There is a young firebrand Left Front MP from Kannur, namely A P Abdulla Kutty. Nicknamed “Palli (Mosque) Avulla” by the locals in his native village of Narath, the little Aruvanpalli Puthiyapurackal Abdulla Kutty went to the madrasa to learn the basic tenets of Islam. Learning the Koran from the lips of the mullah was a harrowing experience as the amorous advances of the old man greatly disturbed the young boy. The unpleasant memories of the madarasa years drove him to the boundless threshold of atheism.

There could have been other reasons why this little boy from a middle class Muslim family of Kannur became a confirmed atheist in his adolescence. Today he realizes that his rejection of religion altogether was an immature choice. When he looks back into his past and regrets some of his choices, he does not criticize the Left Democratic Front or its leaders. After all, those were the days when atheists and communists were both immigrant settlers on a territory over which they had no claim.

“It was EMS who demolished the prevailing atheistic paradigm of Kerala. He argued that the Kerala model of atheism was defective and that religion was the liberating force of a particular period, and he taught that believers and non-believers could very well work together.” Abdulla Kutty acknowledges that it is this declaration by EMS that encouraged him to learn more about religion.

“Bernard Shaw’s description of Islam as ‘the best religion with the worst followers’ applies equally to all religions. In those days I did not have the maturity to realize that the votaries of religion were ignorant of the true religious principles. The fault is not that of the religion, but that of the followers. Now I am an ordinary Muslim who believes in his religion. This has only enhanced my respect for other religions and belief systems. Where is it stated that a true communist should not be a believer? Neither in the Party manifestos nor in the Marxist Leninist doctrines is it stipulated that one should not believe in religion. I believe that a person’s social consciousness is moulded by his social paradigm, and therefore any denial of religious beliefs will be counterproductive in the long run. True liberation becomes possible only when we recognize the differences in our social paradigm and base our actions on this understanding. Religion plays a major role in this. In the Indian context, where religions have deep roots, it is important for the Party to take a clear stand on issues related to religion, if it is to be really effective in liberating the masses from the clutches of communalism and racial discrimination. I feel the Party should take a magnanimous stand and publicly proclaim a novel perspective which tolerates the acceptance of the noble tenets and non-exploitative facets of all religions. I don’t think this is my opinion alone. But many people are not prepared to say this openly. This matter needs to be debated openly both within and outside the Party circles.”

Mathai Chacko and T K Hamsa

When Abdulla Kutty, MP, recently visited Mecca to observe the umra, it became a talking point for the media. There was propaganda from certain quarters that Comrade Abdulla Kutty is defecting to the religious camp. Abdulla Kutty’s umra generated more media attention and gossip than T K Hamsa’s haj pilgrimage. This is perhaps the media’s emotional approach to the subtle transformation undergone by the Party rules in the process of making the simple journey from Malappuram to Kannur. Even the most ardent critics of Marxism are susceptible to such perceptions. “One of my travelogues published in the ‘Yatra’ journal of a popular newspaper were also twisted out of context by some publications,” says Abdulla Kutty. What Abdulla Kutty wrote about was his personal experience of visiting a renowned nadi astrologer at Vaitheeswaran Koil. He explained that he had gone to Vaitheeswaran Koil not as a believer but as a tourist and a seeker of truth. This was similar to the publication of an article by P Govinda Pillai recounting his visit to Mata Amritanandamayi and Sai Baba. Abdulla Kutty insists that these controversies arise precisely because the Party has yet to make it position clear in relation to faith and religion.

