophet took her under his cloak. Finally, Ali came, and the Prophet took him under his cloak. Then the Prophet said: “Allah wishes only to remove all abomination from you, O Members of the Family, and to purify you with a through purification".[4]

No Muslim would question the inclusion of Fatima doughter of Muhammed(S), 'Ali bin Abee thAlib®, Hasan bin Ali® and Husayn bin Ali® in the "Ahlul Bayt" .Allama Abu-Bakr Shibili supports this view of Ahl Al byt and he  admit most of scholars suppor this view.[5]

Imam Razi says by complaining this two opinions, Ahl Al Byt it means prophet’s wives and their children and Ali bin Abi Thalib ® Hasan bin Ali ®and Hussain bin Ali ® .[1] In short  these  different opinions on meaning of Ahl Al Bytreveals that the sadath, those people who comes lineage through Hassan bin Ali ® and  Hussain  bin Ali ®

In many book Shareef refers to the lineage of Hasan bin Ali ® and Hussain bin Ali ®, Sayyid is the synonym of Shreef .According to imam Jalaudheen Suyuthi, says this time Sayyid and Shareef use for the lineage comes from Hasan bin Ali ® and Hussain ®. Sayyid is an honorific title, it denotes males accepted as descendants of the prophet Muhammad (s) through his grandsons, Hasan bin Ali® and Husayn bin Ali®, Sons of Muhammad's(PBUH) daughter Fatima and his son-in-law Ali bin Abi Thalib.[2]

In short in this era Ahl Al Byt means that a person who comes through the lineage of Hassan bin Ali ® or Husain bin Ali® as in great classical texts Thuhfathul Muhthaj and Nihaythul Mathalab Fi Diraythil Madhab.[3]

Alu Nnabi deffers from  Ahl Al byt it means that progeny of Hashim and Muthalib   So, Ahl Al byt will include in Alu nnabi and Alu nnabi not in Ahl Al byt, but Alu nnabi again denied to accept zakath.

Ashraf the synonym of Ahl Al byt, according to Thajudheen Abdul Wahab As-Subuki says Ali bin Abuthalib, Fathima doughter of ProphetMuhammed (PBUH), Hasan bin Ali and Hussain bin Ali these people known as Ahl Al byt and ashraf is known for the lineage Hasan bin Ali and Hussain bin Ali.[1]

In early times of Islam Ashraf use for the household of Aqeel bin Abi Thalib, household of Jaffar bin Abi Thalibaand house hold of Abbas bin Abdil Muthalib.The progeny of Fathimadoughter of Prophet Mohammed (PBUH) got the reign of Egypt, the lineage of Hassan bin Ali and Hussain bin Ali renowned as Ashraf.[2]In Malayalam language, the official language of Kerala, a southern state of India used thangal for Sayyids.[3]

Prophetic families renown as with their clan, it means that progeny of a father or tribe or group. The prophetic family belongs to Hasan bin Ali or Hussain bin Ali, all Propheticfamilies included in these two clans. So when the tribe or family become famous, then the forthcoming family accept another name if they want to be famous. More 54 clans of prophetic familes exist in Kerala.

IMPACT OF SAYYIDS IN KERALA
Sayyids, the prophetic family had a vital role in the sustaining of Islam in Kerala.Many Sayyids came toKerala to propagate Islam like Jifri, Ayderusi, Shihabudheen, Ahdal and others[1]. Historical records position the early arrival of the Sayyids in India around 616H /1220AC. However the exact date of Sayyids’ landing in Malabar is not recorded. But their migration from Hadrmout to Malabar became marked form sixteenth century. Ther are records attesting to the association of Hadrami Sayyids in Calicut. From seventeenth century onwards the Alawi ulama and Sufi saints, came to be known by the title of habib. This was the period of emigration to India and Southeast Asia.[2]

Arab and Indian Muslim traders has been engaging in trade and missionary activities in the region odf Kerala for centuries and constituted an integral part of the Muslim trade Diasporas which extended from Egypt to the Malay world.[3] The Ba Alavis came to Kerala and other places firstly as part of Isalamic propagation. By social and political service and marriages contracted with ruling families, the Ba Alawis were able to establish political and social bases or take possession of power structures wherever they settled. There are numerous and often significant examples of their influence in the political domain.

The first focus of Sayyid emigrants eastwards was India. They settled in important commercial, cultural and political center, like Bijapur, and Surat, Cutch, Ahmedabad, Haiderabad, Gujerat, Delhi, Calicut, Malabar. But the greatest emigrations of allwere to Java, Sumatra, Atcheh and Malaya.[4]

Prophetic family of thereem extended in various parts of kerala,Ba Faqih (Koilandy), Al Faqih(Koilandy), Bil Faqih (Koilandy), Al Haddad(Malabar), ShIhabuddin (Panakkad), Mashhur(Eranad), Idid(Tirurangadi), Jilani(Eranad), Jamalullaili(Chaliyam), Mushayyaq(Tanur), Ahdal(Calicut), Jifri (Calicut) Musava(Ponnani), Aydarus(Ponnani), Saqaf(Chavakkad), Alu Junaid( Tanur),Al Manfur(Calicut), Ba Shaiban(Chavakkad), Hamdun (North Malabar) Mauladdavila (Mamburam), Maula Khaila(Eranad),Habshi(Kuttippuram), Alu Dahab(North Malabar), Juhum(Mahi), Shatiri(Koilandy), Turabi(Tirurangadi) Ba Hasan (Koilandy), Al Aqil(Malabar), Fadhaq (Malabar), Ba Hashim(Malabar), Ba Hasan(Chaliyam).Banu Sahl (North Malabar),BaSalim(NorthMalabar).[5]

AYDARUS AFMILY
Ayderus family is the important clan in prophetic family; they have an important role in the history of Muslim world especially in Hadrmout and India. Sayyid Azhariwas born in Aydrus Clan

Naming of Ayderus Family
Sayyid Azhari was born in Aydarus family, the family belongs to Sayyid Imam `Abdullah al-`Aydarus bin Shaykh Abu Bakr al-Sakran bin Shaykh `Abd al-Rahman al- Saqqaf bin Shaykh Muhammad Mawla al-Dawilah, bin `Ali Mawla Darak, bin `Alawi al-Ghuyur, bin al-Faqih al-Muqaddam Muhammad, bin `Ali, bin Muhammad Sahib Mirbat, bin `Ali Khali` Qasam, bin `Alawi, bin Muhammad Sahib al-Sawma’a, bin `Alawi, bin `Ubaydullah, bin al-Imam al-Muhajir il-Allah Ahmad, bin `Isa, bin Muhammad al-Naqib, bin `Ali al-`Uraydi, bin Ja`far al-Sadiq, bin Muhammad al-Baqir, bin `Ali Zayn al-`Abidin, bin Husayn al-Sibt, bin Husayn al-Sibt, bin `Ali bin Abu Talib and Fatima al-Zahra, the daughter of our Master Muhammed(PBUH) .[1]

Lineage from Sayyid Abdulla bin Aboobaker Sakran is known as Aydarus. It Clan includes in Ba Alavi in Saqaf lineage they are prominent in Hadrmout.[2]According to Engsen ho the Ayderus family became the greatest of sayyid lineage its eponymous anccester Abdullahil Ayderus father of the Adni, thus invoked in the graveyard of Tarimmwith honouric titles“sulthan of notables”.[3]According toMashurraviyya, Sayyid Abdulla’s grandfather Abdu Rahman Al Saqaf called him As Aydarusand said, he will known among Sufis as Ayderuswhile Father Sayyid Aboobaker Sakran named his son as Abdul Kader.[4]

Some historians report that sayyid Abdu Rahman called his grandson asatheeras.According to Jouhari a greathistorian says that “al atheeras use for lion the symbol of bravery. Sayyid Abdu rahman decided to realize the world by naming his grandson as atheeras Sayyid Abdula will be a brave in his ideas and decision in Islam without any fear, he will still in the way of Islam”.[5]

According to Allama Muhammed, a famous historian he said “that in phonetics of Arabic language ‘dal’ and ‘tha’ these two Arabicletters comes from same source. In this case Arabic people they used to change ‘tha’ as ‘dal’ this type of change is more expandable among Arabs.Iin the name of atheeras they changed as al Ayderus”. Hensung ho a famous historian introduced this offshoot of prophetic family as Ayderus in his famous work a graves of tareem.[6]

IMPORTANTPERSONALITIES IN AYDARUS FAMILY
Aydarus family played has a important role in Islamic history. Aydarus lineage from Prophet Muhammed (PBUH) to Sayyid Aboobaker Sakran is very famous to Islamic world. Aydarus family comes from Sayyid Hussain bin Ali ® through Sayyid Ali Zainul Abideen ®. Sayyid Muhammad Al Baqir bin Sayyid Ali Zainul Abideen and his son Sayyid Jafer Ssadiq, and Sayyid Aliyyul Uraili bin Jafer Ssadiq. Till the Aliyyuil Uraili Prophetic family lived only in Medina.

Sayyid Muhammed bin Aliyyul Uraili was born in Madeena.[1]After the sad demise of his father Aliyyul Uraili Sayyid Muhammed migrated to Basra.Sayyid Muhammed is first prophetic family member who accepted Iraqas his home land. Through the Sayyid Muhammed Basari ® prophetic family spread in Iraq.[2] Sayyid Esa Nnaqeeb bin Sayyid Muhammed is another important leader of Basra.[3]

Sayyid Ahmedul Muhajir bin Sayyid Esa Nnaqeeb has an important role in the history ofprophetic family. Sayyib Ahmedul Muhajir was born in Iraq, later he travelled to Hadrmout with his family in 317 Hjri. Sayyid Ahmed al Muhajir was a great scholar and a rich man, People of Hadrmout gave a warm welcome to him and family. Sayyid Ahmed Al Muhajir and family stayed there, through this, prophetic family spread in Hadrmout. Sayyid Ahmed al Muhajir got the title Muhajir because of his migration to Hadrmout from Basra.[4] When Ahmed al Muhajir entered to Hadrmut, Khawarij came to him and theyregret from their false beliefs. Firstly Ahmed al Muhajir came to Jabeel, but it was the centre of Shia, so he turned to Bane Jazeeb it was the important Sunni center of Tarim. Imam Sayyid Ahmed al Muhajir’s demisewas in Husaisi at Hadrmout; laterhis grave became a famous pilgrimage.[5]

When Ahmed al Muhajir came to Thareem, it became an important place in Islamic history. Thareem exists in Yemen where as many Sayyids and scholars lived. Thareem got this name as memorial of its first king Thareem bin Hadrmout .Threem has another two names beside Thareem, one is ‘Ganna’ and another one is Madeenth Ssiddeeq.

Abu- Bakr bin Abee Quhafa (r) the companion of prophet Muhammad (s) Prayed for Thareem, when Ziyad bin Lubaid al Ansari, the governor of Abu-Bakr (r) came to Yemen to pay allegiance to khilafath of Abu- bakr(r), then Yemen people came firstly  to agree the reign of Abu- bakr (r), so Abu- bakr (r) prayed for Thareem to be crowd of people ,to increase the scholars and Sayyids and to to be barkath in their water facilities.So Thareem renowned as Madeenthu Ssiddiqi.[6]

Sayyid Muhammed Sahib Mirbath is another important scholar in the Aydarus family. He studied Islamic studies under the guide ship of great scholars like Al Imam Salim Basara, Al Imam Al Mujthahid Ali Bin Muhammed Bin Jadeed. He searched the Islamic education from various places like Yemen, Hadrmout and Makka. Later he became mufti of Shafi School of jurisprudence. In his life time there were many attacks against scholars and Sayyids ,by this he travelled to Lufar later it renowned as Mirbath .Sayyid Muhammad Sahib Mirbath built more than seventy homes for his family and co travelers by his own wealth ,so  he known as Sahib Mirbath.[7]

Sayyid Muhammad Faqeehul Muqaddam is another impportant Sayyid in Aydarus family. Hewas born in 574 Hijiri in Thareem. Sayyid Muhammad Faqeehul Muqaddam was great scholar in Thareem by his scholarship became famous as Faqeehul Muqaddam and he known as Khuthaba Ddairathu Ssufiyya.[8]

Sayyid Muhammad Faqeehul muqaddam’s son Alwiyy al Gayur belongs to Ayderus, Shihabuddeen , Saqqaf ,Jifri, and Ba Abood prophetic families. Anotherson belongs to Shathiri, Jamalullaili, Habashi, Sariyyi prophetic families, and another son Ahmed   belongs to Bafaqeh and Beel ofprophetic families.[9]

Sayyid Abdu RahmanAl Ssaqaf
Sayyi Abdu Rahman Al Ssaqaf is the important Sayyid in Aydarus family. Sayyid Abdu Rahman Al Ssaqaf was born in 739 Hijiri as the son of Sayyid Muhammed Moula Ddaveela. He memorized the Quran under the guide ship of Sheikh Ahmed Muhammed Qatheeb .Shaikh Abu Bakr Bin Esa Bayazid and Sheikh Muhammed Bin Saeed Ba Shakeel  were the teachers of the Sayyid Abdu Rahman Al Ssaqaf. His first teacher Sheikh Ahmed Muhamme Khatheeb is the member of Khatheeb family of Yemen. Khatheeb family is famous family in Yemen, which belongs to Ahmed Bin Ubaid Bin Bishr ®, whowas the first Khatheeb of Yemen. After the Ahmed Bin Muhammed family carrry the Khatheeb post of Tareem. Bishr ® is the companion of the prophet Muhammed (PBUH).[1]

Sayyid Abubakr Sakran
Abu Bakr was born in Tareem in 1447,[2]in his youth, Abu Bakr studied the teachings of Al gazzali, and in his early adulthood, he had been sent to Aden to undertake missionary duties there. Abu Bakr oversaw the construction of the city's mosque and its Sufi school, and later settled down in the city

Abu Baker was eventually made the Mansab (religious leader) of Aden. He was highly respected by the city's residents, who described him as a very brilliant and kind man with an excellent sense of justice. Abu Bakr was also respected by members of the local Jewish community, who provided refuge to the Jews who suffer from occasional harassment from the desert bandits.[3]

Abu Bakr's death in 1508 (although some source suggested that he died in 1503) was greatly mourned by the Adenis. The city residents published copies of obituaries commemorating the life of Abu Bakr, and an account of Abu Bakr's birthplace, Tarim was also published. His grave has since been visited by thousands of Muslim pilgrims every year who continue to pay their respects.[4]

After relocating to Aden, Abu Bakr raised a family of his own and started off a new lineage. The al-ʿAydarūs clan was an offshoot of the Ba alwiyya as-Saqqaf clan of Terim,Yemen. His  descendants migrated to India and south east asia and East africa from the late 14th century onwards and established new Islamic schools or Muslim ruling houses among the first descendants to migrate was a grandson, ʿAbdallāh al-ʿAydarūs and another descendant,, Abdullāh ibn Shaykh al-ʿAydarūs who migrated to India and established new diaspora communities.[5]

Syyid Abdulla Al Aydarus
He is Imam `Abdullah al-`Aydarus bin Shaykh Abu Bakr al-Sakran bin Shaykh `Abd al-Rahman al- Saqqaf bin Shaykh Muhammad Mawla al-Dawilah, bin `Ali Mawla Darak, bin `Alawi al-Ghuyur, bin al-Faqih al-Muqaddam Muhammad, bin `Ali, bin Muhammad Sahib Mirbat, bin `Ali Khali` Qasam, bin `Alawi, bin Muhammad Sahib al-Sawma’a, bin `Alawi, bin `Ubaydullah, bin al-Imam al-Muhajir il-Allah Ahmad, bin `Isa, bin Muhammad al-Naqib, bin `Ali al-`Uraydi, bin Ja`far al-Sadiq, bin Muhammad al-Baqir, bin `Ali Zayn al-`Abidin, bin Husayn al-Sibt, bin Husayn al-Sibt, bin `Ali bin Abu Talib and Fatima al-Zahra, the daughter of our Master Muhammed(PBUH).[6]

He was born on the 10th of Dhul Hijah in Tarim in 811. When his grandfather Shaykh `Abd al-Rahman al-Saqqaf was given the good news of his birth he said: “He is the Sufi (mystical leader) of his time. During these early years he took the path of spiritual struggle and study, memorizing the Qur’an and delving into the inward and outward sciences.

