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Leadership through Spiritual Legitimacy:Bā ʿAlawī Sāda and Kerala’sPanakkad Thangals Author: Muhamed Hasbin KK KMO Islamic Academy, Koduvally Email: hasbin124124@gmail.com Phone: 8086760804 Leadership through Spiritual Legitimacy:Bā ʿAlawī Sāda and Kerala’sPanakkad Thangals This paper explores the unique model of leadership upheld by the Bā ʿAlawī Sāda of Hadhramaut and its enduring legacy in Kerala through the Panakkad Thangal family. Rooted in prophetic descent and Sufi spiritual authority, the Bā ʿAlawī tradition emphasizes religious scholarship, ethical leadership, and service-oriented daʿwah (Islamic propagation). With the migration of Sayyid ʿAlī ibn Ḥusayn ibn Muḥlar to Kerala in the 19th century, the foundations were laid for a spiritual-political lineage that would play a transformative role in the socio-religious fabric of Kerala’s Muslim community. The paper critically examines how the Panakkad Thangals inherited and localized Bā ʿAlawī ideals to emerge as spiritual leaders and moral guides, gaining wide community legitimacy. Their involvement in organizations like Samastha Kerala Jamiyyathul Ulama and the Indian Union Muslim League (IUML) demonstrates a fusion of traditional religious authority with modern institutional leadership. Through oral transmission, community engagement, and personal piety, the Thangals sustained the charisma of their Hadhrami ancestry while navigating the challenges of a pluralistic and politically active society. By focusing on themes such as spiritual capital, genealogical legitimacy, and postcolonial Islamic leadership, this study provides new insights into the continuities between Hadhramaut and Malabar, and how sacred lineage can serve as a basis for social authority and political moderation in contemporary Muslim societies keywords: Thangal,Bā ʿAlawī ,Sufi ,charisma, genealogical legitimacy,postcolonial Islam, Abstract Introduction Islamic leadership has traditionally drawn legitimacy from multiple sources, political power, scholarly authority, spiritual charisma, and genealogical lineage. Among these, the Bā ʿAlawī Sāda of Hadhramaut represent a fusion of spiritual and genealogical legitimacy, built upon descent from the Prophet Muhammad through his grandson Ḥusayn. This sacred lineage, when transported to the Malabar region of Kerala, India, by Sayyid ʿAlī ibn Ḥusayn ibn Muḥlar in the 19th century, developed into a localized but deeply influential leadership institution: the Panakkad Thangals. Migration to Malabar: Historical Background The Bā ʿAlawī Tradition: Roots in Hadhramaut This paper investigates the historical, social, and theological dimensions of this transregional legacy. It argues that the Panakkad Thangals adapted the Bā ʿAlawī ethos of moral integrity, Sufi piety, and community service to the pluralistic and democratic environment of Kerala, emerging as moral-political leaders without compromising on their spiritual roots. Kerala’s historical links with the Arab world go back to the early Islamic centuries, with Arab merchants and scholars settling along the Malabar coast. The arrival of Sayyid ʿAlī ibn Ḥusayn ibn Muḥlar in the 19th century marks a significant chapter in this transregional exchange. He is believed to have been invited by local Muslim elites who The Bā ʿAlawī Sāda are descendants of the Prophet through the line of Ḥusayn ibn ʿAlī and have historically resided in Hadhramaut (Yemen). They belong to the Shāfiʿī legal tradition and are associated with the Sufi ṭarīqah ʿAlawiyyah. Their model of leadership is built on three key pillars: sacred genealogy (nasab), scholarly authority (ʿilm), and ethical-spiritual practice (sulūk). Their emphasis on non-confrontational daʿwah, spiritual cultivation, and community welfare earned them a reputation for being “pious aristocrats”. In contrast to other Sayyid groups that sought political power, the Bā ʿAlawī leadership was often informal, embedded within communities rather than imposed from above. Their influence extended across the Indian Ocean world, especially in Southeast Asia, East Africa, and the Indian subcontinent. The Thangals demonstrate embodied spiritual capital through their personal piety, accessibility, and moral conduct. As noted by observers, "the personal piety of the sought spiritual guidance and scholarly leadership amid