These evidences also shed light to the practices like two adans before Friday sermon, two kuthubas in Arabic language, the mass prayers after five obligatory prayers and twenty rakaaths tharaweeh etc prevailing among Kerala Muslims have clear base in Islam and continued from the Prophetic period till now.The practices like inequality, untouchability and polytheism prevailed in Hindu religion resulted in making a compassion and respect towards Muslim community in the minds of Hindu believers. Moreover the religious leaders from Hindu community appreciated and quoted those good qualities among Muslims and Islam. All the respect and consideration towards Islam from non believers were the results of Sufi and sheikhs of different threeqaths who lead a model life. India had a long Islamic history succeeded by Sufi, its ripples influences the Keralites in naming their mosques with name of Muhyudheen, Rifae, Shaduli, Hydaroosi and Jifri.Makhdoom family of Ponnani, a coastal town in Malappuram, contributed well to the Islamic renaissance made by muslims. Famous jurist manual named Fathul Mueen, Hidayathul Adkiya and Murshiduthullab etc were a part of Makhdooms contribution to the Islamic Kerala.
The drift from this Islamic chastity was happened by the advent of colonial powers. They gave birth to neo- religious groups, which adversely affected the smooth running and practice of Sunni ideas.
British superiority played an important role in fading the harmony existed in the Kerala. They toiled days and nights to break out the religious brotherhood among Kerala peoples. This pathetic condition provoked Muslim scholars to lead the struggle at any cost to exhale the colonial powers from the state. Muslim followers took part actively in the struggles from the stimulation they got from various religious leaders like Qazi Umar Veliyamkode, Makhdooms, Sayyid Fazal Jifri etc. This war against colonial powers popularly known as malabar kalapam stated by historians. This war took place in the year of 1921. This resulted in the martyrdom of several Muslims and many families become orphan and destitute. This war adversely effected the Muslim economy.
Meanwhile the moral spirit of Muslims was misused by few Wahhabi leaders and they lead Muslims to violent form of struggle and thus resulted in severe economic loss. Aftermath, colonial leaders roamed in all the nooks and corners of state to pick out the leaders who lead the struggle against colonial powers. By fear few of the local leaders run away to cochin and travancore areas.
Those peoples who run away formed coalition with Vakkam maulavi, who imported newspapers of Wahhabi ideas to Kerala from Egypt and around published by the followers of Humpher and other wahabi leaders. The wahabi ideas were injected to Kerala peoples through journals like swadeshabimani, deepika and muslim. These canvassing resulted in the birth of an organisation named aikyasamgam in 1922. This was a brain child of few religious fabricators and neo religious educationalists. Later this was upgraded to kerala jamiyathul ulema in 1924
Khilafath movement got embedded its roots in the soil of Kerala. All people despite of religion took active participation in the programmes related with Khilafath movement. The whole Indian spirit directed towards against the colonial powers. Freedom fighters like Ghandiji etc supported the Khilafath movement lead in various parts of India. Several huge congregations and meetings were held in different parts of the country. Same ripples were also found in Kerala. In order to give reception to the Khilafath leaders Maulana Abdul Bari Sahib, Kattilassery Muhammed Maulavi and KM Maulavi left for Erode. But reaching Erode KM Maulavi and kattilaseery Muhammed Maulavi thinked of a anti Khilafth group and they opposed the ideas of Khilafath. Maulana Abdul Bari sahib strongly opposed the decision of these two leaders to form group and he advised them to have a discussion with the leaders who left in Kerala.
Inspiration towards formation of samastha
The leaders of kerala jamiyathul ulema raised new allegations against the ideas of Ahlussunathi val Jamaath. They opposed certain rituals and practices which were followed from the Prophetic period. They canvassed the false ideas of Ibn Taymiya and Ibn Abdul Wahab. They teased and mocked the sunni scholars in low standard way. They used public journals and notices for these activities. The British administration in Kerala green signalled the canvassing programmes of Wahabi activists and that the Muslim unity will be destroyed, which was the mission of British in Kerala. Also they made easy path for Qadiyani interventions in the state. The sunni faiths were prone to attack of neo-religious ideas. This serious condition knocked the scholars of Ahlu sunnathi wal jamaath.
Formation of Samastha
Sunni leaders like Sayyid Abdurahman Baalavi Varakkal and Pangil Ahmed Kutti Musliyars and few other religious scholars had a serious talk the matter and they formed a sunni organisation named kerala jamiyathul Ulama in 1924. This meeting elected a adhoc committee to pass the aims and objectives of the organisation to all the sunni scholars in different parts of the state. By the tireless efforts of the adhoc committee a all kerala sunni scholars assembly was held in Kozhikode town hall and they formed Samastha Kerala Sunni Jamiyathul Ulama in 1924. In the same year sunni congregations were held in major wahabi centres. The congregations pointed their major faults and allegations.
Today , samastha is a well grown body playing in all the centres of Kerala. It has specialised body for Islamic educations, Madrassas, Masjids and Mahall. There are different organisations for teens, youths, adults and old aged working under clear supervision and directions from the apex body with a aim to take the sunni activists to the prime and apex position in society.
Muhammed Abdul Bari is doing special intensive programme in Islamic science, along with graduation in Economics.