This 21-minute workout which brings together exercises from aerobics, simple exercises, yoga, meditation, acupressure, breathing exercises, and face massage began as a local initiative in the Malappuram district and was designed by P Salahudheen, a former CISF officer in 2012.
Published Jan 29, 2025 | 12:00 PM ⚊ Updated Jan 29, 2025 | 12:00 PM
A MEC 7 session in progress. (Supplied)
- MEC 7, a 21-minute workout began as a local initiative in Malappuram district.
- MEC 7 boasts over 1,000 centres across Kerala and the Gulf countries, which is open to everyone.
- Recently, the Grand Mufti of India criticised that it was against Islamic laws due to intermixing of men and women.
- The remark was followed by voices supporting and opposing the programme.
In vibrant Kerala, a simple exercise routine called MEC 7 (Multi Exercise Combination), has sparked a social and political firestorm.
This 21-minute workout which brings together exercises from aerobics, simple exercises, yoga, meditation, acupressure, breathing exercises, and face massage began as a local initiative in Malappuram district and was designed by P Salahudheen, a former CISF officer in 2012.
Soon, it ballooned into a statewide phenomenon, attracting thousands of participants. However, its meteoric rise has also ignited a heated debate about gender roles, religious freedom, and the very nature of community in contemporary Kerala.
What began as a modest fitness routine at a village ground in Thurakkal, near Kondotty in the Malappuram district, has transformed into a movement, especially in the Malabar region.
Abdullah, a 60-year-old man from Peruvallur told South First that the programme’s simplicity and effectiveness are undeniable.
“MEC 7’s exercises are designed to be low-impact and suitable for all ages and fitness levels. Performed in groups at open spaces, it fosters a sense of community and camaraderie,” he said.
MEC 7.
MEC 7 comprises 21 exercises, each lasting just one minute, designed to be effortless yet effective.
Over the course of 21 minutes, participants perform an impressive 1,750 body movements, making it a holistic workout suitable for people of all ages and fitness levels.
Its accessibility and emphasis on group participation have turned it into more than just an exercise regimen — it’s a community phenomenon.
Today, MEC 7 boasts over 1,000 centres across Kerala and the Gulf countries, including major hubs like Jeddah, Dubai, and Sharjah.
Interestingly, dozens of these centres are run exclusively by women, breaking barriers and challenging societal norms.
“There’s no membership or fee, just participation. Anyone can join, and people are embracing it for the health benefits,” say the organisers.
They emphasise that MEC 7 is open to everyone, regardless of religion, gender, or age, “Our conversations revolve solely around health, never politics or religion.”
Although MEC 7 quietly flourished for a decade within a single group in Kondotty, its popularity skyrocketed after the Covid-19 lockdown.
With people becoming increasingly health-conscious and seeking safe, community-based activities, the unique features of MEC 7 struck a chord. The Malabar region, particularly Malappuram, now has nearly a thousand active units, with new groups sprouting weekly.
An aerial view of a MEC 7 session
The initiative’s growth is bolstered by local coordinators and WhatsApp groups that keep participants connected. Regular inaugurations of new units, often graced by prominent personalities, add to its appeal.
One of MEC 7’s standout achievements is its ability to foster inclusivity. Despite misconceptions that it caters exclusively to Muslims, people from all walks of life actively participate. The rising involvement of women, particularly from the Muslim community, has drawn attention — and in some cases, criticism — from conservative religious leaders.
“The participation of Muslim women has raised eyebrows, as it challenges traditional customs and practices,” admitted an organiser.
Yet, this resistance has not deterred the movement’s momentum. For many women, MEC 7 offers not just a path to better health but also a sense of empowerment and social connection.
“What sets MEC 7 apart is its emphasis on togetherness. Unlike other fitness routines that might feel isolating or intimidating, this programme thrives on the energy of the group. Participants often describe the sessions as therapeutic, not just for the body but for the mind as well,” said Abdullah.
MEC 7’s journey hasn’t been without controversy. The initiative, which has garnered significant attention across various segments of society, is now facing backlash, particularly from Muslim leaders, who have raised concerns over its implications on Islamic values.
The latest critic of the MEC 7 program is Kanthapuram AP Aboobacker Musliar — officially Sheikh Abubakr Ahmad — a prominent Sunni leader and India’s Grand Mufti.
Musliar, known for his influential role in religious affairs, expressed strong disapproval of the mingling of men and women during MEC 7 sessions, deeming it a violation of Islamic principles.
He stated, “We are often labelled outdated clerics with little understanding of the world. But the truth is, men and women are mixing and exposing their bodies during exercise, which goes against the laws of Islam.”
Woman performing exercise at a MEC 7 session.
In a bid to clarify his stance, Musliyar further explained that his criticism was specifically aimed at Muslims, and not the wider public.
“I was referring to the followers of Islam. My comments were not mere opinion but reflect the ruling of the 40-member Samastha Kerala Jamiyyathul Ulama,” he added.
Interestingly, no Islamic scholar in Kerala publicly opposed his views on the matter.