colonial pressures and emerging reformist currents. The socio-political environment of British India necessitated new forms of leadership among Kerala’s Muslims, who were undergoing demographic, educational, and theological changes. Sayyid ʿAlī's descendants, the Panakkad Thangals, emerged as religious leaders and as mediators between the ulama, politicians, and the lay Muslim populace. Spiritual capital, as conceptualized by sociologists building on Pierre Bourdieu's work, refers to the "quantity and quality of resources (individual, group or community) that individuals can access through the various social networks" rooted in religious or spiritual legitimacy. Unlike Bourdieu's original cultural capital, spiritual capital encompasses the intangible assets of trust, reputation, and moral authority derived from religious devotion, genealogical prestige, and spiritual practice. The Panakkad family's spiritual capital operates across multiple dimensions: The term “Thangal” is the regional honorific for Sayyids in Kerala. The Panakkad family, rooted in Malappuram district, gained prominence through their commitment to religious scholarship and public service. The family's increasing involvement in both religious and political spheres culminated in the leadership of Sayyid Abdurrahman Bafaqi Thangal (1906–1974), who played a crucial role in the Indian Union Muslim League (IUML) and other socio-religious initiatives. Sayyid Mohammedali Shihab Thangal (1936–2009), further consolidated this dual role. Known for his scholarly engagement, humility, and community accessibility, Shihab Thangal became a unifying figure among Kerala’s Sunnī Muslims. His funeral drew over a million mourners, attesting to his deep-rooted legitimacy. Spiritual Capital and Genealogical Legitimacy Panakkad Thangals: Emergence and Consolidation Embodied Spiritual Capital The Kodappanakal House in Panakkad functions as both a symbolic and practical headquarters, serving as "a sanctuary for all communities in need of solace or intervention". This transforms their ancestral home into a hub of social capital generation, where spiritual authority facilitates dispute resolution, welfare distribution, and community mediation. Thangals, embodied in their lifestyle, acts of charity, and avoidance of material ostentation, enhances their social capital". Their daily engagement with the community, including regular public audiences and active participation in welfare projects, legitimizes their leadership beyond mere hereditary claims. Max Weber's concept of charismatic authority provides crucial insight into how genealogical legitimacy functions in the Panakkad context. Weber defined charismatic authority as legitimacy based on "supernatural, superhuman, or at least specifically exceptional powers or qualities" that are "regarded as of divine origin". For the Panakkad Thangals, their claimed descent from the Prophet Muhammad through the Ba ʿAlawī lineage constitutes the foundation of their charismatic authority. However, unlike traditional Weberian charismatic leadership that depends on individual personality, the Panakkad model represents what we might call "hereditary charismatic The family's spiritual capital is institutionalized through their leadership roles in key organizations. Their involvement in Samastha Kerala Jamiyyathul Ulama provides them with religious legitimacy, while their leadership of the Indian Union Muslim League (IUML) demonstrates the conversion of spiritual capital into political influence. This dual institutional presence creates what sociologists term "spiritual capital conversion" the transformation of religious authority into practical political power. Social Network Capital Institutionalized Spiritual Capital Weber's Charismatic Authority Framework Genealogical Legitimacy: Sacred Lineage in Democratic Context authority" where charisma is transmitted through genealogical succession rather than personal magnetism alone. The family's genealogical legitimacy has been successfully translated into political authority, with "the state leaders of Indian Union Muslim League and Samastha are mostly chosen from Panakkad Thangal Family". This demonstrates how sacred lineage can be converted into democratic political capital. The scholarly literature demonstrates that "genealogy has long been recognised as one of the most important