When his father died his uncle, Shaykh `Umar al-Mihdar, took him under his care and closely monitored his every step on the path to Allah, marrying to him his daughter, Al-Sayyida A’isha. Al-Sayyida A’isha was known for her piety and closeness to Allah and was described as being “the daughter of a Qutb (Shaykh `Umar al-Mihdar), the wife of a Qutb (Imam al-`Aydarus) and the mother of a Qutb (Imam Abu Bakr al-`Adani).”  Shaykh `Umar al-Mihdar passed away when Imam al-`Aydarus was around 25 years old, and the `Alawi scholars of Tarim unanimously recognized him[7]. He helped the needy and built several mosques, the most famous of which is Masjid al- `Aydarus, in the heart of the city of Tarim.

Sayyid Abdulla Al Aydarus wrote many scholarly books. He wrote a biography of Imam Saad Bin Ali ,teacher of Sayyid Abdulla Al Aydarus and many risalas in variety of subjects and studied the jurisprudence  from Hijaz Hadrmout and Yemen under the guide ship of various scholars such as ala Faqeeh Saad Bin Abdulla Ba Abeed ,Alllama Abdulla Bahuravath Al Alimu Rrabbani Ibrahim Bin Muhammed Ba Hamid  ,Sheikh Abdulla Ba Hassan .Sayyid Abdulla Al Aydarus studied the Thasawwuf  from Sayyid Muhammed Jamalullaili ,Sayyid Ahmed and Sayyid Sheikh. He studied Arabic literature from Allama Al Adeeb Ahmed Bin Muhammed Bin Abdulla Bafazl and Arabic grammar from Sheikh Muhammed Bin Aliyy .Sayyid Abdulla Hil Aydarus ‘s uncle Umer Al Muhlar was his guide in philosophy and theology.[8]

Sayyid Abdulla Al Ayderusi lived under the spiritual leaders, by this he became spiritual leader in his life time. So many from various parts of world to him to participate in his prayers .Al Imam Sheikh Aliyy, Al Arif Billah Umer Bin Abduraman Al Allama Abdu Rahman bin Ahmed, Sayyid Muhammed bin Aliyyul Ayderus were spiritual students of Abdulla Al Aydarus The Imam died while returning to Tarim from the town of Shihr on 12th Ramadan 865 and was carried back to Tarim and buried in the Zanbal Cemetery. A dome was later erected over his grave. He left behind four sons – Abu Bakr (al-`Adani), `Alawi, Shaykh and Husayn – and four daughters – Ruqayya, Khadija, Umm Kulthum and Bahiyya. From his progeny came forth many great imams who carried the name of al-`Aydarus. He became known as “al-`Aydarus al- Akbar,” as he was the first and the greatest to be known as al-`Aydarus and to make a distinction him from those who came after him. Allah may give us the strongest of attachments to him, an attachment which benefits us in this life and the next life.[9]

AYDARUS FAMILIES IN KERALA
Aydarus family expanded in various parts of Kerala such as Malappuram, Perinthalmanna,Valanchery,Ponnani and other places[10].Sayyid Abdurrahman Mushayyaq Bin Sayyud Abdulla Mushayyaq‘s daughter married Sayyid Ahmed of Aydarus family,thus started Aydarus family in Malappuram.This family carries qazi post of Malappuram. Moinkutty Vaidyar 1852-1892 a famous poet dedicated his Malappuram Kissapattu to Sayyid Ali Pookkoya Thangal of this family; he was qazi of Malappuram on that time.[11]

Khan Bahadur OPM Sayed Ahmed Muthukkkoya thangal was a famous Sayyid in Ayderus family. He was Qazi of fourty mahals.British government gave him as title ‘khan bahadur’ and his demise was in Medina 1958.[12]

Sayyid Aboobacker OPM Cherukoya Thangal is another important person from this family,he studied from Thenu Musliyar and Kidangazhi Abdu Rahman Musliar.OPM Cherukoya Thangal was also kazi of various places in Malappuram.He worked as General Secratery of Ihayaussunna of Othukkungal[13]

PVS Musthafa pookoya thangal is a famous Sayyid from Ayderus family of Perinthalmanna in Malappuram district. Another Ayderus offshoot exists in Koyilandy; Sayyid Alavi Ayderus prominent member of this family.This clan exists in Thirur, Ponnani, and Venniyur of Malappuram district. It exists in Thiruvananthapuram, Alappuzha, Vadanappalli and Idukki.[14]

Fakrul Vujud Clan
Sayyid Ahmed bin Hasan Fakrul Vujud who came from Hadrmouth to Gujarath, later he reached in Kozhikode of Kerala and stayed in Veliyankode. Thus, Fakrul Vujud family spread in Kerala. Fakrul Vujud is the fraction of Ayderus family. Ahmed Hasan is brother of Sayyid Abdu rahman Ayderusi Ponnani who is the founder of Ayderus family in Kerala. The Progenyof Sayyid Abdu Rahman Ayderusi Ponnani renowned as Ayderus and progeny of Sayyid Ahmed Hasan as Fakrul Vujud or Sayyids of Surath. Sayyid Ahmed Bin Hasan wrote a book on Thasawuf Namely Rafeeul Qadr.[15]

SAYYID QUTHUB ABDU RAHMAN AYDERUSI PONNANI
Sayyid Quthub Abdu Rahman Ayderusi Ponnani was born in 1099 H.He attained the knowledge in Thajveed and other Islamic subjects from various colleges of Thareem, later he travelled to Malabar and reached in 1115 at Kozhikkode.[16]He stayed at Kozhikkodeand laterturned to Koyilandy to visit Sayyid Quthub Muhammed Wahfi and stayed withhim. After staying with Sayyid Muhammed Wahfi he entered to Ponnani and visited graves of Maqdoom and stayed there. Sayyid Abdurahman Al Ayderusi married from Maqdoom family. Some scholars reports that he married princess of Cochin who was converted to Islam by the spiritual face of Sayyid Abdu Rahman Al Ayderusi.[17]

He accepted the Qaderiyya Thareeqath from Jalaludheen Muhammed al wahfi who was great scholar and the spiritual leader in his life time .Sayyid Abdu rahman Ayderus passed away in 1164 H in Ponnani.

LINEAGE OF SAYYID AZHARI
Sayyid Abdu Rahman Imbichikkoya Thangal Al Ayderusi Al Azhari

Sayyid Muhammed Kochu Koya Ayderus Marathankode

Sayyid Abdu Rahman Muhlar Ayderus Edakkazhiyur

Sayyid Musthafa Ayderus Edakkazhiyur

Sayyid Muhammed Ayderus

Sayyid Abdu Rahman Ayderus

Sayyid Muhammed Ayderus

Sayyid Abdu Rahman Ayderus Ponnani

Sayyid Aliyy Ayderus

Sayyid Husain Ayderus

Sayyid Aliyy Ayderus

Sayyid Muhammed Ayderus

Sayyid Ahmed Ayderus

Sayyyid Husain Ayderus

Sayyid Abdulla Ayderus

Sayyid` Shaykh Abu Bakr Al-Sakran

Sayyid Shaykh `Abd Al-Rahman Al- Saqqaf

Sayyid Shaykh Muhammad Mawla Al-Dawilah

Sayyid `Ali Mawla Darak, Bin `Alawi Al-Ghuyur

Sayyid Al-Faqih Al-Muqaddam Muhamm

Sayyid `Ali, Bin Muhammad Sahib Mirbat[18]

Sayyid`Ali Khali` QasamSayyid `Alawi[19]

Sayyid Muhammad Sahib Al-Sawma’a

Sayyid `Alawi

Sayyid Ubaydullah

Sayyid Imam Al-Muhajir Ahmad

Sayyid `Isa, Bin Muhammad Al-Naqib

` Sayyid Ali Al-`Uraydi

Sayyid Ja`Far Al-Sadiq

Sayyid Muhammad Al-Baqir

Sayyid `Ali Zayn Al-`Abidin

Sayyid Husayn Bin `Ali

Sayyid Alibin Abu Talib and Fatima al-Zahra, the daughter of our Master Muhammed (PBUH)

Sayyid Azhariwasborn   1924 as the son of Muhlar Muhammed Kochukoya thangal and Fathimathu Zzuhara alias Pookunji Beevi in Maratham kode at Kundamkulam at Thrissur district. He is the thirty eight son of prophet Muhammed (S) in Baa alavi Ayderus lineage

FAMILY
Sayyid Azhari has born in a scholars’family as part of father and mother, along with the Prophetic family. He was born as the son of Sayyid Muhammed Muhlar and Pookunji Beevi.

Father
Sayyid  Azhari’ s father Sayyid Muhammed Kochukoya Thangal was thirty seventh son of prophet Muhammed (S) in Ayderus lineage. He was born in 1900 in Edakkazhiyoor[20] at Valiyajarthingal family as the son of Sayyid Abdurahman Muhlar bin Sayyid Musthafa Ayderus Edakkazhiyoor .Sayyid Muhammed Kochukoya Thangal attained his primary education from his own village, after the primary education he studied in Kalloor and Njamanangad Darses. After the Dars study he pursued his higher education in Islamic classical texts in Baqiyah Al Ssalihath, Vellore. Two years later he graduated from BaqiyathAl Ssalaihath, Vellore as Baqavi[21] in 1920, He was the first degree holder of Baqiyath Al Ssalihath among the Sayyids of Kerala.[22]

Unfortunately, Sayyid Muhammed Kochukoya Thangal Al Ayderusi he cannot serve as in Islamic teachings process, but he became the guardian of Darssystem, Sayyid Muammed Kochukoya Thangal was living in Edakkazhiyoor village. Later he changed theresidence to Marathamkode [23] at kunnamkulam. Sayyid Muhammed Kochu Koya Thangal formed a new Mahallu[24] as in the name of Marathamkode. He was the founding father of Marathamkode Mahallu.[25]

Sayyid Muhammed Kochu Koya thangal lived as the chief of the village and he was the mediator in the problems among the families. He appointed as judge in Mathur village court.

His political view belongs to congress activities and he showed the pro congress attitude, by this he became the close friends of congress Muslim leaders like Muhammaed Abdurahman Sahib and Moidu Moulavi [26]

Sayyid Muhammed Kochu Koya thangal Al Ayderusi was well versed in languages. He was capable to communicate in different languages namely Arabic, Urdu, English, Malayalam and Tamil easily.

Sayyid Muhammed Kochu Koya thangal Al Ayderusi changed his residence from Marathamkode to Pannithadam; He built the Masjid in Pannithadam for Juma prayer. He was a pious man, and keen in Islamic practices, even he was a strictly in behavior, but in good manner with non Muslims

Sayyid Muhammed Kochu Koya thangal Al Ayderusia influenced person in his life time.By this election candidates will approach to his residence for his blessings[27].He married Fathimath Zzahra alias Pookunji Beevi binth Karukaputhoor Koya Kutty Thangal, he had three sons and one daughter. In Thursday17May1979, Sayyid Muhammed Kochu Koya thangal Al Ayderusi passed away at Calicut Medical College, and he buried in graveyard of Pannithadam Juma Masjid before the Juma prayer.[28]

Mother
Fathimath Zzahra alias Pookunji Beevi doughter of Karukaputhoor Koya Kutty Thangal is the mother of Sayyid Azhari. She was nborn in a scholars’ family, her father was Islamic scholar and was working as khatheeb and moral teacher. Sayyid Musthafa Pookoya Thangal, Koya Kutti Thangal’s brother was great scholar and he was a spiritual leader. So the maternal family of of Sayyid Azhari was a scholars’ family along with aProphetic family.[29]

Brothers and Sisters
Sayyid Azhari‘s elder brother is Sayyid Muhlar Pookoya Thangal Al Ayderusi, Marathamkode was a great scholar and he served this Muslim community as in qazi post in various mahalls. He was born in 1922 at Marathamkode;he attained the primary education from his village and set out for further studies in Islamic classical texts to Kallur Dars which situates in near Ponnani in Malappuram district and Njnamangad.[30]

Sayyid Muhlar Pookoya Thangal Al Ayderusi served as Khatheeb (who lead the juma prayer in Masjid in Friday) and Mudarris in Njamanangad Masjid after his educational career. In his life time, he visited many foreign countries like Malasya and Singapore. Later he was appointed as district qazi of Thrissur district. Sayyid Muhlar Pookoya Thangal Al Ayderusi married Atta Beevi binth Sayyid Muhammed Pookoy bin Sayyid Abdul Khader Attakutti Thangal Edakkazhiyoor. He passed away in 2008 august 14 and buried him in Pannithadam Juma Masjid graveyard.[31]

Sayyid Muthunni Thangal is the brother of Sayyid Abdurahman Imbichikkoya Thangal Al Ayderusii al azhari and Shareefa Kunji beevi is the sister.

Wives
Sayyid Azhari married three times in his life. In his first marriage he married Attabeevi doughter of Sayyid Zainul Abideeen Thangal Chavakkad. In his second marriage, he married Ayisha Beevi doughter of Imbichi Koy Thangal Chaliyam. Sayyid Abdurahman Imbichikkoya Thangal Al Ayderusi Al Azhari devoiced Ayisha Beevi Chaliyam. Thirdly he married Fathima Imbichi Beevi doughter of Ottakath Kunji Koya Thangal Melattoor.

Sayyid Azhari has five sons and six daughters. His elder son is Faqrudeen Aata Koya Al Ayderusi, who doing the business in abroad. Second son, is Sayyid Hussain Koya Thangal Al Ayderusi Kulamangalam who the guardian of Kulamangalam Mahall and Madrassa. Another son is Sayyid Habeeb Koya Al Ayderusi who works as librarian in Calicut University, Kerala. Next son is Sayyid Ja’far Swadiq Al Aydrus who works as teacher, his last son Sayyid Muhammed Musthafa who is doing the business in Kerala.[32]

EDUCATIONAL LIFE
Sayyid Azhari is the twinkling star in his educational career. He did not consider his age before acquiring the knowledge and he is a model for all students in educational field. In his educational career, showed commitment to the knowledge, reputation to his teachers, by this Allah gave him many opportunities in attaining the knowledge. Through his educational career Allah molded him as a good scholar to lead the Muslim community to the righteous path.