“I remember the recent controversies that arose in Kerala following the death of Mathai Chacko,” Abdulla Kutty recollects. “No person who takes pride in the communist identity of Mathai Chacko can condemn the stand taken by Com. Pinarayi Vijayan and the Party in this matter. At the same time, if it is true that Mathai Chacko had accepted last rites administered by a Christian priest, to see this as a serious moral lapse on his part and as a blur on his communist credentials, is what throws believers like me into a paroxysm of confusion. In the matter of religious faith, instead of the Party initiating debates that will be useful to all, what happened was that there were ugly controversies that benefited only the media. I remember the public meeting that was held at Iringannur in Kozhikode following the demise of Mathai Chacko and the ensuing controversy. Every one of the leaders who participated in the meeting repeatedly stated that Mathai Chacko was a true communist and that he had not accepted the last rites said to have been administered to him, nor had he followed any religious practices. Mathai Chacko did not go to the Church to get married or buried. He did not baptize his children. He did not accept last rites. These were the points emphasized by the various speakers in order to establish that he was an ideal communist. I sat with my head lowered as I was feeling guilty and conflict-ridden. If the mark of a true communist is rejection of religion, how can I, a man who observes religious practices at all important life-events such as birth, marriage and death, touch my heart and say, ‘I am a true communist’? There was considerable dispute about whether Mathai Chacko’s wedding was solemnized in the Church. My own nikah was conducted according to Muslim practice. It was K C S Koyama Thangal of the Kakkakulangara Juma Masjid in Valapattanam who officiated at my nikah. Afterwards we exchanged red garlands in accordance with the Party’s practice. I am ensuring that my son gets religious education. My uncle Moosan Musaliar comes to our house to teach him the Koran. My son has been circumcised as per Islamic practice. When I built a new house, the grihapravesam was conducted according to Muslim tradition. I am saying all this because I understand the helplessness of the average communist who does all these things in secret - and because I feel it is time for change. I think the Party leadership is still in a dilemma as to how to describe the relationship between the Communist Party and religion. Perhaps it is because of this that many people close to the Party say that Abdulla Kutty can never be a true communist leader because he practices religion.”

Amidst the journey of life we will have to tread many treacherous paths in order to identify Abdulla Kutty, MP. This boy, who had concentrated on his studies until he completed high school, became active in party politics as soon as he entered college. His mother wanted to make him a religious teacher as he showed interest in theological studies from his early childhood. However, the nickname palli avulla was abandoned by the locals following his conversion to atheism in later years. It was his attraction towards atheism that paved the way for his entry into Left politics. As he became the lead oarsman of the SFI in college, he came to be known within the party as the victorious and fotrunate comrade. He rose to fame with the overthrow of the formidable KSU fortress in Kannur SN College. Abdulla Kutty won every position that he contested on campus. In Kannur district which was the homeland of communism in Kerala, it had been Mullapally Ramachandran of the Congress who had represented the constituency in the Lok Sabha for decades. In the 1999 Lok Sabha election, the young Abdulla Kutty set out to contest against Mullapally. He defeated Mullapally by a margin of over 10,000 votes and when he took the train to Delhi it was a momentous occasion in the history of the Left Front in Kerala. To those who ridiculed this upstart who dared to challenge the stalwart Mullapally, Abdulla Kuuty’s reply was, “When the ballot boxes are opened, Abdulla Kutty will become Albuda Kutty (wonder boy).” That turned out to be true. By the time he repeated this victory in 2004, he had endeared himself to the people, and his popularity had become a boon to the Leftist politics of Kannur. However, while making these political gains, his mind (where atheistic thoughts had been entrenched years ago) began to be disturbed by religious inclinations, and traces of faith in god began to emerge. Thereafter, his future life was that of a communist who had faith in god. As a dedicated communist, the years he spent unable to express or exhibit his faith continue to plague his mind today.

Comrade Maimikka and funeral prayers

“In the year 2004, early on one Friday morning, my maternal grandmother, Kunjamina passed away. For children who grow up in traditional Muslim households in Kannur, their grandmother is usually closer to them than their own mother. Girls get married early and have several children before the age of 20. They lack the maturity required for bringing up children. It is the grandmothers who invariably look after and train the children. When my grandmother died I was in Ernakulam campaigning for Sebastian Paul. Before the juma prayers on Friday, the burial ceremony had to be completed. I knew it would not happen until my arrival. Only after I had reached home in the evening, the body was taken to the mosque. Many people were unhappy about this. When I accompanied the body to the mosque I felt very uncomfortable. I wanted to take part in the funeral prayers. Fearing that my being a communist, if I took part in the funeral prayers it would give rise to some controversy, I asked comrade Maimikka what I should do. Just as it is said that communists have only one comrade, namely Krishan Pillai, we of the Narath family had only one comrade and that was Maimikka alias Moideen. The funeral prayers are the last respects that one can pay to the mortal remains of a dear one. Maimikka, who was standing outside the mosque when I asked him this question, did not reply but turned his back. When everyone came out of the mosque after the prayers, only Maimikka and I were standing outside, leaning against the compound wall. I heard some people whisper, “Why did they keep the body waiting for this man who did not even bother to participate in the funeral prayers?” I pretended not to hear. After one year Comrade Maimikka’s mother passed away. When I saw Maimikka enter the mosque and participate in the funeral prayers, I felt ashamed of myself. I expressed my objections to Maimikka. His reply was “Abdulla Kutty, it is my mother who has died. I cannot avoid taking part in the prayers.”

