While Delhi enjoyed a brief respite from the relentless heat in the form of a light drizzle, Faisal Khan sat in the living room of his apartment in Gaffar Manzil, right behind Jamia Millia University. I believe hate works similarly. It is not meant to last. Khan, with his ultra-Gandhia n values, his cheery demeanour, and his overwhelming belief in love as a means to end bigotry feels like a character from a Munna Bhai film.
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Khudai-Khidmatgar was basically a social movement that was initiated by Badshah Khan in Pakhtun dominated areas. The purpose of this movement was to bring reform in the Pakhtun society. Due to some unchangeable principles of Pushtunwali, the Pakhtun society was entangled in endless tribal feuds. The reason was obvious that the Pakhtuns were following the already made stereotypes, so in this struggle the Khudai-Khidmatgar tried there best to eliminate the concept of deep rooted stereotypes from the Pashtoon society on the bases of social-cultural reforms and educational network.
This would help them to put the Pashtoon society on the path of development. This movement was fundamentally based on two things, firstly, to serve the humanity by focusing on idioms like education for all, encouraging poetry and music and literature and to eradicate the vicious roots of violence among Pashtoons. As for as the connotation of Khudai- Khidmatgar is concerned, it mean servants of God. But as God needs no service and help, so by serving God mean to serve the humanity.
Similarly, the non violence become the base of the Khudai-Khidmatgar movement for a purpose that the Pashtoon society was already dominated by tribal feuds as discussed earlier. So to demolish this curse from the Pashtoon society and to unite them under the single platform.
The Khudai-Khidmatgar started the idea of non violence. This would basically help them to show a united front against the British imperial designs. With the passage of time this social movement was transformed into a political movement. This movement had and also has a deep influence on the Pashtoon society.
Neither the Government Organizations had any arrangement for the education. If any school was established in a village, the Mullaahs allowed non to go to schools. Therefore under the patronage of Haji Sahib Turangzai A.
The first school was opened by AGK in Utmanzai during and similar schools were opened in different villages. The ultimate objective of the movement was to prepare the people for a rebel against the British Government.
For the education and training of such individuals an Azad Islami High School was established in Emphasis was also given to the women education. Religious Reforms: The K. The movement is also against sectarianism. There are Shias, Sunnis, Fiquies and Wahabis etc, each claiming himself right and the other wrong.
They all believe in Allah yet declare each other Kaafir on the basis of minor issues. This depravity has in-fact been created by the self-seekers in the guise of religion. The movement also persuades the people to seek guidance from Shariat in their disputes. As they ban musical concerts extravagance in the marriage ceremonies. The K. Ks requested people in the name of religion and Pathan honor to shun this bad habit of squandering their wealth, quite often borrowed for each occasions.
The prohibit sqat money in cash and kind distributed at the same time of funeral. Nobody can deny the significance of charity. It is good if it is given not as a custom but solely in the name of Allah. Moreover the recipient must publically refuse it if he is sure the heir is below puberty, debtor or taken in on interest or any other unlawful way. Such a refusal would thus become a precedent for others to follow and the people would get rid of this vicious practice.
Moreover it stressed upon the use of country cotton presses and country spinning wheels. Moreover the movement attracted the illiterate and hard-headed Pakhtoons towards manual labor through examples from the lives of the Prophet, like Hazrat Idrees AS, who was a tailor by profession.
Then a lot of people decided to leave India for Afghanistan. When these migrants were leaving India via north-west frontier province they were welcomed warmly by the Khudai-Khidmatgars.
Khudai-Khidmatgars hired hotels in Kisa Khani bazar and other areas of Peshawar. Khudai-Khidmatgar played an important role in the independence of India from the British Raj. The Khudai-Khidmatgar movement played an important role in the civil disobedience movement launched by Congress during It faced a lot of brutalities by the British government. Their businesses and buildings were perished. The British government harassed them and their family members sexually, but they did not lose passions and did not adopt any violent way.
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Explained: 90 years on, remembering Peshawar’s Qissa Khwani Bazaar massacre
The Khudai Khidmatgars, or the Servants of God, were organized to reform Pashtun society through modern means: education, the emancipation of women and the reinterpretation of traditions, especially of normative violence. Almost every household in the Province had a member enlisted in the grassroots Khudai Khidmatgar army, and yet this remarkable phenomenon remains unrecognized in global narratives of nonviolent resistance. The idea of Pashtun nonviolence was so contrary to long-standing tropes classifying them as an intrinsically violent and martial race—with the additional tropology of Islam as an intrinsically violent religion—that it silenced this unique expression through the dominant representational framework which categorized them as such. I also contest the hitherto scant scholarly literature explaining Khudai Khidmatgar nonviolence as an exception of the Pashtun habitus, one that is credited to the exemplary character of Abdul Ghaffar Khan alone. Instead, by reading their vernacular literature I argue that the Khudai Khidmatgars were positing a new kind of political altogether by interpreting nonviolence through local registers: the indigenous codes of Pashtunwali, including local forms of radical democracy, the discourse of a liberatory Islam—especially calling upon its poetic metaphors of ecstatic enlightenment—and an anarchic nonstate imaginary.
The real-world Khan
Also called Surkh Posh or "Red Shirts", this was originally a social reform organisation focusing on education and the elimination of blood feuds; it was known as the Anjuman-e-Islah-e Afaghina society for reformation of Afghans. It gradually became more political as its members were being targeted by the British Raj. By its leadership was exiled from the province and large numbers were arrested. Seeking allies, leaders approached the All-India Muslim League and Indian National Congress ; after being rebuffed by the former in , the movement formally joined the Congress Party. Due to pressure across India, the British government finally released Bacha Khan and lifted restrictions on the movement. As part of the Government of India Act , a limited male franchise was for the first time introduced in the North-West Frontier Province.
We are an educational organization dedicated to developing and sharing knowledge related to nonviolent civil resistance movements for human rights, freedom, and justice around the world. Ghaffar Khan and the Khudai Khidmatgar movement inspired thousands of Pashtuns also called Pathans , who were known as fierce warriors, and others to lay down their arms and use civil resistance to challenge British rule. I promise to forgive those who oppress me or treat me with cruelty. Initially they set to work organizing village projects and opening schools, but soon they became part of the broader Indian Independence movement, accepting without retaliation some of the most fierce British repression—mass firings on unarmed crowds, torture, personal humiliation, setting homes and fields on fire, and even the destruction of entire villages.
The Khudai Khidmatgar was a non-violent movement against British occupation of the Indian subcontinent. In August , the Khudai Khidmatgar aligned themselves with the Congress party, forcing the British to reduce the violence they were perpetrated on the movement. The Khudai Khidmatgar opposed Partition, a stance that many interpreted as the movement not being in favour of the creation of the independent nation of Pakistan. Post , the Khudai Khidmatgar slowly found their political influence decreasing to such an extent that the movement and the massacre 90 years ago in the Qissa Khwani Bazaar has been wiped out from collective memory. Sources: Indian Express.