In his educational period he used to self reading the various books and magazines, Sheikh Mahmmod Annawai, the classmate from Al Azhar Egypt says “Sayyid Abdurahman Al Ayderus was keen and devoted in reading the books”[1]. He did not consider the difficulties and barriers before the studying; by the commitment to the knowledge and encouragement from his own father he overcame all the difficulties and barriers. He travelled to distinct places for advanced studies. We can classify his educational period in to three

1-Dars and primary education

           2- College education

1)   Baqiyath Al Ssalihath

2) Darul Uloom Deoband

      

3- University education

1) Al Azhar University

2) Cairo University

PRIMARY AND DARSEDUCATION
Sayyid Azhari started his primary education from his own village and he got spiritual Islamic learnings from his father Sayyid Muhammed Kochu Koya Thangal.[2]His father was the main teacher in his childhood. Apart from a Prophetic family, they were loyal to the Islamic education; by this father nourtered him as well as his brothers through the traditional Islamic education. Sayyid Abduraman Ayderus learned the primary Darstexts from his father and the primary school education from Marathamkod school .Later he began his official Daras education in Islamic classical texts and teachings from Kallur Dars near Ponnani in Malappuram district, Njamangad Dars and Vailathoor near Tirur in Malappuram. Firstly his father sent him to the Dars in Kallur; this Dars was conducting by his own classmate and friendKecheri Moideen Kutty (shrinked form of Muhyidheen) Musliyar.

Sayyid Azhari studied under the guidance of great scholars, his father Sayyid Muhammed Kochu Koya Thanagl, Kecheri Moideen Kutty (shrinked form form of Muhyidheen) Musliyar, Muhammad Musliyar the Student of Thalakkandy Abdurahman Musliyar and Muhammed Musliyar Karingappara.[3]

SOCIAL SITUATION
The educational period of Sayyid Azhari was between 1930 and 1964, till the end of British supremavy over India in 1947 in which occurred many independence wars in this time. Another important problem was the Second World War. From 1939 Second World War broke out, this war affected negatively and defectively to the India and its’ inhibitants. India’sindependence movement and the partition of India are which created many problems and riots among Hindus and Muslims. So the people of India along with the Kerala Muslims were captivated in scarcity. By these difficulties the country led to the poverty, and the destruction of economic power of India. So it affected in the vocational institutions and educational institution

So many Darses had to put the end eventually by the economic crisis so; many highly conducted Darses ceased their study and closed. Even though, Muslims ran and conductedthe many highly qualified Darses.In this period the menu of the students of Dars was very worse and inferior due to the economical crisis, so the students decreased in Dars system.Tanur Valiaya Kulangara Palli, Malappuram Podiyad, Thalakkadathur near Tirur, Chemban Kuzhi , Ponnani , Veliyam Kode , Thekkad , Kallur, Edakkazhiyoor , Vazhakkad , Chellur in Tirur these are the famous Darses in the period.In these places Dars system had in effective manner.[4]

DARSSYSTEM
Darssystem is an educational institution which flourished in Kerala after sixth century Hijri. It denotes the glorious heritage of Muslim Kerala. This system was begun when the Islam arrived in Kerala. The Islamic movement in Kerala centralized withMasjid. Islam gives a strong importance and consider for attaining the knowledge, knowledge is the lifeline of Islam which Islam lives through the knowledge. Dars system has played an important role in Islamic knowledge fields. Masjjid centralized culture and purification methods are the main subjects of Dars system been followed the age of prophet Muhammad (PBUH).

So the Dars system became a good media for spreading of Islamic knowledge. Free education is the main feature of Dars system. It was a good dependable source in the exchange of knowledge. In the System there were mutual relation between teacher and student. By this teacher can realize the students. The great works will teach by the teachers they give ijazath to the students in various subjects. This system is the renovation of prophetic style of education.[5]

The history of Dars system starts from the period of prophet Muhammad (PBUH) and his companions. There was studying in the Masjid Al Nabawi as the students of Prophet Muhammad (PBUH) regularly namely, known as ahlual suffa.Neighbours of Masjid Al Nabawi from Ansari companions assumed the food facilities to these students. Abu Huraira (R.A) was one of the famous student from the Ahl Al Suffa.By this reported thousands of Hadiths from Prophet(PBUH) within few years.

Following the Masjid centralized system in Medina founded many centers of culture in the various parts of the world. These Dars system played a key role in sustaining and continuing the Islamic educations’ soul. Makkah, Madina, Cairo, Bagdad, Damascus, Kufa, Basara, Cordoba, Khurasan, and Bukhara are the world famous Darses.[6] By this system Muslim Community can take full advantage of Masjid, because inn this system a Masjid is not only a place for prayer but also a main centre of educational culture and propagation.[7]

In Kerala Muslim majority villages were conducting Darses,we cannot see good Dars system before sixth century Hijiry in 670 Hijri,Sheikh Muhiyudheen Abdullahi Al Hadhrami founded the first Dars In valiyakulangara palli at Tanoor[8]. This Dars considered as primitive and first Dars in Kerala. Ponnani Dars under the guideship of Maqdoom family, this considered as the great Dars in Kerala history.this system was familiar with Kerala before the establishing the Madrassa system.

Teaching style or curriculum of Dars is completion of study materials; Dars gives the scholarships in Islamic classical texts and subjects. Islamic jurisprudence, Quranic interpretation, Hadith, Arabic grammar and logic are the main subjects of Dars. It is the better educational system in a simpler way by the simplest expense. Constant supervision of the natives the students keep the heritage of Muslim in clothing and other activities.[9]

All most all Dars follow the same pattern of teaching as well as the same syllabus. A student has to complete prescribed the books or kitabs irrespective of age and duration. There were two syllabuses accepted by the Dars system

1       . Ponnani Model of Educational Syllabus

2. FarankiMahallu syllabus[10]

Ponnani Dars Syllabus
The Ponnani is considered as the centre of the Dars system in Kerala.It place  known as the Makkah of Malabar. Under the leadership of Maqdoom of Ponnani surroundings of Ponnani accepted the syllabus which teaches in Ponnani Dars under the Maqdooms. They conducted their system as imitating of Al Azhar due to Zainudheen Maqdum was old student of Al Azhar.[11]Ponnani Darsvilakkathiri was developed and advanced system in that period. So many people graduated from Ponnani and these graduates led the religious and political platform of the society. Ponnani Dars[12] became the first Islamic institution in Kerala;somany Darses were established by the renaissance of Ponnani Dars

In this syllabus they wrote themselves the Islamic texts which include subjects considering local Islam and its surroundings. In Ponnani Dars,foreign students were participating like from Indonesia, Sri Lanka, and Gujarat.Conservative Islamic text s and mystical works were taught through this syllabus.

Faranki Mahal Syllabus
Farnki Mahal syllabus is another important system which accepted by Dars system. Thae Baqavi scholars who graduated from Baqiyath Al Ssalihath spread this syllabus in KeralaIn Kerala. It developed by Faranki Mahal scholars

In this syllabus Persian, Greek and Arabic logic and philosophyare considered as important subjects. This syllabus is known as Faranki Mahal syllabus or Nizamiyyasyllabus. Dars in Vazhakkad which founded by Chalilakath Kunchahammad Haji implemented this syllabus.[13]

HIGHER STUDIES OF SAYYID AZHARI
Sayyid Azhari had stiff and strong ambition in advanced studies of Islamic subjects. Students from Keralahad not higher educations to pursue their higher study higher institution as centers for higher study. So the students from Kerala migrated to other states of India and to abroad.Sayyid Azhari hunted the knowledge from various institutions in India and abroad. He did not consider the barriers and difficulties before the knowledge .He tried his best to pursue his higher education from highly qualified institutions.

Islamic College System
Islamic colleges were the advanced model of Islamic religious educational system. The college system started aftermath the British rule.Various fields of the education accepted more advanced facilities like in oothupalli[14]changed to Madrassa system[15].

So, Islamic religious educational system accepted residential form of education with separate building facility, appointing more teachers, applying period system and conducting exams. So the Islamic study system transformed to college system. But, this college system was very rare in Kerala before 1950s, there were no such colleges which will confer the certificate as graduation, only from the Ponnani Dars if it completes give the title of Musliyar.[16]

So before the 1960s scholars of Kerala set out to the colleges to get the degree from out of Kerela. In the outside of the KeralaDars system was very rare, so they used to build such institution to transform the Islamic teachings.Darul uloom Deoband, Baqiyath Al Ssalihath Vellur and Jamia Nizamiyya Hyderabad, these institutions founded for this goal and aim.

Students from Kerala, if they complete the Dars study, they will set out to Baqiyath Al Ssalihath or Darul Uloom Deoband. But this higher study became more burdens for many students, even though curriculum and the teaching style attracted them top pursue their higher education.

Eventually, in Kerala Jamia Nooriyya Arabic college Pattikkad founded under the leadership of Samastha Kerala Jamiyyathul Ulema in 1963 AC. Before the foundation of the Jamia Nooriyya Arabic College there were some Arabic colleges but there were not giving any degree or title when the students graduating from this colleges. Quvvathul Islam Arabic College established in 1926, Islahul Uloom Arabic College Tanur which established by great scholar and leader of Samatha Kerala Jamiyyathul Ulema Pangil Ahmed Kutty Musliyar and Darul Uloom in Vazhakkad established by the Chalilakath Kunjahammad Haji which applied the Faranki Mahall syllabus .only these three colleges will confer the certificate to these students.[17]

In short, Islamic colleges played a key role in the advancement of Islamic knowledge and to retaining the Islamic prosperity and flourish in the world. Later Kerala Muslims witnessed more highly attractive colleges and Islamic universities after Jamia Nooriyya.

Sayyid Azhari and Baqiyath Al Ssalihath
Sayyid Azhari completed his study from various Darses, then he set out to the Baqiyath Al Ssalihath in his twenty sixth age, in the 1947-1948AC there were economical stagnation and economic crisis which occurred as consequence of partition problems. This time Islahum Uloom Tanur which started by Pangil Ahmed Kutty Musliyar closed due to the economical problems. Mean while false news spread in Kerala, the Baqiyyath Al Ssalihath does not admit any students that year 1948.[18]

Sayyid Abdurahman Imbichikkoya Thangal Al Ayderus Al Azhari and his colleagues discussed on the issue, some of them opined that to go Umerabad a great modern Dars in Tamilnadu, Sayyid Abdurahman Imbichikkoya Thangal Al Ayderus Al Azhari opposed this opinion because that Dars changed to a reformative style studying from primitive and conservative method.[19]

Even though, Sayyid Abdurahman Imbichikkoya Thangal Al Ayderus Al Azhari and his colleagues set out the journey to the Baqiyath Al Ssalihath for one year as in Muqthasar course[20]. He had a fortune to study under the great Hadeeth scholar Abdurraheem Hazrath from his own residence because of tubercolasis which affected to Abdurraheem Hazrath, so he was in rest at his residence. Abdurraheem Hazrath was the principle of the Baqitayh Al Ssalihath on that time. , and was keen interest in students who they come from Kerala to give them facilities there.After the demise of Abdurraheem Hazrath, Sheikh Hasan Hazrath of Pappinissery ,Kerala became the principal of the Baqiyath Al Ssalihath.[21]

Manglore Pairavalli Muhammed Moulavi Hazrath, Palakkad Beeran Hazrath Ayyambadan Hazrath, And Abdul Azeez Hazrath were the teacher on that period[22]. Another important and prominent teacher was Shamsul Ulema E.K Aboobacker Musliyar;he helped Sayyid Abdurahman Imbichikkoya Thangal Al Ayderus Al Azhari and his colleagues to admit in BaqiyathAl Ssalihath.

Unfortunately, Shamsul Ulema cannot complete the year as mudariss, he resigned from Baqiyath Al Ssalihath due to the vasoori(a serious disease), after Shamsul Ulema  E.K Aboobacker Musliyar , Sheikh Hasan hazrath appointed as principal of th Baqiyath Al Ssalihath and he was a great hadeeth scholar who graduated from Darul Uloom Deoband. Shamsul Ulema E.K Aboobacker Musliyar and Sheikh Hasan Hazrath inspired the Sayyid Abdurahman Imbichikkoya Thangal Ayderus Al Azhari very well.

Sayyid Azhari served as the president of a students’ union namely Jamiyyathu Thalaba. Sayyid Azhari says about his Baqiyath Al Ssalihath days, it was a great fortune to him to study there and he was the only one Sayyid in his course time. He says

“There were a mauddin who did not behave with Kerala students in a good manner, so he saw the Kerala students as rivalry. However this muaddin has one daughter whichshe affected a serious disease it was a satanic influence. Muaddin treated her by approaching great doctors but she cannot could nort recover from the disease, mean while heard about the Kerala Sayyids who has a special knowledge in satanic diseases. So, he searched about the Kerala Sayyids in BaqiyathAl Ssalihath. Fortunately I  was the only one  Sayyid from Kerala .Firstly I cannot accept this need of muaddin, because I have not more experience in this special knowledge, but my colleagues  forced to accept  this and  I recited some Quran ayaths  and chanted to some water. I wanted to muadin to give the water to his doughter, fortunately with blessings of Allah, the women recovered from her disease”. By this incident muadin treated verywell with keralites and he called me moulavi sahib, sayyid sahib and moulavna sahib. He will bring the bottle of water to chant if affect any one the disease in vellur”.[23]

Another memorable incident of Sayyid Abdurahman Imbichikkoya Thangal Ayderus al azharii, in the last day of Baqiyath Al Ssalihath,  some colleagues went to see the circus. Shaikh Hasan Hazrath became angry by hearing this news. So Sayyid Azhari interpreted in the solving this issue and solved it.3.4.3. Baqiyath Al Ssalihathan Overview

Madrasa Al-Baqiyathus Salihath is an Islamic religious seminary located in Vellore, Tamil Nadu, India. This is known as the Mother Madarasa of South India, similar to Darul Uloom of the north. The founder of the Madarasa is A’la Hazrat Abd al-Wahhab ibn Abd al-Qadir ash-Shadhili al-Hanafi (Rahmathullahi alahi) called as A'ala Hazrat or A'ala Hadrat. The seminary propagates the Sunni Islam. The graduates of this Madarasa are known as BAQAWI (Baquavi, Baqvi, Bakavi, and Bakawi). This Madarasa had produced a good number of well-known Islamic Scholars

Vellore is the oldest cities in the south India, and lies on the banks of palar river on the side of the Vellur fort. The story of the beginning of the college goes back to time when A’la Hazrat Abd al-Wahhab ibn Abd al-Qadir ash-Shadhili al-Hanafi started teaching from his own home which continued to six year from Hijra 1286 to 1292(1869-1874 AC) .When students increased and the home was too small to accommodate the students so the institution transferred to nearby Masjid. From 1292to 1299 H (1874-1881 AC) for seven years.

In 1881 philanthropic people Sahib Baba Miyan Shukoor, Al Haj Abdul Qadir Sahib came forward with helping hand. They introduced Shamsudheen Sahib and Usman Sahib; they were richest people at that time to A’la Hazrath so a building was constructed nearby Masjid. [24]

In 1886 institution became systematic and studies were in an organizational system. Lot of the students from the different parts of India started the flow to this institution. The name Baqiyath Al Ssalihath was delivered the founding father Abdul Wahab A’la Hazrath in a dream. The basic factor behind the growth of home to an acclaimed institution of south India was A’la Hazrath’s tire less hard work and intensive affirmation.