“That was when I realized my mistake. I see this incident as a silent emotional moment that tortures many members of the minority like Maimikka and myself. When I went on the umra recently, I offered prayers for my grandmother and thus tried to pay off old outstanding debts.”

Religion and Communism after EMS

“EMS understood very early that as long as India remained secular, it would not be possible to perpetuate communist ideals and ideologies by taking a dogmatic anti-religious stance. We have many examples before us of the Indian state uniting the various religions and overcoming regional divisive forces.”

“Krishna Pillai and AKG saw the temple entry of scheduled castes as something to be fought for.”

“It was with the same ideals that the communists supported the social reform movements led by K Kelappan, Sahodaran Ayyappan and Sri Narayana Guru. The violent Muslim-led strikes that occurred in Malabar were partly inspired by Marxian ideals. It was due to these reasons that EMS opined that communists need not reject religion or abandon faith in god. It must be for the same reason that communists often say that Jesus Christ was the world’s first communist.”

“At the time of the Independence struggle when Mahatma Gandhi used the term ‘Ram Rajya’, he intended to attract a populace that was steeped in religious faith. In the matter of Khilafat also, it was the same principle that Gandhiji adopted.”

“After EMS, the Communist Party and religious faith have often come into conflict, causing much heartburn to communists who are believers. ‘You should reject religion altogether and stay committed to the Party.’ As long as the Party does not announce a clear-cut policy on this issue, this argument has no basis. Even if the Party does not oppose religious faith, many people are making speeches from public platforms and creating such an impression in the minds of the people. I think this is precisely one of the reasons why the communist party - which should awaken the dream of liberation in the minds of people everywhere - is in fact confined to only three states in India.”
“Has the Party not changed from time to time its attitude towards parliamentary democracy, private capital, and foreign investment? In the matter of religious faith also the Party should take the initiative to sort out the confusion among the leaders and the followers. All over the state there are several communists functioning as office bearers of temple committees. To some extent this can prevent the takeover of places of worship by fascists. But in the matter of faith alone, taking an ambiguous and non-committal stand, while secretly clinging on to one’s beliefs, creates more internal conflicts in the Indian situation. Following my umra, the baseless allegations that were leveled against me, prompted me to speak out openly about my beliefs. Otherwise I feel I will be untrue to myself. I am not saying this merely to ensure that my image as a true communist is not tarnished on account of my religious beliefs. As orthodox Muslims used to consider me merely as a Muslim follower in the past, I do not want to be known merely as a communist follower. I am still a committed communist- a communist who believes in god.”

We ended this conversation with many unasked questions remaining. One or two came to the surface of my mind and I could not restrain myself from asking:

Did you experience any neglect or discrimination within the Party because you were a Muslim? “Never! The party gave me all support as a member of a minority community. Doesn’t everyone know the exalted position that the party accorded to T K Hamsa, a Muslim?”

How did the party respond to your opinions on bandhs and hartals? “The party has censured me for speaking out against bandhs. Bandhs and hartals are invaluable modes of protest in a democratic setup. Using this weapon unnecessarily serves to undermine its value. I still hold this opinion today.”

(Translator’s note: This is meant to be a literal translation. I may, therefore, be pardoned for compromising on the English.)

Interview published in the Madhyamam on 27th September 2008
(Malayalam Version)

Mathrubhumi Yathra

The New Indian Express - 25 February 2008

Malayalam News, Jeddah, KSA - 29th May, Thursday 2008