The Khaksar movement (Urdu: تحریکِ خاکسار) was a social movement based in Lahore, British India, established by Allama Mashriqi in 1931 to free India from the rule of the British Empire and establish a Hindu-Muslim government in India[1] The word "Khaksar" is derived from the Persian language, Khak means dust, and Sar means life, roughly translated as "a humble person."
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The Khaksar movement began at a time when the Indian economy was experiencing the effects of The Great Depression. This placed an unprecedented amount of stress on all classes of Indian society. After the disastrous proceedings of the second Round Table Conference On March 5, 1931 Mahatma Gandhi's Civil Disobedience movement was halted with the signing of the Gandhi–Irwin Pact. On July 8, 1931 Allama Mashriqi, a Muslim intellectual, made a full analysis of his principles for self-reform and self-conduct that he had laid out in his 1924 treatise entitled Tazkira and reincorporated them into his second treatise Isharat in August 1931. Both of these documents serve as the foundation for Khaksar movement. Mashriqi began recruiting followers to his cause in his village of Ichhra near Lahore, British India. An initial report citied that the movement began with 90 followers. The movement quickly expanded, adding 300 young members within a few short weeks.[3] Over the next six years Allama Mashriqi developed his ideology which he delivered in a series of speeches at Khaksar camps.
In 1931, Allama Mashriqi stated that the Khaksar movement had three distinct objectives; "to emphasize the idea of superiority of God, unity of the nation and service to mankind"[4] In addition Mashriqi outlined twenty-four principles on November 29, 1936 in an address to a Khaksar camp at Sialkot.[5] This initial speech and subsequent set of principles encouraged members of the movement to serve the people regardless of their social caste or religion; and Khaksars were expected to convince others to join the movement through "love and affection".[6]
On March 14, 1937 Allama Mashriqi again addressed a camp of Khaksars at Lahore to deliver the fourteen points that became the foundation of the movement.[7] These points solidified the notion that the movement was both dictatorial and militaristic. At this point the goals of the Khaksar movement were to establish rule in India, and then perhaps over the entire world. However the success of Muslim rule in India necessitated certain conditions, such as: "(a) "regard for the religious and social sentiments of the various communities that live in this county: (b) maintenance of their particular culture and customs, and (c) general tolerance".[8]
Al-Islah (Khaksar Tehrik weekly) was the weekly newspaper of the Khaksar Tehrik. It was started in 1934 by the founder of the Khaksar Tehrik, Allama Mashriqi.[9]
Allama Mashriqi’s grandson, Nasim Yousaf, has completed a massive undertaking to compile historic copies of the Khaksar Tehrik’s weekly newspaper, “Al-Islah,” into a digital format. Prior to this effort, “Al-Islah” had not seen the light of day since 1947 for political reasons. This publication is extremely important in understanding not only the history of the freedom movement of the Indian sub-continent, but also the true driving force behind the British transfer of power in 1947. By painstakingly compiling a digital version of the newspaper, Mr. Yousaf has taken an important step towards making the publication accessible to a wide audience.
“Al-Islah” was originally founded in 1934 by Allama Mashriqi (founder of the Khaksar Tehrik) and launched from Lahore. It quickly established a large following, including subscribers in British India, England, Bahrain, Egypt, Nigeria, South Africa, and Saudi Arabia. “Al-Islah” played a key role in spreading Allama Mashriqi and the Khaksar Tehrik’s ideology and helped Mashriqi raise a well-disciplined private army of 5 million. In addition, “Al-Islah” inspired other Muslim as well as non-Muslim organizations to follow the Khaksar Tehrik and form similar organizations. The newspaper is essential to a complete understanding of the freedom movement because it describes the critical role played by the Khaksar Movement in bringing independence to the nation; without access to this publication, there would remain a large gap in the knowledge of the freedom movement. Thus, the digital compilation of “Al-Islah” is indeed momentous, as it will enable professors, students, researchers, historians and others to further study Allama Mashriqi’s role in the struggle for the freedom of British India and emergence of Pakistan and India as two separate countries.
In addition to compiling “Al-Islah,” scholar and historian Mr. Yousaf has so far written nine books (five primarily focusing on Allama Mashriqi and the Khaksar Tehrik and four on import and export of consumer products such as rugs, apparel, and textiles). He has presented papers at U.S. scholarly conferences and written many articles and books. In 2007, he presented at the New York Conference on Asian Studies on the military-style activities of the uniformed Khaksars; this is believed to be the first time anyone had presented a paper and slide show on the Khaksar Tehrik to an academic audience in the USA. Mr. Yousaf has also contributed articles to the “Harvard Asia Quarterly” and the “World History Encyclopedia (USA).” His forthcoming book entitled “Mahatma Gandhi & My Grandfather, Allama Mashriqi” uncovers many hidden realities behind the freedom of British India.[10]
The membership of the Khaksar Tehreek was over 4 million. In 1942, The Eastern Times reported:
“He [Mashraqi] asserted that 40 lakh [four million] persons had joined his movement and they carried the red badge on their shoulders.”.[11]
The veteran journalist Syed Shabbir Hussain wrote in his book titledKashmir Aur Allama Mashriqi:
“In the span of 17 years, four million people were actively participating in the movement”.[12]
On 4 October 1939 after the commencement of the Second World War, Mashriqui, who was then in Lucknow jail, offered to increase the size of the organization to help with the war effort. He offered a force of 30,000 well drilled soldiers for the internal defense of India, 10,000 for the police, and 10,000 to provide help for Turkey or to fight on European soil. His offer was not accepted.
Mashraqi was released from Vellore Jail on January 19, 1942, but his movements were restricted to Madras Presidency.[13] He remained interned until December 28, 1942.[14] Mashraqi arrived in New Delhi on January 2, 1942.[15]
Allama Mashriqi disbanded the Khaksar Tehrik on July 4, 1947. He was referred as one of the two legends of Pakistan.[16]
Khaksar Tehrik was revived after the death of Allama Mashriqi. It operates in different parts of Pakistan.
After the creation of Pakistan, Allama Mashriqi founded the Islam League. This organization was started in October 1947.[17]
The symbols of the Khaksar movement; The Belcha, the Uniform, and the Flag served to remove the barrier between the rich and the poor create a sense of equality among all members of the Khaksars regardless of their economic or social background.
The Khaksars all carried a Belcha (spade) as a sign of unity and strength and in imitation of the Prophet Muhammad.[18] In addition the spade represents humility, in the same way that a spade is used to level the ground, the Khaksars used it as a symbol of the "leveling" of society.
The flag of the Khaksars is a modified Muslim symbol; a crescent moon and star on a red background.[19]
All members, regardless of rank, wore the same uniform; a Khaki shirt with Khaki pyjama secured with a belt with military boots. As previously stated Khaksars carried a Belcha over their left shoulder. In addition a red-badge (Akhuwat) was worn on the right arm as a symbol of brotherhood. Khaki was chosen because it was "simple and unpresuming" and "cheap and available for all"; although it should be noted that uniforms were paid for by the Khaksar organization. On their heads Khaksars wore the white handkerchief of the Arabs and Hajis, consisting of a white cloth the length and width of one and one-half yards which was secured around the head with a cotton string.[20]