A’la Hazrath travelled to many regions for the the economic and other needs to this institution .He visited the Delhi, Aligarh, Luknow, and other northern cities. He has close relation with Nizams of Hyderabad. Sulthan Nawab Nizamul Mulk nominated the A’la Hazrat Abd al-Wahhab ibn Abd al-Qadir ash-Shadhili al-Hanafi as the deputy collector, but he put this position away and decided to stay in Vellur.Abdul Wahab A’la Hazrath dedicated his whole life for the growth of Baqiyath Al Ssalihath

Even though Naizam of Hyderabad intended to uplift and upgrade him to the position of educational director, giving 1000 rupees per month, but he denied it. Later he was honored by British government by giving him the title of shamsul ulema also he was given a burden medel and ten ruppees per month in honor to his scholarship.[25]

In 1919, A’la Hazrat Abd al-Wahhab ibn Abd al-Qadir ash-Shadhili al-Hanafi passed away, then his son Moulana Ziyaudheen took over the management of the college. A lot of reforms been made in this time. Unanic medicine was included in the curriculam and built and constructed separate buildings.His endeavours have been made to affiliate the Baqiythu Al Ssalaihath to Madrass University, so the students can admit for courses like afazul ulema and adeebe fazi.[26]

Unlike other colleges very different teaching methods and systems are prevalent in Baqiyath Al Ssalihath. No students or researcher above religion are found there. Traditional methods are adopted here though religious endeavors are considered have a very strict manner.

Azhari Thangal and Darul Uloom
Sayyid Azhari has inspired by his teacher Hasan Hazrath to study in Darul Uloom Deoband. This endless desire and tireless effort urged him to go Darul Uloom Deoband. Sayyid Abdurahman Imbichikkoya Thangal Ayderus Al Azhari says

“When I bid adieu to Baqiyath Al Swalihath I have strong desire to study from Darul Uloom, my favorite teacher Sheikh Hasan Hazrath   says, and many precious points quoting from his Hadeeth teacher Ahmed Badari IbrahimBiliavi from Darul Ulooom Deoband .Inoticed his classes he used to say many descriptions about Darul Uloom and Hadeeth classes in there.”[27]

By the lectures of Hasan Hazrath   Sayyid Azhari and his two classmatesand great scholars Podiyad Muhammed Baithan Musliyarand Payyanad K.C Jamaludheen Musliyar decided to go to Darul Uloom Deoband. But after the completion of Baqiyath Al Swalihath his two classsmates; Muhammed Bithani posted as qazi by the force of Sayyid Abduraman Bafaqi Thangal and K.C Jamludheen Musliyar appointed as mudariss in Kayam Kulam.[28]

Even though SayyidAzhari had strong ambition, he set out the journey to Deoband when he reached the Mumbai, his father called back for assuming the Dars, so he came back to the home. Two years later Sayyid Abdurahman Imbichikkoya Thangal Ayderus Al Azhari and K.C Jamludheen Musliyar went to the Darul Uloom Deoband, to specialize in Hadeeth and its principles.[29]He graduated as receiving the tittle Qasimi. Sayyid Azhari used his all time for self studying the books and got the certificate in Hadeeth and he studied theIslamic philosophy, Arabic literature and Quranic interpretation.[30]I’sas Ali Sahib, Sheikh Muhammed Bilyavi Sayyid Hussain Madani were the important teachers of Sayyid Azhari from Darul Uloom Deoband.

Darul Uloom Deoband is the one greatest and oldest Islamic educational institution which established for the development of Indian Muslims after the critical condition of the 1857. Darul Uloom Deoband, the old Madaris in India had almost become extinct.Muhmaed Qasim Nanoothavi, Rasheed Ahmed Gangohi and Haji Sayyid Abid Hussain these are the founding leaders of the Darul Uloom Deoband[31]. Without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation.its’ foundation stone lay in May 30, 1866 Thursday[32].

It was the foundation stone for the renaissance of Islamic sciences. The difference between Faranki Mahal and Deoband scholars is that, the deoband scholars did not receive any financial support British government but Faranki Mahal scholars they received supports from the British government. Seeing the simple and ordinary manner in which it had been started, It was created in old chatta mosque as distinct institution with a central library,[33]Later it became a college accepting new style of class which brought by British. By establishing this system it spread to various parts of India as its branches.

The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. It was considered as highest institution in Hadeeth and its principles. Rector (sur parasth) vice chancellor (muh thamim) and principal (sadr mudaris) run this institution. This college became in the sub-continent as it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences.[34]

Darul Uloom, Deoband, was a great religious, educational and reformative movement in the thirteenth century Hijri. The establishment of this seminary in the land of Deoband and its stability is the result of a concerted effort and endeavor of the Muslims of the sub-continent. Service to religion, support to Islam, renaissance of Islamic arts and sciences and their dissemination, and help to the students craving religious knowledge are the special and momentous achievements of the Darul Uloom Deoband.

Darul uloom Deoband, is the highest institution of Hadeeth in India, many scholars in Hadeeth were taught or connected with this institution .many scholars of this institution some of them interpreted the famous Hadeeth texts or translated to other languages. Daire Hadeeth of Darul Uloom Deoband includes highly qualified scholars, the called Sheikh ul Hadeeth of chief teacher of in Daire   Hadeeth. The legacy of this Hadeeth institute goes back to Shah Valiyullahi Ddahlavi and his father; they were the famous Hadeeth scholars in Hadeeth and its principles from India.[35]

Darul Uloom Deoband offers eight year course and its last year they gives the specialization in Hadeeth Saheeh Bukhari, Muslim Thurmudi, Abu Dawood, Nasai, Ibn Maja, Shamailthurmudi, Muvathaa of Imam Malik and Muvatha ofImam Ahmed these are the Hadeeth texts which teaches in Daire Hadeeth .The establishment of many madrassas in various parts of the India modeled on darul uloom Deoband itself remained a s a center of Islamic studies.[36]

EDUCATIONAL LIFEIN EGYPT
Sayyid Azhari intended to pursue his master studies in Al Azhar University. It was major decision from a traditional scholar. Because of circumstances which he married and he had the wife and sons, he indended to study from Egypt. Even though, his father Sayyid Muhammed Kochukoya Thangal gave the best wishesto his son. By his commitment to the knowledge Allah gave him all facilities in his educational field. This commitment to the knowledge differentiated from other students.

So tried his best to go and study in Egypt. Sayyid Abdurahiman Imbichi Koya Thangal AlAzhari discussed this higher education issue with great scholar and spiritual leader Sheikh Meeran Kutty Musliyar and he inspired by his classmate Muhyuddin Aluwai in Baqiyath Al Salihath who over headed  him In Al Azhari.[37]

He discussed about this higher study with Meeran Musliyar because he feared the people who condemns his higher study in Darul Uloom Deoband. But Sheikh Meeran Kutty Musliyar Kaipatta encouraged him, and gave more advices to study from Al Azhar, he prayed for his higher study. Sheikh Meeran Kutty Musliyar showed a catalogue of western books in the treasury of Taimur Pasha in Darul Kuthubil Misiriyya, he gave adiscription about Egypt, Al Azhar and famous scholars of Egypt.[38]

Sayyid Azhari influenced him to study in Al Azhar due to the visiting of highly qualified teachers of Al Azhar namelyAbdul Mun’im Namir and Sheikh Abdul A’l Aqabavi in his study phase in Darul Uloom Deoband. Later these two scholars visited Kerala, this two scholars helped in his admission procedure in Al Azhar University Egypt.Sayyid Abdul Mun’im Namir became the advocate of Al azhar University and minister of Awqaf ofEgypt.[39]

Sayyid Azhari got the Post Graduation certificate from Department of Dawa And Irshad in Al Azhar University. This certificate considered as license and permission of teaching equal to the certificate of civil colleges.

Sayyid Azhari educated from Cairo University in the department of Arabic language and literature. And also he completed the degree in library science which was unknown to the Kerala scholars from Cairo University.[40] So his degree in Library Science shows the good approach to self reading and to the books. He used the important libraries from Egypt to improve his own knowledge. So attracted the library system and it’s using which was unknown in Kerala.

He joined for Phd (doctoral thesis) in Al Azhar University Egypt in Arabic Langauage and literature from Department of Arabic Language in Al Azhar University by the congratulating and support of Sheikh Muhyidheen Abdul Hameed who was the principal of college of Arabic language. Mean while Sayyid Abdurahman Imbichikkoya Thanagal Al Ayderus Al Azhari got an opportunity in Sayyid Muhammed bin Ali Sanoosi University in Libiya[41].

Al-Azhar Islamic University, the world oldest Islamic educational institution, which is located in Cairo, Egypt. The Azhar remains a focal point of Islamic religious and cultural life for Egypt and entire Islamic world.Al-Azhar University Jāmiʻat al-Azhar (al-Sharīf), ("the (honorable) Azhar University") is a university in Cairo, Egypt. Founded in 970 or 972 by the Fatimids as a centre of Islamic learning, its students studied the Qur'an and Islamic law in detail, along with logic, grammar.It was one of the first universities in the world and the only one to survive as a modern university including secular subjects in the curriculum. It is today the chief centre of Arabic literature and Islamic learning in the world. It is the oldest degree-granting university in Egypt. In 1961 additional non-religious subjects were added to its curriculum.[42]

Al-Jawhar al-Siqidi conquered Egypt for Fathimid Caliph Al-Muzz in 969, and he established the Cairo as capital. In 970 he built a great masjid and named as Al-Azhar. This Al-Azhar masjid became one of the several missionary centers of Fathimid dynasty.

After the fathimid dynasty, Salahudheen Ayyubi and his ayyubi heirs the alazhar when the restored the Egypt to Sunni Islamic in117. Even the ottoman empires conquered the Egypt in 1512 but alazhar weathered and emerged as prominent seat of Arabic Islamic learning.

As usual in pre-modern Islamic schools alazhar had not formal admission procedure Classroom, desk, required courses and academic departments. The teachers will lecture their classes from a favorite pillar of mosque the students willgather at their feet.

The AlAzhar provided many precious services and of expansion of Islamic knowledge and it gave the birth to many readers and scholars. There are many faculties for research on each subject and there are faculties in spite of Islamic studies, Medicine, engineering, chemistry and etc. Majallath azhar is publication of Azhar, its name was Noorul Islam in the beginning time in 1349, and later changed it’s asMajallathul Azhar[43]

Cairo University is the one of the important educational center in Cairo.Cairo University (previously King Fuad I University, Egyptian University) is a public university in Giza, Egypt. It was founded on 21 December 1908. It is the second oldest institution of higher education in Egypt. It was funded as the Egyptian University by a committee of private citizens with royal patronage in 1908 and became a state institution under King Fuad I in 1925.] In 1940, four years following his death, the University was renamed King Fuad I University in his honor. It was renamed a second time after the Free Officer’s Coup of 1952.[44]

It situates AlJeesa province, it is a well known research institution in the world. In the beginning of the twentieth century, formed a new idea to start up an educational institution, after math the national liberation movement. Its aim was to give all facilities of knowledge scientific and humanity, and to mould and lead a generation through the educational light. Many Egyptian leaders like Muhammed Abdu, Qasim Ameen and SA’d Za’lool opined that to start such a university in Cairo

But, they faced many oppositions from Egyptian government, British government feared the young Egyptians who get the education through this institution accepting the modern facilities to loss their reign over the Egypt .In 1908 December came to existence, and the classes started the in the various parts parts of cairo, But in the time of first world war faced many problems. Even though authority of Cairo University sent their students for research to European countries   to mould those capable scholars Thaha Hussain Mansoor, Ahmed Daif these were began success full scholars by this effort.

In 1928 university changed to Al Jeesa, in 1940 May 23 they named as Fuad First University. By declaration of 1953 September 28 changed its name as Cairo University. Christians, Jews studied with Muslims in the Cairo University.[45]

PROMINENT TEACHERSOF SAYYID AZHARI
Sayyid Azhari studied from various Scholars.Mainly under the three scholars

1.     Karingappara Muhammed Musliyar

2.     Hasan  Hazrath

3.     Shamsul Ulema E K Abu Bakr Musliyar

3.6.1. KaringaparaMuhammadMusliyar

Karingapara muhammed musliyar is the important teacher of Sayyid Abdurahman Imbichikkoya Thangal Ayderus al azhari. And he was the one of the member of muhavara (consutative body) of Samastha Kerala Ja’miyyathul Ulema .Muhammed Musliyar born in 1320H, he attained the primary education from his own father soopy (it used for sufi in Arabic word)Musliyar. After getting the primary education, he studied from various teachers especially from Pangil Ahmed Kutty Musliyar [46], Irumbalassery Kunju Muhammed Musliyar, and Kaipatta Mammotty ( shrinked for of Muhammed Kutty it spread among Karala Muslims). From these teachers he acquired more education in Islamic classical texts especially in jurisprudence, thus he became a completed scholar in various partsand kinds of Islamic theology .[47]

Karingapara Muhammed Musliyar conducted many Darses in Kuttoor, Tanur, Kananchery and Perumbadapp. His important students except Sayyid Abdurahman Imbichikkoya Thangal Ayderus Al Azhariwere K.K Hazrath, he was the former president of Sasmasth Kerala Jam’iyyathul Ulema, and he is the founding father of Markaz Tharbiyyathul Islamiyya Valanchery. Tirurangadi Bappu Musliyar, he was a an Arabic poet and sholar he  passed away in 2014, Kundoor Abdul Kader Musliyar lter he renowned as a spiritual leader, Saidalavi Musliyar and Abdul Hakeem Faizy Adrissery were the students of Karingappara Muhammed Musliyar.

Hasan Hazrath
Hasan Hazrath was a twinkling star in the imperial of knowledge. A unique personality and giant who was complete achieve in following the path of Prophet Muhammed (PBUH) and in obeying the orders of merciful Allah. Hasan Hazrath is also grown up under the strict instruction of many prominent scholars,prior Sufis and departed eminent leaders of Sufi order (thareeqath) and he was beautiful light who gifted ulemasto for the Muslim community.

Hasan Hazrath was very Dexter in Hadeeth and an active teacher in Baqyath Al Ssalihath for long time. He was punctual and never inactive in the prayers farz or Sunnah.

He was born at Anjanpeedika near Pappinisheri as the son of righteous parents, Muhyudhin and Ayisha. He got primary education from his own mother; she was scholar in women side of southern Malabar. She taught him Quran, Asharatu Kutub and Umda. He acquired the scholarship in Hadith from Kunjahamad Musliyar, later from Abdurahman Baqawi and Moulana Abdurahman Fazfari who is the author of Jawahirul Ashkar, Ahmad Musliyar and Kizhana Kunjabdulla Musliyar were his classmates[48].

Hasan Hazrath also studied from Rahmaniyya Islamic Institution in Ahiram City near Tanjavur in Tamil Nadu. Sheikh Ahmad Muthuppetta was great scholar of this institution. He had lot of audience to hear his classes. Hazrath was very interest in hearing the lectures of Sheikh Ahmad Muthuppetta. After he completed the course he got the Ijazath of Bukhari, famous Hadith classical text, from Muthuppetta.