Musliar’s views were echoed by veteran CPI(M) leader and former minister TK Hamza, who also voiced concerns about the workout’s social impact.
“It is better to maintain a distance and control in order to preserve our cultural values. Ignoring the differences between men and women will have negative consequences for our culture,” Hamza remarked.
The controversy surrounding MEC 7 intensified after accusations from both CPI(M) and Sunni leaders, alleging that the initiative was being backed by Jamaat-e-Islami and the controversial Popular Front of India (PFI).
This led to warnings from Samastha leaders, urging Sunni followers to steer clear of the workout regimen, as they feared the influence of Jamaat-e-Islami.
The Hindu Aikya Vedi, a right-wing Hindu organisation, also raised similar concerns, further stoking the debate. There were also reports that the police’s special branch initiated an investigation into the group’s activities.
Adding to the growing tension, Sunni leaders, including Muhammdali Kinalur, district secretary of the Sunni Yuvajana Sangham (SYS), have voiced their doubts over MEC 7’s true intentions.
Kinalur questioned the purpose of the exercise, suggesting that it may be masking a deeper, more dubious agenda. “What initially appeared as a harmless physical activity now seems suspicious,” he said.
Interestingly, it was CPI(M) Kozhikode District Secretary P Mohanan who became one of the first staunch critics of MEC 7.
During a public meeting in Taliparamba, he accused Jamaat-e-Islami of organising the exercise sessions with the support of PFI workers.
An instructor during a MEC 7 session.
He warned that the exercise might be a cover for the “extremist intervention” of these organisations.
The following days also saw some Muslim leaders raising apprehensions about MEC 7, claiming it could undermine Islamic modesty by encouraging women to participate in WhatsApp groups, potentially drawing them out of their homes.
Concerns were also raised about the program’s potential to be used by certain groups to undermine Sunni ideals and values.
While MEC 7 continues to gain popularity among many in Malabar, the controversy surrounding its perceived links to religious and political groups, as well as concerns over its cultural and religious implications, is far from over.
The ongoing controversy surrounding the MEC 7 programme has become a battleground for discussions on gender equity and women’s empowerment, with key figures from the religious and political spheres weighing in.
The dispute ignited when Kanthapuram Musliyar argued that the intermingling of genders during exercises, and the exposure of their bodies, contradict Islamic principles.
His remarks prompted swift reactions from CPI(M) leaders, who took issue with what they described as an outdated view of gender roles.
CPI(M) State Secretary MV Govindan slammed Musliyar’s position as “archaic,” asserting that such attitudes would soon need to be discarded in favour of progress.
He argued that a modern, inclusive approach to gender equality is essential for moving forward.
Similarly, Minister for Higher Education R Bindu condemned the statement as “regressive” and “gender-biased,” emphasising that such views belong to a bygone era and have no place in today’s world.
In response, Musliyar took a firm stand, addressing his followers at a spiritual conclave in Alappuzha. He contended that religious scholars, not politicians, should speak on matters related to faith and Islamic practices, including how men and women should interact.
“Religious scholars have the right to speak about Islamic rites. Let them do their job. Others don’t have to intervene,” he said, defending his position as a matter of religious principle rather than gender bias.
Musliyar’s comments escalated the debate when he questioned Govindan’s commitment to gender equality, pointing out that all 18 area secretaries chosen by the CPI(M) in the Kannur district were men.
“How many women did your so-called progressive party choose for leadership roles?” he asked, accusing the CPI(M) of hypocrisy in its claims of advocating for gender inclusivity.
People doing exercises during a MEC 7 session.
However, not all CPI(M) leaders held the same view. Mohanan publicly withdrew his earlier criticism of MEC 7.
Initially, Mohanan had suggested that the program could be a front for communal forces such as Jamaat-e-Islami and SDPI, but he later clarified that he was only urging caution about such groups infiltrating public initiatives.
Recognising the health benefits of the exercise program, he acknowledged that MEC 7 was focused on combating lifestyle diseases and should not be opposed.
Support for MEC 7 also came from other political figures.
MP VK Sreekandan endorsed the initiative, calling it a valuable tool for preventing drug abuse and promoting fitness, free from caste, religious, or political barriers.
He emphasised that the exercise regime was simple, inclusive, and beneficial to everyone, regardless of background.
An editorial in the CPI(M) mouthpiece further reinforced support for MEC 7, urging people to avoid mixing religion with public health initiatives.
It criticised those who attempted to label the programme as a cover for terrorist activity, particularly by BJP and Sangh Parivar groups. The editorial emphasised that MEC 7 was a collective exercise programme without any political or religious agenda, aimed solely at improving public health.
The editorial concluded by urging support for such initiatives, which are organised voluntarily and without fees, underscoring that they should be encouraged as part of a broader effort to promote health and unity in society.
MEC 7, from its humble beginnings in a village ground, has blossomed into a movement that transcends health and fitness, sparking conversations about gender, religion, and the future of Kerala’s social fabric.
As it faces scrutiny and controversy, MEC 7’s true victory may lie in its ability to challenge traditional norms and offer a platform for empowerment and unity.
(Edited by Muhammed Fazil.)