and authoritative organising principles in Muslim societies". For the Panakkad family, this manifests in several ways: The Ba ʿAlawī genealogy is supported by "classical scholars of Islam such as Ibn Hajar al-Haytami, Yusuf al-Nabhani and Murtada al-Zabidi [who] have validated the genealogy of the Ba Alawi Sada". This scholarly authentication provides institutional backing for their genealogical claims. Community Recognition Research shows that "Thangals, standing apart for their undisputed Yemeni origin (Hadrami Sayyids), claim higher status, as a Sayyid community whose families hold written genealogies linking them back to the Prophet"]. This community recognition transforms genealogical claims into practical social authority. Political Translation Authentication and Verification Genealogical Legitimacy in Practice The Formation of Samastha (1926–1930s) The Role of Panakkad family in Samastha The Panakkad family, also known as the Thangals of Panakkad, has played an unparalleled role in the political evolution and spiritual guidance of Kerala’s Muslim community, particularly through its leadership of the Indian Union Muslim League (IUML). Their influence blends religious prestige with political acumen, making them an essential force in both the party and broader Kerala society. As Samastha expanded its network of madrasas and engaged with state institutions, Panakkad Thangals regularly served on mushawara (consultative councils) and educational boards. Their ancestral home in Panakkad became an open venue for religious gatherings, dispute resolutions, and community negotiations. Notably, PMSA Pookoya Thangal (1913–1975) and later family heads acted as both Samastha patrons and occasional chairpersons at landmark meetings. There is no history of the Thangal family without Samastha, nor of Samastha without the Thangal family. As Panakkad Sadiqali Shihab Thangal once said, the bond between Samastha and the Panakkad family is like the inseparable mixture of water and milk Although the initial presidents included Thangals from other esteemed families (such as Varakkal Mullakoya Thangal), the Panakkad lineage was always closely involved in major Samastha decisions and assemblies. The family’s nasab (genealogical prestige) enabled the ulama (scholarly body) to claim both doctrinal authority and community trust. Samastha Kerala Jamiyyathul Ulama was established in 1926 in response to the need for religious leadership among Kerala’s Sunni-Shāfiʿī Muslims. The Panakkad Thangals, descended from the Ba ʿAlawī sayyids, were foundational spiritual patrons. Their support and presence lent legitimacy to the body’s religious pronouncements and arbitration efforts. Early Leadership and Legitimacy Consolidation and Mediation: 1940s–1980s Patronage and Institutional Mediation The Role of the Panakkad Family in the Indian Union Muslim League (IUML) Conflict Resolution and Unity Thefamily routinely hostsopensessions, most famously on Tuesdays, where individuals and groups bring their disputes, ranging from personal and family matters to inter-community or organizational conflicts. By resolving such issues, the Panakkad family prevents rifts and factions within the community, ensuring a unified response to broader social or political questions. Political Leadership of the IUML The Influence of the Panakkad Family’s Mediation on Kerala Muslim Community Central Authority and Trust Presidential Succession: For nearly five decades, the presidency of IUML’s Kerala chapter has remained within the Panakkad family, passing from P. M. S. A. Pukkoya Thangal to his sons, Sayyid Muhammedali Shihab Thangal, Sayyid Hyderali Shihab Thangal, and now Sayyid Sadiq Ali Shihab Thangal. This lineage symbolizes both continuity and unity within the party. The Panakkad model is not isolated. Across the Indian Ocean, Hadhrami Sāda have Guiding Collective Action Through mediation, the Panakkad Thangals shape communal strategies related to social reforms, election participation, or engagement with state and central authorities. During highly sensitive periods, such as after the Babri Masjid demolition, their calls for restraint and harmony were historical in steering the community away from unrest and towards peaceful action. The Panakkad family descends from Sayyids with roots in the Prophet Muhammad's lineage, affording them a combination of