Hasan hazrath served as teacher in Rahmaniyya College, Tamil Nadu for long time. But he was keen interesting in higher study so he joined to Baqiyath Al Swalihath, Vellore. After completion of two year course from Baqiyath, he pursued his higher study in Darul Uloom, Deoband. Few periods later he got an invitation letter to admit as a teacher in Baqiyath Al Swalihath. He served there for twenty five years, later he became principle of this institution. In 1982, October 16, he passed away[49].

Shamsul Ulama E K Abu Backer Musliyar
Shamsul Ulama E.K. Aboobacker Musliyar, a great scholar of Kerala and he was the charismatic leader of Samastha Kerala Jamiyyathul Ulama. Sayyid Azhari studied under this scholar from Baqiyath Al   Swalihath. The family history of Shamsul Ulama E.K. Abubacker Musliyar goes back to Tarim, Yeman. In seventeenth century, a famous scholar namely, Muhammed Koya landed in Calicut. Shamsul Ulama E.K. Abubacker Musliyar born in this lineage as the son of Koyakkutty Musliyar and Fathima binth Adiyottil Abubacker in 1914 at Ezhuthachan Kandi house. Shamsul Ulama have seven brothers who were great scholars, namely Umar Musliyar, Usman Musliyar, Ali musliyar, Ahmad Musliyar, Hasan Musliyar and Abdulla Musliyar.

Shamsul Ulama E.K Abu Bakar Musliyar started his religious education from his own father Koyakkutty Musliyar. He by hearted the Noble Quran in his childhood. He has a special ability to by heart what he listen. He faced many difficulties in his educational career, even though he overcame the obstacles before his education. He travelled nine kilometers from his house to Calicut for studying in the school of Kunjikkoya Haji in 1922.

He molded his education religious and material. Shamsul Ulama was in interest to reading modern English Texts. So he brought many English literary books in his room. When the father visited his room, he saw many English literary books of world renowned writers. His father intended to turn him to the Islamic knowledge. This was the turning point in the life of Shamsul Ulama.

Shamsul Ulama started his official Islamic Education in Dars of C.M kunjimon Koya Mulsiyar. He is the father of great spiritual leader C.M. Madavoor. In his education career he sought the Islamic knowledge in the classical texts of Islam from renowned Islamic scholars like Qutubi Muhammad Musliyar, Abdul Qader Fazfari, Kanniyath Ahmad Musliyar, Sheikh Ahmad Koya Shaliyathi, Sheikh Abdurraheem Hazrath and Adam Hazrath.

Shamsul Ulema E.K Abooobacker Musliyar pursued his higher education in Islamic classical texts after the completion of Dars eduction to Baqiyath AlSwalihath, later he became the teacher in this institution. Shamsul ulema had the ablity to speak and write in Arabic, Urdu, English, Sanskrit, Farsi andSuriyani.

Shamsul Ulama E.K. Aboobacker Musliyar had key role in defending the qadiyanism a sect which emerged in india as proclaimin the mirza gulam ahmed kadiyani as the last prophet of islam., and he defended the spreading of the Christianity from Malabar area which he interacted with the Christian on bible wriiten suriyani Language. Shamsul Ulama E.K. Aboobacker Musliyar Sappinted as mudarris in Baqiyath Al Swalihath after the completion of the study course from there. He served in as the mudarris in Baqiyath from 1940 to 1947 AC.he posted as mufthi in shafi school of thought in early age.

In 1948 AC. Shamsul Ulama E.K. Aboobacker Musliyar returned to the Kerala and he became teacher in of Urdu language in J.D.T Islam Calicut.later he became the mudarris in various places of Kerala. [50]

He served the Samstha Kerala Jamiyyathul Ulema asits general secretary from 1957 to 1996 AC, and he was the founding father of Jamia Nooriyya Arabic College Pattikkad and he served as principal in this first Islamic institution of Kerala. He passed away in 1996 AC.

FAMOUS CLASS MATES
Sayyid Azhari studied in Baqiyath Al Ssalhath and other institutions. So from there he had the class mates who later became famous personalities in educational field. Sayyid Azhari differentiated from his classmates due to his self reading and he was a traditional scholar but he got scholar ship in Islamic subjects as well as in Arabic literature. He kept a goal in his educational career.

Zainul Ulema Andona K.Abdulla Musliyar
Zainul Ulema Andona K. Abdulla Musliyar is abright chapter in Islamic propagation of Kerala; he was good scholar and leader of Samathan Kerala Jamiyyathul Ulema. He studied in Baqiyath Al Ssalihath with Sayyid Azhari .He was born in 1922 asthe son of Muhyidheen Kutty Musliyar and Ummayyya Hajjumma in Kunnummal house at Thamarassery. He attained the primary education from his own father,he combined his education religious and materially. He completed his ESSLC, then he turned to Islamic education as in Dars of M.K Kunj Ibraheem Musliyar and Malayamma Aboobacker Musliyar after the completing the Dars studies he set out journey to Baqiyth Al  Ssalihath, from there   Sayyid Abdurahman Imbichikkoya Thangal Al Ayderus Al Azhari and Zainul Ulema Andona K. Abdulla musliyar became the class mates.

He contributed his own views and deeds to strengthen the Samatha Kerala Jamiyyathu l Ulema and he became the principal of Jamia Nooriyya, Pattikkad. He passed away in 1995 June 30.[51]

K .C Jamludheen Musliyar
K. C Jamaludheen Musliyar was the important classmate of Sayyid Abdurahman Imbichikkoya Thangal Ayderus Al Azhari; he was the leader of the Samastha Keral Jamiyyathul Ulema. He had born in 1345H Rabeeul Awwal 1 as the son of the Cheriyamuasliyarakath Hussain Kutty and Chalil Khadeeja Hajjumma in Payyanad[52].

He completed his primary education from Hidayathul Muslimeen Madrassa and Manjery School. He acquired the religious education from Manjery Juma Masjid under the Marakkar Kutty Musliyar a pious personality man, Muhammed Musliyar, and Odakkal Zainudheen Musliyar were the teachers of the K .C Jamaludheen Musliyar.[53]

He pursued his higher study In BaqiyathAlSsalihath, from there he became the classmate of Sayyid Azhari. K. C Jamaludheen Musliyar was stiff and strong ambition to study and gain more experience s in Islamic knowledge he went to Darul Uloom Deoband with Sayyid Azhari.[54]

After completing his educational career he served as mudarris in various Darses, he was teacher in Hasaniyya College, Jamia Nooriyya Pattikkad, Sa’adiyya Arabic College Kalanadu, Ashrafiyya Arabic College Puthan Palli, Darusslam Arabic College and Mannaniyya Arabic College. So he has number of students across Kerala.

K. C Jamaludheen Musliyar dedicates his life for Samastha Kerala Jamiyyathul Ulema and for its affiliated unions. His demise was in 1999 February. Sayyid Umer Ali Shihab Thangal, P Kunjani Musliyar and Nellikkuth Ismaeel Musliyar are important students of K .C Jamaludheen Musliyar

Muhiyidheen Aluvai
Muhyiddin Aluvayi was a noted Arabic and Islamic scholar and author,an educationist and a researcher from Kerala, India .By own inspiration to study in Egypt Sayyid Azhari was born in 1925 at Aluva in Ernakulam district. As an extra ordinary student, went for higher education, after receiving primary education from the native place, to Vellore Baqiyat Al Salihat.He later earned his ‘Moulavi Fadhil’ degree in Islamic studies from ‘Baqiath Salihath’ college in southern India. He next earned his ‘Afzul Ulema’ degree in Arabic and related topics from Madras university in 1949. He was immediately appointed as a teacher in ‘Rawdatul Uloom’ Arabic college near Calicat –Kerala.

Due to his passion and desire to advance in Arabic and Islamic studies, he traveled to Egypt and joined the famous Al-Azhar University. He earned his ‘Alamia’ (equivalent to M.A.) from college of Usool El Deen(theology) in 1953[55].

He pursued his Post graduation as first class from Al Azhar and in 1964 he enrolled in Al Azhar as a lecture. Thereafter, he served many magazines like ‘Sout Al Hind’of Indian embassy of Egypt in 1970 and completed his PhD from Al Azhar also in 1972 He is regarded as one of the most familiar Islamic scholar from Kerala to Arab world after ZainuddinMakhdoom. He served as an Arabic announcer in All India Radio, Delhi station in late 1950s. He served many institutions like Santhapuram Al Jamia, and Medina College etc. He translated famous Malayalam novel, Chemmeen written by Thakazhi Sivasankara Pillai into Arabic by the name "Shemmeen"[56] He died on 23 July 1996 leaving back a lot of historic works done by him.

Muhayidheen Aluwai studied with Sayyid Azhari from Baqiyath Al ssalihath, and he gave the inspiration to study in Al Azhar Egypt. He became exemplarity in the way of Al Azhar

CONTRIBUTIONS OF SAYYID AZHARI
Sayyid Azhari, graduatedfrom capable educational centers of advanced studies in Islamic subjects. After completion his higher studies, turned to the teaching and writing fields. By this education Sayyid Azhari became a great scholar and writer. Later he contributed his own valuable services to Kerala people as well as the world espicialyy Arab people.

Sayyid Azhari contributed to this umma mainly in three ways. He helped in the progress of Muslim Umma through his teaching in Kerala and abroad, like wise he expressed his own knowledge and views by his writing skill. He wrote many books mainly in Arabic language and in Malayalam. Lastly he helped the progress of Muslim community as the guardian of the knowledge, and guardian to look after rights and powers of Muslim community.

TEACHING PERIOD
Sayyid Azhari served this Muslim Community through his teaching. He served as mudarris in Dars system and lecturer in various institutions and universities. Amidst of his teaching period he contributed highly capable students in India and abroad.he worked as mudariss as in Dars in Thalakkaathoor, near Tirur in Malppuram District. After math he served in Department of Arabic language and literature in Al Azhar University. He had fortune to teach in Universuoty of Sayyid Muhammed Ali Sanoosi, Libiya.

Later his ambition to to be teacher Soudi Arabia which included  Mecca and Madina, intended to work in Soudi Arbia due to his love to the Mecca and Medina and to perform the Haj and Umra. By his own tireless effort Allah fulfilled his desire and ambition to work in Soudi Arabia. He served in Wadi Ddawasir and Khulaisa for twenty years. In these years he contributed many scholars of Arab natives through his teaching[1].

After his duration of teaching in abroad he returned to Kerala and he assumed the leadership of Islamic educational institutions and the teaching posts in educational institution. Sayyid Azhari designed his students to overcome all obstacles through the external path of Islam especially in Arabic language.

ThalakkadathoorDars
Sayyid Azhari served as mudarris in in Thalakkadathur near Tirur in Malappuaram district, Kerala. After getting the title Moulavi Fadhil Baqavi from Baqiyath Al Salihath,he intended to pursue his higher education in Darul Uloom Deoband, so he started his jouney to Deoband and reached in Mumbai. Then his father Sayyid Kochukoya Thangal called back to return to home, and to assume the Dars in Thalakkadathur.[2]

On the time great scholar Sadakthulla Musliyar was working as nudarris there, he changed the Dars from Thalakkadathur to Wandoor. Athourity of Thalakkadatur Mahall intended to appoint theSayyid Azhari as the successor of Sadakathulla Musliyar.They discussed with his father Sayyid Muhammed Kochukoya Thangal, by this he called back to assume the Dars in Thalakkadathur

Sayyid Azhari came back to his home, but there two authorities of two mahalls, one from Tirurangadi mahall and another from Tahalakkdathoor mahall.Sayyid Azhari desired to assume the Dars in Tirurangadi Mahall, due to the fear in Thalakkadathoor as the succession of great scholar. Sadakathulla Musliyar was conducting the Dars before  and he have not the experience in conducting of Dars .His father Sayyid Muhammed Kochukoya Thangal encouraged him to assume the the Dars in Thalakkadathoor Mahall and prayed for it.[3]

He conducted the Dars in Thalakkadathoor as in two times. In the first time he served for two years in Thalakkadathoor.He implemented the Arabic language and its grammar in Dars along with conservative and traditional method. He served in Thalakkadathoor as in two terms; the first term was after completion of his course from Baqiyath Al Swalihath. He served two years in Thalakkadathoor later he intended to go for higher study in Darul Uloom Deoband. He assumed the Dars in Thalakkadathoor after getting the title of Moulavi Fadil Qasimi from Darula Uloom Deoband.

Vaduthala V.M Moosa Moulavi and Chelambra Al Haj Abdula Qadir Musliyar [4]is the important student from Thalakkadathoor Dars .Vaduthala Moosa Moulavi he is great scholar and the president of Dakshina Kerala Jamiyyathul Ulama and he is serving as the principle of Jamia Rahmaniyya run by Majlis Al Abrar Charitable Trust. He graduated from Baqiyath Al Swalihath after the Dars education from Thalakkadathoor[5].

Al Haj Abdula Qadir Musliyar Chelembra he is another student of Sayyid AzhariImbichikkoya Thangal Al Ayderus Al Azhari .later he graduated from Darul Uloom Deoband. He is serving as the principal of Manhaju Al Rashad Islamic College, Chelembra is the one of under graduate institution of Darul Huda Islamic University, Kerala and he is the leader of the Samastha Kerala Jamiyyathul Ulama (SKJU) and Sunni Mahallu Federation associate organization of SKJU.

Chekanoor Aboobacher Moulavi who was expelled from Samastha Kerala Jamiyyathul Ulema by his new innovations in Islamic theology as reducing the five time prayers into three times and he established the new organization in the name Quran Sunnath Society. He learned the Hadeeth from Sayyid Azhari before higher education in Baqiyath Al Salihath by hearing about the graduate from Darul Uloom Deoband.[6]

So, Sayyid Azhahri served as good mudarris in Thalakkadathoor Mahall but hi stiff and strong ambition in Islamic education he set out journey to Al Azhar University Egypt. However Sayyid Azhari designed the students through the path of Islam to mold them as highly capable and talented scholars

Al Azhar University, Cairo
Sayyid Azhahri is a fortunate student in his educational period. Allah gave him many opportunities in his educational period because of his affection and commitment to the knowledge.Authority of Arabic Department of Al Azhar University appointed him as the lecturer in the Arabic Department. Sheikh Muhyidheen Abdul Hameed, who is the principal of college of Arabic language, encouraged him to do the Phd in Arabic language. But he cannot complete his doctoral thesis, because of getting a chance for teaching in Sayyid Muhammed bin Ali Sanoosi University Libya, in the Department of Arabic language.[7]

Sayyid Muhammed Bin Ali Sanoosi University Libiya
Sayyid Abdurahiman Imbichikkoya Thangal Al Aydrus Al Azhari got a opportunity in Sayyid Muhammed Bin Ali Sanoosi University in the Department of Arabic Language and literature. This University changed its name as Omar Mukhtar University (جامعة عمر المختار‎)it locates in Byda started as Islamic University.

It was founded in 1835 by the religious group Kzawip Senussi. It has grown to be a moderately religious institute to teach Principles of readings, and then to the University of Mohammed bin Ali al-Sanusi in 1961. Students From all parts of Libya and the world, including Malta, Cyprus, Egypt, Malaysia, Indonesia, Sudan and Chad studied from this institution.

The University of Mohammed bin Ali al-Sanusi has changed its name to the University of Omar Al-Mukhtar as in the name Libyan hero Omar Mukhtar.

