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Abstract

Anjuman Khuddam-i-Kaaba or Society of the Servants of Kaaba

was established in May 1913 in colonial India. Colonial India

witnessed mushroom growth in social socities or organizations but

formed on communal basis since almost every society owed its

members and resources to a particular community. The genesis and

growth of a large number of such anjumans were due to peculiar

socio-structure of Indian society, to use the words of Karl Marx.

Moreover, under the umbrella of British government, the Christian

missionaries had introduced model of social work and they were

reaping its results too. Individuals from various religious

communities were converted to Christianity. As a response, the

Indians established anjumans to work for the betterment of religious

communities of their affiliation. A pan Islamic element is also

important with re lation to the establishment o f Anjuman

Khuddam-i-Kaaba. The contemporary declining conditions of

Muslims and their subjugation by colonial powers encouraged their

solidarity on the basis of ummah as increasingly relevant to take

refuge in. The establishment of Anjuman Khudam-i-Kaaba was but

once such expression of assertion of Muslim identity by bringing

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sanctity of the sacred places of Islam in political perspective. It

envisioned massive projects for the welfare of Muslim community of

India including making its own shi--making company to work for

pilgrims of Hajj besides its main function of the protection of holy

places of Islam in Makkah and Madina from any impending

aggression. The British government in India viewed this anjuman as a

corollary of the onging Indian political movement and perceived it as

a threat to the law and order in their Indian Empire. It was,

moreover, taken as a grave threat to the Muslim and non-Muslim

unity and cordial relations between religious communities. Since the

anjuman had outlined making a volunteer force of Shaidaian-i-Kaaba

(votaries of the Kaaba), the government viewd it as a tool of

politico-criminal propaganda in the hands of workers of anjuman.

The present paper is an endeavor to investigate Anjuman

Khuddam-i-Kaaba with relation to its contribution in constructing

Muslim identity in colonial north India. It will also explain the way

this anjuman contributed in preparing ground for ensuing

pan-Islamic Khilafat movement in India because it was the platform

of this organization that provided the prominent leadership to

Khilafat movement.

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-Eg;Ð@*gõ~¤/�ZcåÅXñÑ**·ZäôÄ~ZC**x¯c*ZzgÆZi+ñÆ�ÛZøZ�xŠbX The Comrade �gZ¶g

IOR/L/P&S/20/242,1 6XAppendix A ZsÔ 7X

ZsX 8XZsX 9X

The Comrade, May 31, 1913. 01X

37 __________________ âW!*Šc*CÑàyz*y~›Ù|#ÅycZ³7å ENZÄ~»™ŠZg

11- He was the British Prime Minister Herbert H. Asquith (1852-1928)

The Comrade, June 7, 1913. 21XZR»àˆß°Ÿ»Zq-�gZzgZë%œ/ìXt�g~ZzgZÌZk 31X

aìāz;V|]pZz¥Z−+ò²ÅŠgÇ{ìX²kÆñµ6,ßvZ&+c*Æîwz²nÐŒV�tŠg�tí÷X

Quoted in IOR/L/P&S/20/242,4 41XThe Zamindar, July 9, 1913. 51X

16- M. Naeem Qureshi, Pan Islam in British India: The Politics of

Khilafat Movement (1918-1924), (Karachi: Oxford University Press,

2009), p. 41.

17- IOR/L/P&S/20/242,1

Ô)ZsxW!*Š:ZhZY"5Ò5»4n.ç FEGGIEEÔ4002Y(Ôm063X à]ZDw ´)ZDwÔLLŠg-iÓÜÄóóÔ 81X

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