RESOLUTIONS

                 Samastha’s ideological battle against its multi-faceted opponents was waged mainly through its widely discussed resolutions adopted in each public conferences, and decisions taken at Mushawara meetings. At one side it passed resolutions against the views and policies of reformist organisations like Kerala Jam'eyyat ul-Ulama (later renamed as Kerala Nadwat ul-Mujahideen and known as Mujahids, Salafis and Wahhabis) and Jama’at-e-Islami (followers of Abul A’ala Moududi), who have different opinions on issues like Tawasul, Isthighasa, Taqlid, Ijtihad and on a host of many other religious matters. On the other hand, it directed the public against the accretions in the rituals and beliefs and promulgated to perform traditions like visits to the graves of respected religious personalities in pure Islamic way discarding all un-Islamic cultures. Though most of Samastha leaders were either sheikhs or Mureeds of any of renowned Sufi Tareeqah, it never hesitated to rigorously oppose many pseudo Tareeqahs that emerged in the state time and again. Many thareeqahs like that of Chottur, Korur, Nurisha, Aluva etc had to face the wrath of the people after Samastha rejected them in the light of detailed studies on their ideologies, activities, strings of their sheikhs and the opinions of eminent contemporary scholars about them. 

                Samastha was one of the first Islamic organisations in the world that declared the Ahmadiyya group (Qadiyanis, followers of Mirza Gulam Ahmed Qadiyani, who claimed prophethood) as non Muslims, embarrassing even the reformists who later followed the suit after the global Muslim scholars and organisations including Saudi-based Rabitat ul-Alam al-Islami issued the fatwa of ‘kufriyyat’ against them. Samastha voiced against Tableeg Jama’ath also when it started attracting the mass through its puritanical views and striking propagation activities. It appointed a five-member committee to study about Tableeg referring its literature, views of its founders and analysing its activities, and Samastha counted the group in the list of Mubthadi’is after the committee reported that many of its views are contrary to the traditional views of Islam. This was before Malaysia and many Gulf Arab counties and even Rabitah issued resolutions against Tableeg.

                Samastha actively involved in each and every matters related to Muslims, issued its verdict on various issues strongly standing on the traditional views, and solved disputes in families, Mahallus, local Islamic groups and among personalities. One can understand the great contribution to and impact of Samastha on the Muslim community of Kerala when he evaluates the result and outcome of the near-century-long discursive tradition between traditionalists and modernists, and when it is explored that at what extend the generally appreciated ideas of reformism could influence the Mappila community. Anybody can easily understand where the majority stands presently and what are their opinions on various contentious issues, which underwent hair-split discussions in front of them in the light of Quran, Sunnah and views of Companions and early scholars. It can be said without any doubt that if the reformists could not get the hold of even one percentage of Kerala Muslim Mahallus, which are the basic unit of Mappila Muslims, after a long and multi-faceted propaganda, it is the success of Samastha in keeping its fortress without many fractures.