The Byda after the arrival of Sayyid Muhammad ibn Ali as-Senussi in the area in the 19th century, and he constructed the city ofazawiya, the city was renamed Az Zawiya Al Bayda. The modern city was built in the 1950s. It was originally intended to be the new capital of Libya and most of the necessary government buildings were constructed there. Eventually, the plan to move the capital from Tripoli to Bayda was dropped. Omar Al-Mukhtar University education is also free for all Libyan citizens in Bayda. It holds the country's second largest university, the former Al-Jami'a al-Libiya[8].

Omar Al-Mukhtar University is the second university established in the country, and the first Islamic university, but after the Revolution of 1960, it was changed to the University of Agriculture, and then to a regular university. It now includes 14 colleges in several cities, such as Tobruq and Derna, Libya.[9]. Amidst the period of teaching in the Libya, his master piece reference book (العرب والعربية) Arabs and Arabs language published.[10]

Wadi Ddawasir
Sayyid Azhari al had a strong ambition to serve in Saudi Arabia which include holy Mecca and Medina and to get more language ability  in Arabic literature. His aspiration fulfilled by Allah’s Almighty he worked in Soudi Arabia for twenty three years in the undergraduate institutions of Riyadh University. Amidst his service in Sanoosi University, came to complete the pilgrimage Mecca. In the time of Hajj he applied an application for teaching post in Saudi Arabia in the ministry of education.[11]

Sayyid Azhari applied by the help of his teacher Shaik Al Ma’mar Muhammed Hasan,who wasmufthi in Egypt and was member in Islamic congress(المؤسسة المؤتمر الاسلامي)  in Mecca and by Sheikh Ibrahim Mufti of Saudi Arabia.[12]

The application of Sayyid Azhariaccepted in educational department of Sudi Arabia by its authority. They appointed him in teachers training institute in Wadi Ddawasir. Sayyid Azhari says “I have not any knowledge about the geography of the Saudi Arabia; Wadi Ddawasir was too long from Mecca and Medina.”[13]By this long distance he cannot reach in Mecca and medina easily, and from Wadi Ddawasir he cannot to connect and contact with his relatives.

Wadi Ddawasir situates in the parts of Najd Area. AA’d socity of Prophet Swalih (A) inhabited in the Wadi Ddawasir., Allah ruined them by the heavy wind[14]. The people of Wadid Dawasir lives as income from camels and goats. It place was far from high elite people and from civilized societies. This people connected their Qaabeela to bani Thameem, and the connected to the Dawsara in Thameem, it was the base of their Clan. So, between the Wadi Ddawasir and Riyadh ther were not any high cities and there is only villages of poor people

He describes about the Wadi Ddawasir and its importance in Arabic literature “there is the village in the name of Laila Aflaj, in this place the family of Laila aamiri which came in the Arabic literature in the name of Laila Wa Majnu”.[15] There were not good reign only they obey the orders of the leader of the Clan, so there were not any unity.

The Islamic history of Wadi Ddawasir, they huggud the Islam in its first period of Islam, later they believed on Muasailimath bin Habeeb known as Musailimath Al Kaddab. So they expelled from Islam. In the period of the first caliph Abu bakr bin Abi Quhafa ® they entered to the Islam. Lack of spiritual knowledge and belief people of this area accepted the views of the Muhammed bin Abdul Wahab and they succumbed to the Ameer Saood depending on wahabism.

Influence of the Muhammed Bin Abdil Wahab in the Wadi Ddawasir
When the Wadi ddawasir annexed to the reign of King Saood, under the guide ship of the Muhammed ibnAbdul Wahab, they completely succumbed to his thought. Muhammed ibnAbdul Wahab built many Masjids in each village, and appointed the teachers to teach them form of prayer, fast and Islamic primary teachings. Even though this teachers which appinted by goverment have not much knowledge about Islamic subjects. They implemented the law upon the people to come for the prayer in Masjid. They placed a register after the prayers to assure the presence of the people for the prayer. The Imam will give the edible items and the sum of the Zakāt in the last of the year. If they didn’t in Masjid for three days without any reason imam will punish them by imprisonment or fine.

By this activities and laws made the people to come to the Masjid and pray from there.when the petroleum discovered from Saudi Arabia became flourished and opened many Schools and institutions.[16]

TrainingInstitute
Sayyid Azhari served in theWadi Ddawasir, training institute situates in Qumasin Village. Sheikh Abdul Azeez Salih was the principal of the Training Institute; he graduated from language college Riyadh. Graduates of this Teachers Training Institute they get the certificate to teach in primary schools. In the institute were exceptSayyid Azhari trainees from Morocco, Syria, Palestine and Egypt. Even though he served there up to five years, later he resigned from this institute mainly for three reasons.

Firstly, Wadi ddawasir was far from Mecca and Medina, so he cannot perform the Hajj and Umra easily.

Secondly, he faced many postal problems so he cannot to connect with his family and relatives easily.

Thirdly, he cannot contact with peoples who come from Malabar to Mecca except the Hajj season

Even though the students of the institution they are enjoying there, they come only for playing and for statepents, not for studying.[17]

So he gave his resignation letter to the Tarining Institute Wadi ddawasir and to transfer to nearby places of Hijaz. So his application letter accepted and transferred to Khulaisa near the Mecca.

Khulaisa’
Sayyid Azhari resigned from Training Institute at Wadi Ddawasir and he joined in Khukaisa. Khulais’ was the near to Mecca. There were a lot of schools and educational institutions. He served here in the undergraduate college of Riyadh University for eighteen years 1968 to1986.

Khulais has much Islamic back ground. There is a mount in the name of Jamadin which Prophet Muhammad (PBUH) and his companions travelled in Hijra voyage to medina through this mountain. There is the sign of camel’s leg and the sword of Prophet in a rock. There is a tree which planted by Prophet Muhammad (PBUH) which people takes its leaves for their care of diseases, but later the Wahabigovernment cut the tree. In Khulais Sayyid Abdul Kdader Jeelani and his students and followers inhabited a night in Khulaisa’in the way for pilgrimage in Mecca, and there is a tomb of spiritual leader Sheikh Al Mahdali, which the water originates under the tomb, later it stopped by dig the wells. Important ritual of the people of Khulaisa’ is celebrating the birth day of Fathima binth Prophet Muhammed (PBUH). According to some Islamic history texts the angels in Badr holy war descended through the part of Khulaisa’.[18]

Sayyyid Azhari served in Khulaisa’for sixteen years from 1968 to 1984. In this period he performed the Hajj many times and he served the people who come from Malabar for the Hajj purpose. When the spiritual and political leader of Kerala Sayyid Abdurahamn Bafaqi Thangal passed away from Mecca Sayyyid Abdurahman Imbichikkoya Thangal Al Ayderus Al Azhari came forward to do his funeral functions and prayer in Mecca

Jamia Nuriyya Pattikkkad
Sayyid Azhariserved as principal and teacher in Jamia Nuriyya Pattikkad, a major Islamic institution in Kerala. He was the principal of this Institution from01995 to 2000.The establishment of Jamia nuriyya was a turning point was in the Islamic educatianal system of Kerala. It was the first institution for the sake of higher studies innislamic classical texts. The difficulties of Kearla students to migrate to the Vellore or other north institutions, thelimitation of the seats in those institutions, cost of studying in travelling and residing in a distant region and the absence of an institution specified for the advanced studies[19]

According to the miilerAccording to miller some mappilas have attended the Darul Uloom at Deoband, their number being severely restricted by such factors as distance and cost. Language barriers and hanafi emphasusis of the institution, the Jamia Nuriyya Arabic College Patttikkad Malappuram district founded in 1965 has become now the premier Sunni training college for mappilas and the number of Moulavi students going out side of Kerala for their training has been redused[20]. The dream was realized in 8 August 1963 Qutubi Muhammed Musliyar senior most scholar of south India inaugurated the classes in Rahmaniya Masjid at Pattikkad Malappuram. The classes were shifted to a newly constructed building in the same place in 12 November 1964. Special characteristics of this college is that it is built and reserved for higher studies only, to pursue the students for two years which is consider as Muqthasar. The out comers of the college are titled as Moulavi Fadhil Al Faidhi. Most prominent scholars of Kerala from 1964 like Kottumala Abu Bakr Musliyar, Shamsul Ulema E.K Abu Bakr Musliyar, and K.K Abu Bakr Hazrath had served in this institution.

LEADERSHIP
Sayyid Azhari served this Muslim community to lead them in to righteous path. Along with prophetic family and the scholarship Allah offered him a good leadership quality. So he got the opportunites to lead them in the educational and welfare of this the Muslim community

Malik Bin Deenar Islamic Complex, Thrissur
Sayyyid Azhari returned from Saudi Arabia to the Kerala after 1984, he stayed in Kerala on wards. In this period he assumed many duties to serve the knowledge and its people. So in the leadership of Sayyid AzhariImbichikkoya Thangal Al Ayderus Al Azhari started the complex in the name of Malik bin Deenar Islamic Complex. Its objectives and aims are multi furious.

Malik bin Deenar Islamic Comlex introduced thee boarding madrassa to give both religious and material education.They started this madrassa as a solution for who know the religious matters were ignorant about the material affairs and vice versa or unfit for the modern changing world. Orphanage and Destitute home andIslamic study circle for new converts are the important institutions of Malik bin Deenar Islamic Comlex, those who are attracted to Islam they must get a chance to go deeper into it for such seekers of truth, and there are not sufficient resources. Malik bin Deenar Islamic Comlex tried to quench the thirst of such converted people into Islam. Hifzul Quran institution is the important part of theMalik bin Deenar Islamic Comlex, it started in 1987. The duration of the course of memorizing Quran will be three years. Nursery school and Arabic college are as well as in the Malik bin Deenar Islamic Comlex.Sayyid AzhariImbichikkoya Thangal Aaaaal Ayderus Al Azhari worked and led this institution in the proper way.[21]SoMalik bin Deenar Islamic Comlex is a prestigious institution in his life.

Samastha Kerala Jaiyythul Ulema and sayyid Azhari
Sayyid Azhari entered Samasta Kerala Jam’iyathul Ulama and its activities when he returned from abroad in 1986.Sayyid Azhari is seventh president of Samastha Kerala Jamiyyyathul Ulema. Sayyid Abdurrahman Imbichi Koya Thangal Al Ayderus Al Azhari became the member of consultative body (Mushawara) after 1993. When the great scholar and the president of Samasta Kerala Jamiyathul Ulama Kanniyath Ahmad Musliyar passed away in 1993, he succeeded by K.K. Aboobakkar Hazrath as president. In this year Mushawara selected two the vice presidents one was Sayyid Abdurrahman Imbichi Koya ThangalAl Ayderus Al Azhari and another was Sayyid Hamid Koyamma Thangal.

President:                     K.K. Aboobakkar Hazrath

Vice President:          Sayyid Abdurrahman Al AyderusiAl Azhari

Sayyid Hamid Koyamma Thangal

General Secretary:     Shamsul Ulama E.K. Aboobakkar Musliyar

Treasurer       :     Sayyid Umarali Shihab Thangal

Later in the body of discussion joined in 6/5/1995 under the presidency of Sayyid Abdurrahman Imbichi Koya Thangal Al-Azhari. He selected as president of Samastha Kerala Jamiyathul Ulama as its seventh president after the great scholar K.K Abu Bakr Hazrath. Sayyid Umar Ali Shihab Thangal became vice president and the Cherusseri Zainudheen Musliyar became the Treasurer of the Samastha Kerala Jamiyyathul Ulema. Sayyid Abdurahamn Al Aydrus Al Azhari became the president by the enforcement of Shamsul Ulema E.K Abu Bakr Musliyar. Al Haj Abdul Khader Musliyar Chelembra, the student of Sayyid AzhariAl Ayderus Al Azhari says

“ Me and Shamsul Ulema met in a meeting of Samahta at Kottakkal, after the meeting he said to me to bring the Sayyid Azharl to his home at Vellimad Kunnu to discuss on a special issue. Thus I and Sayyid AZhari went to his house. From there he wanted to assume the presidency of Samastha Kearala Jamiyyathul Ulema”[22].

After the sad demise of shamsul Ulama E.K. Aboobakkar Musliyar, Cherussery Zainuddin Musliyar selected as General Secretary and Parannur P.P Ibrahim Musliyar became the Treasurer. Sayyid Abduraman AL Ayderusi Al Azhari became   the president of Samathan Kerala Jamiyyathul Ulema from 1995 to 2003

Important Decisions in His Tenure
In his period of presidency, Samastha Kerala Jamiyathul Ulama, took many decisions some of the important decisions. In his period Samastha Keralam Jamiyyathul ulema conducted two important conferences. One was the seventieth anniversary in the time of Shamsul Ulema E.K Abubakr Musliyar, it was the last grand conference which attended the Shamsul Ulema.Second confrence was Platinum Jubilee of Samastha Kerala Jamiyyathul Ulema which occuere d in 2002.

In his first meeting as president, Mushavara decided to conduct Samastha Kerala Jamiyathul Ulama’s 70th anniversary, mushavara presented a theme against common civil code which government indented to apply in India and to conduct a conference to explain the defect of common civil code. In another bill proclaimed a resolution against the Babari issue wanted to build the Masjid on the spot of Babari masjid. Another resolution was against fascist powers

In 29/8/1999 the meeting decided to publish a newspaper under the samastha kerala jamiyathul ulama. Even though, after seventeen years later a newspaper came to exist in the name “Suprabatham”. This newspaper started in 2014 September 1. In his period Samastha Kerala Jamiyathul Ulama annexed the Flag and Emblem to Constitution, and SKSSF gave a letter to recognize as it sub-organization of Samatha Kerala Jamiyathul Ulama for students. But, Samatha want to change its constitution as the supremacy will be on Samastha. In his period, Valapuram talaq problem occurred while Samastha Mushawara unanimously recognized the view of cherushery Zainuddin Musliyar.

Sayyid Azhari tried to join two Sunni fractions by request of Aliyul Hasimi UAE. In this issue, they opined to put the directives which suggested by Shamsu Ulama, which to disperse the other fraction and to join into Samastha. In his period Samastha recognized to conduct the engineering college.

Outline of Samastha Kerala Jamiyya Thul Ulema
Samatha Kerala Jamiyyathul Ulema, known as Samastha is association of eminent scholars who enjoy the highest support of among the Muslims .The ulemas of Kerala felt the need to organize to defend and protect Kerala’s Islamic movement against the  interpretation of Islamic theology by  Muhammed bin Abdil wahab, Rashid Rida ,Muhammed bin Abdu and Jamludheen Afgani.

Moulana Pangil Ahmed Kutty Musliyar who has already started the counter campaigns Wahabi ideology, along with other scholars met Sayyid Abdurahman Ba Alawi Varakkal Mula Kkoya Thangal renowned religious leader to discuss the need of an organizational movement to defend the true spirit of the religion.

In 1925 major ulema and others the society leaders gathered at Calicut valiya juma masjid and formed an ulema organization after a prolonged and serious discussion .K.P Muhammed Musliyar and Parol Hussain Moulavi was named the president and secretary of the organization respectively.

A year later on June 26,1926  a convention was called at Calicut town hall ,where the  eminent scholars from the across the state participated. I this convention recognized and adopted a fully fledged or organizational set up in the name of Samastha Kerala Jamiyyythul Ulama.

