Like the Makhdoom tribe scholars of Ponnani, the Mamburam Thangals were the spiritual leaders of

the Malabar Muslims. Sayyid Sheikh Jifri, a well-known scholar and Arabic book writer of the famous

Mamburam, was a native of the 'Tamayam' area of Halar Mouth. He arrived in Kozhikode in 1159 AH

with a group of traders.

He and his brother-in-law Syed Muhammad Hamid traveled around many parts of Malabar and

propagated Islam. Samoothiripad gave Syed Shaikh Jifri and his family a garden and a residence free

of charge on the south side of the Kutichira in Kozhikode for their stay.

In a short period of time, Sheikh Syed Jifri Thangal became the recognized Hakim (Judge) of the

Malabar Muslims. Many miracles appeared from him. Soon after, Syed Sheikh Jifri's brother Hassan

Jifri also landed in Malabar.

In the early days, he lived in a large Siti Koya family home in Koylandi. Later Syed Abdu Rahman

Hydros settled with them in Ponnani Jarathingal. Later he came and settled in Thirurangadi. As the

number of devotees increased, he moved to Mampuram, the northern bank of Tirurangadi. The

people built a house for him in Mampuram and a mosque in Tharammal Puram.

Hasan Jiffritans were the first to come to Mambura. He was a Panigraham from Valiyakathodika

house in Tirurangadi. He died in 1178 at Hassan Jifri Mambura.

The famous Mampuram Syed Alawitaman Mauladdaweela 1 is the brother son of Syed Shaikh Jifri

Thangal and Syed Hasan Jifri Thangal. They arrived in Kozhikode from Tayam in Halarmouth on
19th of Ramadan 1181 A.H. along with tea ship merchants. The very next day, his equal, Shaikh

Jifri, went to Mampura with them. He later married Shaikh Hasan Jifri, their second son, to Sharifa

Fatima Bewi, their only daughter.

Within a few years, Mamburam Syed Alavithangal became an undisputed spiritual leader of the

Kerala Muslims. Qadiriyya: The high-ranking Sheikh of Tariqah was a gifted religious scholar, saint

and staunch anti-British. The British were terrified of the Arab nobles of Tirurangadi.

After the death of Mr. Mummikutty Qazi (may Allah be pleased with him), Umar Qazi (may Allah

be pleased with him) visited Mamburam Syed Alawita with his fellow Abukoya Muslims. The

narrator had a long discussion with Mamburam about some religious issues. Umar Qazi (ra) for a

moment doubted whether they were the Murabbi Shaykh. As a result, he's completely forgotten

what he has learned. '

With that, Sayyid Alawis became convinced that they were the great Qutubuzman (Axis of Time)

and an inimitable Shaykh who was a Murabbi. Then the Sayyid Alawites received the ijazat

(permissions) of the Qadiriyyah as a historical figure, and he taught them many spiritual secrets

that were far beyond their history. Visited from time to time and enjoyed spiritual knowledge to

the fullest.

O Umar Qazi (may Allah be pleased with him) used to travel in a yellow chariot, horse-drawn

carriage or ox-cart. He used to visit Mumtaz five or six times a year to visit Syed Alawites. Sheikh
Syed Jifri Thangal died in 1222 AH at her Malia Kal home in Kozhikode. Ha and Umar Khasi (ra)

were also present at the funeral along with Mamburam Syed Alawita.

A few years ago, Khan Bahadur Muthukoya had in his library the 'Mar Siyyat' (condolence poem)

written by the historian on Syed Shaikh Jifri. That valuable historical poem and many other

valuable historical documents were destroyed due to the negligence of the successors.

Did you mention earlier that Sufis played a major role in spreading Islam in Kerala? Tawriqat

movements preached doctrines borrowed from the Holy Qur'an and the Holy Sunnah. The Shaykhs

of Tawreeqat flourished as colorful figures of the Islamic movement.

Sheikh Muhyiddin Abdul Qadir Jilani (ra)'s way of life was in the early days of the original

Qadiriyya Twareeqat. . Through them, many brothers and sisters embraced the true religion.

None of them quickly exploited the people in the face of the movement or seized their wealth in

an undesirable way. But in the modern age, some hasty scholars and their propagandists are

propagating ideas and practices that are contrary to the Qur'an and the Sunnah. Such exploitative

theories have nothing to do with the theories of Qadiriyya and Chishtiyya.

It is memorable that Sheikh Zainuddin Makhdoom I underlined that fact in his Adkiyyah that all

the ways and thoughts that are not in line with the Holy Qur'an and Sunnah should be eradicated.

It is also a great path to treat good teachers of Tawreeq as Qurafat (myths). Twareeqat, Haqiqat,

and Ma'rifat It is a method of training to attain spiritual ascension.

There is nothing wrong in accepting the ideals of the great Sufis. Tariqats who spread ideas that

are not compatible with the Prophet's story. Ahlul Bid'ah (the spies). Imitating them is a great sin.

But in the light of the Qur'an and the Sunnah, unconditional acceptance of the Muhammadiyyah

Tawriqat is necessary.

Umar Qazi, an epoch-maker who bought the Ijazat (permission) of the Qadiriyya Theorem from

Hazrat Mamburam Syed Alawita, was also a great preacher of Islam. It does not make sense to

believe that the philosophical religious scholar has given permission for beliefs that are against the

Qur'an and the Sunnah. It is only that he imitated Shaykh Naar in the great theology for spiritual

purification.

After pursuing advanced studies in Islamic scriptures from Ponnani, Hazrat Umar Qazi (R.A.)

became a Qazi in Veliyankode Waliya Jumu'at Mosque. Within a short period of time, the people

of the neighboring areas of Kotanchery and Punnayurkulam and in many mahals like Chavakkad,

Chetua Kothaparam, etc., installed Kathapurusha as Khasi. Khasiyar's House and Veliyankode

Jumu'at Mosque were the spiritual schools of that time.

Veliankode Jummaath Mosque was built about seven hundred years ago. Most of the land where

the said church stands have been waqfed by the prominent Muslim family of Veliyankote and the

Manatparam family. Even today, that beautiful mosque stands with indelible memories.