No, Kerala Muslims have nothing to do with Pak; their history is unique

In times of heightened India-Pakistan tensions, Kerala often finds itself targeted in a curious and politically charged narrative.

Whenever the BJP-led Union government is criticized by political voices from the state, especially the Left and Congress, the right-wing ecosystem responds with familiar accusations — that Kerala is “pro-Pakistan”.

Social media platforms erupt with loaded visuals — green Indian Union Muslim League (IUML) flags portrayed as “Pakistani” symbols, morphed images suggesting Communist “jihadi appeasement”, and edited clips implying the Congress’ supposed soft spot for Pakistan.

Allegations and reality

These allegations, often thinly veiled communal barbs, seek to paint Kerala’s political and cultural landscape in stark and polarizing colours.

But beneath this rhetoric lies a rich and complex history that tells a very different story.

All major political parties and organisations in Kerala — including the Left and Muslim groups traditionally known for their anti-war stance — supported India’s Operation Sindoor in its initial phase. There was broad consensus across the political spectrum in backing the country’s security interests.

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Operation Sindoor

However, following the initial operations, these groups have welcomed the ceasefire and have called for de-escalation and the restoration of peace in the region, reaffirming Kerala’s longstanding commitment to non-violence and diplomatic resolution of conflicts.

Despite unequivocally condemning Pakistan-sponsored terrorism and expressing support for the Indian armed forces, CPI(M) leader M Swaraj faced intense trolling and backlash from right-wing circles for his anti-war stance. The attacks came even as his position reflected a nuanced approach — opposing violence while advocating for peace.

Claims over Pakistan

“Pathanakku kathi vaangi, kuthi nedum Pakistan” (We’ll even buy a knife for 10 annas and stab to get Pakistan) — this slogan is often alleged by the Hindutva right-wing to have been chanted by Muslims in Malabar during the post-Khilafat period. It is cited to portray Kerala’s Muslim community as having supported the idea of Pakistan through violent means.

However, historical records suggest otherwise: The two-nation theory and the creation of Pakistan had little traction among Kerala’s Muslims. Except for a handful who chose to migrate (perform hijra) after partition, the vast majority stayed on, indicating limited support for separatist ideologies in the region.

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Few takers for Jinnah

While the two-nation theory was central to the events that led to India’s partition, it found little resonance in Kerala, where the socio-religious landscape was markedly different. Kerala’s Muslim community, with its deep-rooted and culturally distinct practice of Islam, did not align itself with the separatist ideology.

Islam in Kerala predates its spread to northern India and has evolved with a unique ethos, blending religious devotion with local traditions.

Islam in Kerala

“Kerala’s Muslims take pride in a cultural identity that traces its origins to the early days of Islam, often seen as running parallel to the Prophet’s own era, or just after it. Muslims in Malabar trace their origins to the time of the Prophet or shortly thereafter, believing that their ancestors, including the early Swahabis, arrived in Kerala as part of the Arab maritime trade network. Their historical connections were primarily with South Arabian region (then known as Arabia Felix), Saudi Arabia, Yemen and Oman — just a 45-day yacht voyage away in those days,” observed professor and historian Dr Abhilash Malayil.

“Even as the two-nation theory gained prominence in northern India, it found limited support in Kerala. Only a few local committees of the All-India Muslim League endorsed the idea of Pakistan. In fact, a pamphlet titled ‘Why Pakistan?’ was circulated among League members in Kerala, questioning the rationale behind a separate Muslim nation,” said Dr Abhilash.

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The Muslims who chose India

“The concept of Pakistan had traction only in isolated pockets. A major reason for this was the influence of Quaid-e-Millat Ismail Sahib, who broke away from Jinnah’s All India Muslim League to form a pro-India IUML. Under his leadership, the Muslim League across the Madras Presidency, including Kerala, distanced itself from the Pakistan movement,” he added.

“While a few affluent individuals, such as Sattar Sait and his family, chose to migrate to Pakistan, the majority of Muslims in Kerala and southern India did not. Being largely land-owning communities with deep social and economic stakes in the region, they chose to remain and rejected the call for a separate nation.”

Kerala mosques

Mappila Muslims follow the Shafi school of Sunni Islam and for them Pakistan has never held any religious or cultural significance. They share no historical affinity with the Muslims of northern India and had only minimal interaction with the Mughal empire.

According to Dr Abhilash Malayil, Mughal emperors are virtually absent from contemporary Malabar Muslim literature. While some Sufi influences from the North reached Kerala, mosques in the region never included khutbahs in the names of Mughal rulers — though there are instances of such dedications to the Sultan of Oman. Language too marked a cultural boundary. Kerala’s Muslims have traditionally had close ties to Arabic, not Urdu.

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Those who quit Pakistan

However, a number of individuals had migrated to Pakistan before Partition and later returned to India as Pakistani citizens, only to find themselves caught in a complex and prolonged legal struggle over their citizenship status. In Kerala, there are still 104 such individuals who continue to fight lengthy court battles to secure Indian citizenship.

Many of them faced the threat of deportation, but the Kerala government took a firm stand, refusing to proceed with their removal. It argued that these long-term residents, originally Malayalis, deserved due consideration and protection under humanitarian and legal grounds.

Maritime trade

Interestingly, those who did migrate to Pakistan from Kerala travelled via Bombay to Karachi through the Kutch region. There are no known travelogues or memoirs detailing any connection with Pakistan’s Peshawar region, despite the existence of direct overland routes like the Shalimar Express. The earliest notable account comes from KPS Menon’s memoirs.

Ultimately, Kerala’s distinct Muslim identity is rooted in centuries of maritime trade across the Arabian Sea, not in the land-based narratives of northern India.