Samastha’s supreme body, including the working committee is called Mushavara and it is consisted of 40 eminent scholars of the time who are drawn purely on the basis of their scholarship in Islam. Samastha was officially registered on November 14, 1934 as the government approved it’s by law. According to by law, the main aims and objectives of organization are

To propagate and spread belief of Islam according to real view of Ahlu Ssunnathi Val Jama’

To prevent the organization and campaigns which against the belief of Ahlussunnath Val jama’

To look after rights and powers of Muslim community

To promote and encourage the religious education, and do the needful for the secular education.

To work for the welfare, and the progress of the Muslim community. [23]

Samastha held many public conferences to prove its strength and to propagate its aims and objectives. By this Samastha waged through widely discussed resolutions adopted in each conferences. Samatha was the one of the first Islamic organization in the world that declared the Ahmediyya Jama Ath (Qadiyanis followers of Mirza Gulam Ahmed Qadiyani) as non Muslims. Later Muslim scholars and organizations issued the fatwa of Kuiriyyath against them.[24]

Through the central Mushaavra of the Samastha is a body of not more than forty eminent scholars of the period. Samatha expanded its service through a number of sub- organizations under its authoritySatha Kerala Islam Matha Vidya Bhyasa Board (All Kerala Isalmic Educational Board) known as SKIVB Was Samastha’s first sub – organization .Samastha Kerala Jamiyyathul Muallimeen Central Coucil (SKJMCC) is a teacher’s organization under the aegis of the Samastha. The SKJMCC has been working doing creative and appreciable services in various kinds of benefits and welfare projects for is thousands of mostly poor teaching community .Sunni Yuvajana Sangam is formed to organize the youths and public under the Samastah and give Samastha and organizational set up on Grassroots’ level. Sunni Mahall Federation formed as plat form for the functioning of Muslim Mahallus in the state.

Samastha Kerala Sunni Students’ Federation (SKSSF) formed to organize all Muslim students under its fold and to nurture them into a good moral life. Samatha Sunni Bala Vedi, Ma drassa Management Association and Samastha Kerala Muslim Employees Association are the Sub organization of the Samastha Kerala Jamiyythul Ulema.

Samastha Started Many publications to spread the Samantha’s Message Akl Bayan was the first monthly, later Al Muallim Monthly , Kurunnukal ,(Kids) monthly , Santhushta  Kudumbam (happy family) monthly Sunni Afkar ,Sathya dhara, Thelicham and Annahda Arabic Magazine are the Samastha’s publications

Recently, Samastha started the news paper in the name of Suprabhatham which started in 2014 September 1. So Samastha Kerala Jamiyythul Uema served this community to protect their own belief.[25]

LITERARY CONTRIBUTIONS OF SAYYID AZHARI
SayyidAzhari is a great Arabic poet and writer. By his scholarship, expressedhis own views and knowledge through his writings wrote many scholarly books, but most of them are unknown due to the unpublishing of these books. He was good at in poem writing, so wrote many Arabic poems in various subjects. He wrote the essays in Malayalam in good subjects on several magazines which published from Kerala; in this essays he expressed own views on those subjects. Mainly his books are written in Arabic language.

The books which Written by Sayyid Azhari

1.     Al Arab Wal Arabiyya(Arabs And Arabic Language)

2.     Min Nawabigi Ulemai Malaibar

3.     Thareekh Al Adabil Arabi Wadda’wath Al Islamiyya fee Malaibar.

4.     Qissath Malik Malaibar lladi I’tahnaqa  al Islam

5.     Thareeq Sheikh Malik bin deenar lladi nashara al Islam

6.     Athasawwufu  Ssaheeh wal Musawwafa

7.     Annashathu Ddeeni fil Hind.

8.     Thariq nnahvi wa thathawwuruhu

9.     Muqthasaru Hayathi Shamsil Ulema

10. Thareeq sayyid Alavi MAmpuarmi

Apart from these books, he wrote many articles in various books, so he has expressed his own views and opinions into society. He widely used the Arabic language to write the books and essays[26]

Al Arab Wal Arabiyya
Al Arab Wal Arabiyya is the master piece of work of Sayyid Imbichikkoya Azhari. This book describes the history of the Arabs and the Arabic language as its title denotes. This book recognized by Arab people and scholars. They were surprised by seeing the book Al Arab wal arabiyya which written by a non –Arab scholar.Dr Sheikh Muhammed Abdul Muni’m Khafaji[27] says in the foreword of this book

“The author wrote the basis of knowledge and Arabian culture deeply in a nutshell, it includes in formations and deep studies about the Arabs and Arabic Language. And it include about the prose and poem in Arabic language. I like to publish this book in Arabic Language and other languages especially, in the leading Urdu Language, as well as in Malayalam (the Language of Malabar) to utilize the lakhs of muslimsby reading it and use its benefits.[28]

Sheikh Muhammed Annavawi says about this precious work “I cannot believe this work in Arabic literature where as he is a non Arabic scholar. But this book will be from a linguistic and researcherfrom the native Arabs”.[29]

Circumstances aound the Book
Sayyid Azhari was writing a book in the name of (Thareeq Nnahvu Wa Thathawwuruhu) history of Arabic grammer and its development. Especially as a interpretation of Alfiyath Bin Malik. He says

“Students in Malabar they are spending their times on concentrating on the interpretations for years, and the points of words .They regard as the base and aim of the studying. Really it is the way for studying it self and not the aim. The Arab literature widely spread in the world in the every fields of the Knowledge .so I intended to write a precious easy book to study the grammar of the Arabic language for the students as their nature and desire”.

In this period he got much information about the Arabic people and Arabic language amidst this research. So he intended to write a work about Arab people and Arabic language.as the introduction of the Annahvu Wa Thathavvuruhu.[30]During the research he spent more times and travelled to many places. In short he says“really the research on Arabs and Arabic literature cannot be complete in a few pages”.[31]

This book we can divide into three parts

1-     Arab people it includes the arabs ,gographical orderof Arab penisula, secret behind the naming as Arabs, primitive culture of Arabs , religions of Arab Arabs , famous ideals of Arabs and the behavior of the Arabs.

2-     Arabic language among the languages, it will be through the one hundredand twenty pages. It includes the Arabic language, difference in style of pronunciation of Arabic language, causes of unity of language language of Quraish, influence of Quran and Hadeeth in Arabic language, Arabic language in different stages and related subjects to the Arabic language.

3-     In this part he discusses about the kinds of Arabic literature as in poem and others. It includes about essays, poems, position of Arabic poem among the Arabs poem and its different kinds , poem in the view of Islam and related subjects to the Arabic literature and the conclusion

This book differs from other books in history of Arabic language; it has more specialties than other books

·        This  book covers   all parts of the subject i.e. all history of Arabs and Arabic language

·        This book is written by a non Arab scholar who is far from Arab region

·        It is a first pace from a Indian scholar in this subject as in this style of writing

·        The writing style is more attractive to the reader by using the appropriate words

·        This book gives trustworthiness and consistency in the subject by using he bibliography and foot notes

·        Amazing and surprising of Arabs by seeing this book and their congrats  to this precious work[32]

Sayyid Azhari used above one hundred forty books to jot down this book. He utilized the libraries in Egypt like Dairathul Kutubul Misriyya, libraries in Cairo and Al Azhar Universities, university library of Arab league, Alexander library and others.

This book Al Arab wal Arabiyya published firstly in 1964 in his own expenditure from Daru tha’leef Publications in Egypt. Its second publication was in 1998 by the expense of Mr Sayyid al Jaleel Ali Sharafa al Hamadi. He used the new model of writing, as he used the footnote system and bibliography system in his book. So this book became a reliable source in the history of Arabs and the Arabic language. So he says in the conclusion of this book   “I came forward to write down this book as service to the Arabic language which is the language of noble Quran and to be easiest way for the researchers and students in all over the world”.[33]

Min Nawabigi Ulemai Malaibar
Min nawabigi Ulemai Malaibar is another important published book of Sayyid Azhari. He wrote as the biography of the Sheikh Meeran Musliyar, who was the guide of the Sayyid Azhari in the educational way. He started the book about the Meeran Kutty Musliyar, his family and growth including about his father and educational life.

In this book he reveals the historical background of Kerala Muslims .He denoted in the book, relation between Malabar and the Arabs especially in Islamic teaching system and the Malabar area influenced by the Yeman Hijaz and Egyptian tradition in Islamic educational system. In this preface of this book he explains about the Ulemas of the especially about the Zainudheen Maqdoom Malaibari, the author of the Fath hul Mueen in the Shafi School o f Jurisprudence, He had a strong relation with ulemas of Mecca and Medina, he studied from Ibn hajar Al Hythami. But Sayyid Abdurahm an Al Ayderus Al Azhari opines that imperialism and colonialism were the obstacles and barriers in front of the Islamic educational system, by this development of Islamic educational system became the feeble[34]

He describes about the word Musliyar it used in spite of Moulavi or Moulana, this word draw on to the reputation and respect of ulemas of Malabar. He says now das the ulemas of Kerala they hate to use as Moulavi, this word in their view is the title of Wahabis. But later the Musliyar again feel as bad[35].really the word Musliyar reveals the meaning of high respect, it organized by two words Musli and Yar.[36]

Apart from the biography he indicated to the history of the Malabar and its educational system, and he explained about the Sayyids who became to Kerala as part of Islamic propagation Muslim like Mampuram Sayyid Alavi Thangal, Sayyid Jifri Thangal, and Sayyid Fazal bin Sayyid Alavi and others. He discussed about the educational system of Malabar and the approaches of Muslim Community towards the material colleges..He described about the Islamic educational system which known as Dars system and its syllabus. He explains about the Ma’bari syllabus and its specialties[37] and the Nizami syllabus and its explanations.[38]

He wrote his auto biography in this book which he says as it is the short of his auto biography namely Hayathi Ilmiyya wa tha’leemiyya. He explains about the studying and the teaching period, along with he described the Islamic history and its positions of the places which he worked.

This book became a controversial issue due to the explanations about Muhammed Ibn Abdil Wahab .in the chapter about Wadi Dawasir only he indicated to the lack of spiritual knowledge of people in Wadi dawasir. The people of Wadi Dawasir hugged the Islam in the period of Prophet Muhammed (PBUH) but they believed in Musailimath bin Habeeb known Aas Kaddab. When the Ibn Abdil Wahab came by his new concept they succumbed to his false interpretation of Islam. But the some scholars mis understood his words, by this became the rift between the scholars. Another important problem arose against this book was he used the zallathwhich means faults, this faults occurred from Pathi Abdul Khader Musliyar, he was great scholar and the leader of Samastha Kerala Jamiyyathul Ulema. But some scholars interrupted the meaning and opposed him, which he accused on the pathi abdul Kader Musliyar the faults. Really, he intended by this using, denoted to the rifts to pronunciation of Allah. he was the against the view of Shamsul Ulema E.K Abu bakr Musliyar[39]This book Min Nawabigi Ulemai Malaibar it published by Mathabige al Bayan Athijariyya,Dubai and it distributed by Dubai ministry  of Aouqaf.

UNPUBLISHED BOOKS
Sayyid Azhari wrote lot of books in Arabic language, unfortunately these books are unavailable to the people to read it. His great works in different subjects espicially in Arabic language and biographical studies cannot to be published. Most of them are remained as manuscripts.

He wrote many biographies of grratbscholarsb and leaders such as Shamsul Ulema E.K Abu bakr Musliyar, Sayyid Alavi Mampuram and others. Theareeq nnahvi wa thatah vvurhu is the important and prominent work among the unpublished book

Annahvu  wa Thawwuruhu
The book Annahvu wa Thathavvuruhu[40] is important book of Sayyid Azhari but it not published. It book discusses about the Arabic grammar and its growth. He indicated in his other books to the importance of this book, when he indented to jot down this book firstly he referred many books, amidst the reading he got the many informations about the Arabs and Arabic language, do he turned to the writing of Al Arab wal Arabiyya .[41]

He wished to write the easiest way to study the Al fiyath bin Malik, a great work of Ibn Malik in Arabic grammar for students from Malabar area[42]. This book will be about five hundred pages, and this book discusses about the Arabic grammar and the compilation of Schools in Arabic grammar. This book explains above the two hundred rifts between the people of Basra and Kufa,[43] [1]Sayyid Unais Thangal, Ayderus Kudumabam Keralathil P:683

[2]Musa Moulavi Vaduthala, Jaeeva Charithram Shekhuna  Assayyid Abdul Rahamn Imbichikkoya Thangal A, Azhari, Al Abarar Dshavarshika Suvenier 2003, p.150.

[3]''Ibid. ,''p.150.

[5]''Ibid. , p.''151.

[6] Abdul Khader Haji, interview by researcher, Chelembra,Malappuaram  on 28,October,2014.

[7]Sayyid Abdurahman Al Ayderus Al Azhari ,Min Nawabigi ulemayi Malaibar.p.108.

[8]http://en.wikipedia.org/wiki/Bayda,_Libya( accesed on 2 November 2014)

[9]Website http://www.omu.edu.ly/2/12/2014

[10] Sayyid Abdurahman Al Ayderus AlAzhari ,Al Arab Wal Arabiyya, p.29.

[11]Sayyid Abdurahman Al Ayderus Al Azhari, Min Nawabigi Ulemayi Malaibar, p.52.

[12]Sayyid Abdurahman Al Ayderus Al Azhari Al Arab Wal Arabiyya, p.21.

[13]Sayyid Abdurahman Al Ayderus Al Azhari, Min Nawabigi Ulemayi Malaibar

p.109.

[14]''Ibid. ,''p.109.

[15]Ibid. , p. 110.

[16]sayyid Abdurahman Al Ayderus Al Azhari Min Nawabigi Ulemayi Malaibar, p.112.

[17]Ibid., p.113.

[18]Ibid.,p.115.

[19] BahudheenHudawi, The Impact And Development Of Jurispudence In India, p.134.

[20] Rolend Miller, Mappila Muslims, (Calicut: OtherBooks), p.250.

[21]Mic  souvenir 89 (Trissur:Malik Bin Deenar Islamic Complex 1989), p.5.

[22] Abdul Khader Haji Chelembra,   Interview by researcher on 28-october-2014

[23]Sathya Saraniyude Sathya Sakshyam, p.931.

[24]Ibid., p.932.

[25]Ibid., p.932.

[26]  Islamika Vinjana kosham, ed .T K Abdulla, p.524.

[27]He born in 1915 AC in Egypt, he worked as teacher and principal of college of Arabic in Al Azhar University and as the member in the consultative body of Al Azhar and as the authority of department of literature and arts. He served as teacher in Islamic Univesity in Al Baida, Libiya. He got the various awards especially Shouqi Award in literature in 1950 and award of modern literature union in 1950. He is the author of many books. He has about five hundred scholarly books in |Arabic language. Some of them are published''. Qissath al Adab in Egypt, Qissath al Adab in Hijaz , Qissath al Adab in Spain, Athurathu al Adabi fi Thasawwuf al Islami , Dirasath fi Shi’ri al Mua’sir , Usul alNnaqd'' and others He passed away in 2006 March 8 ;wikipedia

[28]Abdul Mun’imKhafaji, Al Arab Wal Arabiyya, p.05.

[29]MahmoodAnnavaviAl Aarb WAl Arbiyya, p.7.

[30]Sayyid Abduraman Al Ayderus ,Al Arab Wal Arabiyya , p.12.

''[31]  Ibid. ,'' p.12.