religious, judicial, and political authority that makes their guidance particularly influential. Their reputation as mediators is unmatched among Kerala Muslims; the Panakkad Thangals are widely viewed as both arbitrators and moral anchors for the community. Comparative Perspectives: Hadhrami Diaspora Networks The Ba ʿAlawī Sāda trace their descent to the Prophet Muhammad through Husayn, with their presence in Hadhramaut dating from the 10th century after the migration of Ahmad al-Muhajir. Unlike other aristocracies, the Ba ʿAlawī established themselves as spiritual and scholarly leaders rather than power-seeking rulers. Muhammad al-Faqih al-Muqaddam (d. 1255), a seminal figure, renounced violence, symbolically broke his sword, and set the principle of non-violent mediation. played similar roles in Indonesia (Habib Luthfi bin Yahya), East Africa (Sayyid ʿAbdallah al-Faqih), Genealogical and Singapore legitimacy (al-Attas family). Common features include: ● Sufi ethics ●Adaptation to local cultures ● Adaptation to local cultures This transregional pattern supports Ho's (2006) thesis that Hadhrami networks thrive through "mobility, adaptability, and moral capital." Mediation and Arbitration: Acted as neutral arbiters in tribal society, facilitating reconciliation and peace rather than political dominance. Hawṭas (Sanctuaries): Created violence-free sanctuaries that served as centers for learning, dispute resolution, and spiritual engagement. Nonviolent Leadership: Political legitimacy stemmed from piety and loss of interest in military rule or sovereignty. Advisory Roles: Provided spiritual counsel to local sultans and tribes rather than engaging in direct governance. Adaptability: Maintained relevance through evolving social changes such as colonialism, sultanates, and modern regimes, by focusing on service, education, and arbitration. Ba ʿAlawī Sāda in Yemen: Political Method Core Political Method Conclusion Panakkad Family in Kerala: Political Method Sacred Descent and Social Capital Distinctive Political Practice -The Panakkad family descends from the Ba ʿAlawī through Sayyid ʿAlī ibn Ḥusayn ibn Muḥlar, who migrated to Kerala in the 19th century. -Regarded as Thangals, they gained prestige by combining sacred genealogy, Sufi ethics, and public service within Kerala’s Sunni Muslim community. The Bā ʿAlawī legacy, transmitted through sacred genealogy and ethical piety, has found enduring expression in Kerala through the Panakkad Thangals. They exemplify a form of Islamic leadership that is deeply rooted yet remarkably adaptive, spiritual without being clerical, political without being populist. As debates around Islamic leadership intensify globally, the Panakkad model offers a compelling case for moral authority rooted in spiritual legitimacy, not coercive power. Institutional Leadership: Renderedspiritual and symbolic authority to religious councils and led the Indian Union Muslim League (IUML) as moral guides rather than power brokers. Mediation: Played a central role in communal harmony, resolving disputes among Muslims and between communities, a modern analogy to the hawṭa system in Yemen. Nonconfrontational Ethics: Avoided divisive populism in politics, focusing on advocacy, education, and welfare while upholding ethical standards. Public Accessibility: Panakkad’s Kodappanakal House remains open for those seeking advice and mediation, a continuation of peacemaking traditions. Adaptability: Navigated postcolonial secular democracy in Kerala by balancing tradition, social activism, and modernization. References Bang, A.(2014). Islamic Sufi Networks in the Western Indian Ocean (c. 1880-1940). Brill. Bourdieu, P. (1986). The Forms of Capital. In J. Richardson (Ed.), Handbook of Theory and Research for the Sociology of Education (pp. 241-258). Greenwood. Ho, E. (2006). The Graves of Tarim: Genealogy and Mobility across the Indian Ocean. University of California Press. Miller, R. (2015). Mappila Muslim Culture: How a Historic Muslim Community in India Has Blended Tradition and Modernity. SUNY Press. Osella, F., & Osella, C. (2008). Islamism and Social Reform in Kerala, South India. Modern Asian Studies, 42(2-3), 317-346. Ramakrishnan, V. (2011). In the Name of the Thangal. Frontline, 28(12). Ho, Engseng. *The Graves of Tarim: Genealogy and Mobility Across the Indian Ocean* (University of California Press, 2006)