[32] Muhammed Ismaeel AP, Research Scholar (Dep: Arabic), University of Calicut,Studies about Arabs and Arabic language in “AL-AR AB VAL ARABIYA” of Sayid Abdurrahman AL-aidaroos

[33] Sayyid Abdurahman Al Ayderus , Al Arab Wal Arabiyya, p.222.

[34] Sayyid Abdurahman Al Azhari ,Min Nawabigi Ulemai Malaibar, p.8.

[35]Ibid. , p.11.

[36] Ibid. , p.11.

[37]''Ibid. , p.''49.

[38]Ibid., p.53.

[39]Musa Moulavi VaduthalaVaduthala Jeeva charithram Sayyid Abdurahman Imbichikkoya thangal Al Azhari  Al abar, Dasha VarshikaSouvenir, p.152.

[40] This book cannot  to see by the researcher

[41], Sayyid Abdurahman Al Azhari,,Al  Arab Wal Arabiyya,p.12.

[42]Ibid ., p.11.

[43] Samastha Parambaryam Vayikkappedunnu(u.p), p.105. [1] Mahmood Annavavi, Al Arab Wal Arabiyya (Kondotty: Madeena Press and Publications, 1999),p.7.

[2]Unais thangal Melmuri, Ayderus Kudumbam Keralathil, p.683.

[3]  Salih Olavattur Olavatturinte manassarinchaAzhari Thangal ,Hayath 06, (Olavattur :Hayathul Islam Orphanage  Suvenivenir, 2006), p.48.

[4] Musa Moulavi Vaduthala.Jaeeva Charithram Shekhuna Assayyid Abdul Rahamn Imbichikkoya Thangal A, Azhari ,Al Abarar Dshavarshika Suvenier (Vaduthala Hasanathul Abrarb Sahithya Samajam Jamia Rahmaniyya, 2006), p.146.

[5] Bahaudheen Hudawi ,The Development And Impact Of Shafi School Of Jurisprudence In India ,(New Delhi :word worthy publications (P) Ltd, 2013), p.142.

[6]Adnan Hudawi  Palli  Darsukal Mathavinjanthinte Thanth vazhi, Sathya Saraniyude SathyaSakshyam( Samstha Suvenier 85th Conference,2012), p.835.

[7]Bahudheen Hudawi, The Devolpment  And Impact Of Shafi School Of Jurispudence In India,p.142.

[8] Adnan Hudawi,Palli Darsukal Mathavinjanthinte Thanth vazhi, Sathya Saraniyude Sathya Sakshyam (Samstha Suvenier 85th Conference2012), p.835.

[9]Bahudheen Hudawi,Thedevolpment And Impact Of Shafi School Of Jurispudence In India(Word Worthy Publications 2013), p.142.

[10]Adnan Hudawi Mooniyoor, Unnath Matha Vishyabhyasam; Ashayangalum Adayalangalum, Mathavidhyabyasam Kalam Desham Samskaram chief editor Dr,. Bahaudheen Nadwi (Chemmad: Darul Huda Islamic Universty, May 2011), p.140.

[11]Dr. Hussain Randathani Maqdoomum Ponnaniyum (Ponnnai Jumath Palli Paripalanacommittee) ,p.95.

[12]Ibid. , p.332.

[13] Moin Hudawi Malayamma,Indian muslim vidyabhyasam chila vazhiyadangal, Matha vidhyabyasamKalam Desham Samskaram, p.72.

[14] Primitive form of madrassa ,which primary education gives to the small childrens

[15]Suhail Hudawi Vilayil, Prathamika Matha Vidhyabhyasam: Othupalli muthal Madrassavare: Matha vidhyabyasam Kalam Desham Samskaram, p.117.

[16]Adnan Hudawi Mooniyoor, Unnath Matha Vishyabhyasam; Ashayangalum Adayalangalum, Matha vidhyabyasam Kalam Desham Samskaram p.45.

[17]Ibid, p.145.

[18]Musa Moulavi Vaduthala, Jaeeva Charithram Sheikhuna  Assayyid Abdul Rahamn Imbichikkoya Thangal A, Azhari, Al Abarar Dashavarshika Suvenier 2003, p.145.

[19]Ibid.,p.146.

[20]Ibid.,p.147.

[21]Ibid., p.147.

[22]Ibid. ,p.147.

[23]Musa Moulavi Vaduthala ,Jaeeva Charithram Shekhuna  Assayyid Abdul Rahamn Imbichikkoya Thangal A, Azhari, Al AbararDshavarshika Suvenier 2003,  p.149.

[24]Muhammed Muqthar Hazrath, Bani ashahAbdul wahabum Baqiyathum, 2003,  p. 29.

[25]Ibid., p.30.

[26] Moin Hudawi Malyamma, Indian Muslim Vidyabhyasam Chila Vazhiyadangal Matha Vidhyabyasam Kalam Desham Samskaram, p.88.

[27]Musa Moulavi Vaduthala Jaeeva Charithram Shekhuna Assayyid Abdul Rahamn Imbichikkoya Thangal A, Azhari, Al Abarar Dshavarshika Suvenier 2003, p.150.

[28]''Ibid. , p.''150.

[29]Ibid. , p. 150.

[30]Sayyid Abdurahman Al Ayderusi, Al Arab Wal Arabiyy, p.248.

[31]Moin Hudawi Malyamma, Indian Muslim Vidyabhyasam Chila Vazhiyadangal Matha Vidhyabyasam Kalam Desham Samskaram, p.76.

[32] Website http/darul uloom.com (accessed on25/11/2014)

[33] Jhon L Eposito, The Encyclopedia of Islamic World ,(Oxford Press) vol .3, p.430

[34] Moin Hudawi Malyamma, Indian Muslim Vidyabhyasam Chila Vazhiyadangal Matha Vidhyabyasam Kalam Desham Samskaram, p.77.

[35]Ibid.,p.78.

[36]Jhon L Eposito, The Encyclopedia of Islamic World,Vol.3 p.430.

[37]Sayyid Abdurahan Al Ayderusi Al Azhari , Min Nawabigi Ulemai Malaibar ,(Dubai:Mathba Al bayan Athijariyya), p.105.

[38]Ibid.,  p.106.

[39]Sayyid Abdurahman Al AyderusiAl Arab Wal Arabiyya(Kondotty :Madeena Press and Publications, 1999),  p.28.

[40] Sayyid Abdurahman Al Ayderusi Al AzhariThangal Arab Rajyangalile Granthalayangal ,Al Abrar Dasha varshika  suvenier,  P.17.

[41] Sayyid Abdurahan Al Ayderusi Al Azhari ,Min Nawabigi Ulemai Malaibar P.108.

[42] http://en.wikipedia.org/wiki/Al-Azhar_University(accessed on 27 /November/2014)

[43]Islamika Vinjana Kosham, ed Shaik Muhammed Karakunnu (IPH) VOL.3, p.612.

[44] http://cu.edu(accessed on 27 /November/2014)

[45]Islamika Vinjana Kosham ,VOL.3,p.612.

[46] Founding leader of samastha Kerala jamiyyathul ulema later he became the president and he is the founder of  the Islahul Uloom Tanur.

[47]  Salam Kootalungal, Adhyaksham ,Vishudha Padaviyile Nirasanidhyangal,Smastha 85th Anniversary Suvenier. p.206.

[48]Muahmmed Muqthar Hazrath ,Bani Ashah Abdul wahabum Baqiyathum,  p.62.

[49]Hasan hazrathum Baqiyathum KuraOrmakalum, (Vellor: Jamia Baqiyath, 2013), p.15.

[50] Muhyidheen Faizy, Karya Karthritham Nilapadukalile arjavam Sastha suvenier 85th confrernce, p.269.

[51] Pp Muhammed Faizy, Samastha 101 Maharathanmar , p.99.

[52] Pinangod Aboobakr ,ulema uthanathin oorjam pakarnnavar Sathya Saraniyude Sathya Sakshyam,   p.316.

[53]Ibid, p.317.

[54] Musa Moulavi vaduthala,  Jaeeva Charithram Shekhuna  Assayyid Abdul Rahamn Imbichikkoya Thangal A, Azhari, Al Abarar Dshavarshika Suvenier 2003,  p.150.

[55]www.azharululoom.net  accessed on 15 November 2014

[56]Dr.MohiaddinAlwaye souvenir-2011 (Eranamkulam:AzharulUloom Islamic complex Aluva&Eranamkulam District of Muslim association Qatar ) p.158. [1]Rahmathulla, Saqafi Keralathile sayyid kudumbangal ,p.83.

[2] Sayyid Unais Thangal,Achippura Thangal Ba Alvi Oru Padanam,  p.209.

[3]Sayyid Unais Thangal, AchippuraThangalBaAlvi Oru Padanam, p.209.

[4]Ibid., p.210.

[5]Ibid., p.211.

[6] http://ayderoos.wordpresss.com (accessed on 15 May 2014. )

[8]  Sayyid Unais Melmuri, Ayderus KudumbamKeralthil,p.525.

[9]''Ibid. ,''p.526.

[10]  Rahmathulla  Saqafi Keralathile sayyid kudumbangal , p.144.

[11]Ibid., p.145.

[12]Ibid. ,p.145.

[13]Ibid.,p.146.

[14]  Rahmathulla  Saqafi ,Keralathilesayyid kudumbangal , Indo cultural Foundation part  p.147

[15]Ibid.,p.153.

[16]MoyinHudawi Malayamama & Mahmood Panangagara, Mampuram Thangal Jeevitham AthmeeyathaPorarattam,(Chemmad: Asas Book Cell Darul Huda Islamic Academy, 2008), p.180.

[17]  Rahmathulla Saqafi, Keralathile Sayyid Kudumbangal, p.143.

[18]Sayyid Unais Melmuri, Ayderus KudumbamKeralthil, p.528.

[19]''Ibid. ,'' p.529.

[20]Place in Thrissur district ,Kerala India

[21] Name of the degree which give the Baqiyath to its’ graduates

[22]  Salam Kootalungal, Adhyaksham, vishudha padaviyile Nirasanidhyangal, Smastha 85th Anniversary Suvenier (Calicut  ;Samstha Kerala Jamiyyathul Ulema,2012), p.206.

[23] Place in Trichur district, Kerala, India

[24] A system centralized with Jami Masjid among the Muslims of Kerala

[25] Sayyid Unais Thangal Melmuri, Ayderus kudumbam Keralathil P:681

[26]Ibid. , p.681.

[27]Ibid.,p. 682.

[28]Ibid. ,p.683.

[29] Sayyid Hussain Koya Thangal interviewed by researcher on11 October 2014

[30] Sayyid Unais Thangal Melmuri, Ayderus kudumbam Keralathil,p.682.

[31] Sayyid UnaisMelmuri,  ayderus kudumbam Keralathilp.682.

[32] Sayid Hussain Koya Thangal Interview by the researcher, Valanchery, on 19.october.2013 [1]Sayyid Unais Thangal,Achippura Thangal Ba Alvi Oru Padanam(Malappuram: Achippura Thangal   kudumbam,2014) p.105.

[2]Ibid.p.107.

[3]Ibid.,p.109.

[4]Abdul Sathar K.K ,Mappila Leader in Exile A Political biography of Sayyid Fazl Thangal,(Calicut:Other Books, 2012) ,p.28.

[5]  Sayyid Unais Thangal ,Achippura Thangal Ba Alvi Oru Padanam, p.112.

[6] Rahmathulla Saqafi Keralathile sayyid kudumbangal, Indo cultural Foundation, p.76.

[7] Sayyid Unais Thangal, Achippura Thangal Ba Alvi Oru Padanam, p.144.

[8]Ibid., p.148.

[9]Ibid., p.149. [1] https://aydaroos.wordpress.com (accessed on 20 october 2014)

[2]Kareem, Islamika Vinjana Kosham, ed. T K Abdulla, (Calicut :Islamic Publishing House,),

Vol 7, p.451.

[3]Engsen ho ,graves of Tarim, genealogy and mobility across in Indian ocean(California:University of California, 2006), p.53.

[4] Sayyid Unais Melmuri, Aydrus Kudumbam Keralathil (u.p. 2014), p.526.

[5] Rahmathulla, Saqafi Keralathile sayyid kudumbangal, (Calicut: Indo cultural Foundation 2003), p.293.

[6] Sayyid Unais Melmuri, Aydrus Kudumbam Keralathil (u.p. 2014), p.527. [1]  Parappil Muhammed Koya, Kozhikkotte Muslim Kalude Charithram,(Calicut :Focus Publication 2012 ), p.103.

[2]Abdul Sathar K.K ,Mappila Leader in Exile A Political biography of Sayyid FazlThangal (Calicut:Other Books, 2012), p.28.

[3]OPM, Muthukkoya Tahngal ,Keralathile sayyid kudumbangal , (Calicut:Indo cultural Foundation)vol 1 p.11.

[4]Statesman of Indian ocean /website

[5]  Dr.Hussain Randathani, Mappilamuslims and anti colonial struggles (Calicut: Otherbooks 2007), p.46. [1]Tāj al-Dīn ʿAbd al-Wahhāb al-Subkī, Jamʿ al-Jawāmi, Hashiyathul Bannani Ala Mathni Jam’ulJawami’(Darul Ihya’) , Vol 1 p.16

[2] OPM, Muthukkoya Thangal Keralathile sayyid kudumbangal, (Calicut:Indo cultural Foundation, 1999), vol 1 p.11.

[3] Sayyid Unais Melmuri, Keralathile Jamalullail Kudumbam,(All Kerala Jamalullaili Association ), p.39 [1]Faqrudheen Razi ,Thafseer al kabeer (Lebanon : Dar Al Fikr, 2005), Vol 9 p.185.

[2]Sayyid Unais Melmuri, Keralathile Jamalullail Kudumbam,(Malappuaram:All Kerala Jamalullaili Association) ,p:36

[2]Ibid., p:38

[3]Ibid., p:35 [1] ImaddudheenAbil Fida Ismaeel ibn Kaseer, Thafseer Al Quranil Azeem(Ashariqath: Darul Fathah,1999),Vol 6 p.542.

[2] Imam ImaddudheenAbil Fida Ismaeel ibn Kaseer, Thafseer Al Quranil Azeem(Ashariqath : Darul Fathah, 1999) Vol 6 P:548

[3]Muslim ibn al-Ḥajjāj al-Qushayrī, SaḥīḥMuslim ,(Dar abi Hayan, 1995) ,Vol 8 p.185.

[4]Surah Ahzab :33.

[5]Sayyid UnaisMelmuri, Keralathile Jamlullaili Kudumbam, p.35. [1] Sayyid Unais Thangal Melmuri, Keralthile Jamalullaili Thangal Kudumbam(All Kerala Jamaluulali Association, 2007), p.34.

[2]  Abi Abdillah Muhammed Bin Ahmed Al Ansari Al Qurthubi, Thafseer Qurthubi(Beiruth: Dar Al Quthub Al Ilmiyya, 2004), vol 1, p.160.

[3]Ibid., vol 1 p.161 [1] Jaleel Hudawi, “Hadramikal Nadathiya Navodhanam”,Thelicham 15thAnniversary Issue, (2015) p.55. [1]Ibid., p.679. [1]Sayyid Unais Melmuri, Aydrus Kudumbam Keralathil (u.p. 2014), p.677.