Contribution of Muslims for the Indian freedom struggle

A significant aspect of the Silk Letter Movement was its attempt to gain the support of Afghanistan, which shared a long border with British India. Maulana Ubaidullah Sindhi was sent to Kabul to persuade the Afghan government to join the cause. He aimed to secure a promise from the Emir of Afghanistan to provide military assistance and refuge to Indian revolutionaries

India, known as a secular nation, stands as a remarkable example where people of diverse religious backgrounds such as Hindus, Muslims, Sikhs, Christians, and many refugees who have sought shelter in India, coexist harmoniously. In Hindustan, everyone is treated with equal respect, ensuring that no one is discriminated against based on their religion. This spirit of equality and shared respect is intrinsic to the identity of India, a country where the name ‘Hindustan’ itself signifies a land of inclusivity. The chronicles of Indian history are replete with tales of valor and resistance against colonial oppression.

While many are familiar with the exploits of Martyr Maveeran Alagumuthu Kone, an Indian polygar who revolted against British presence in the mid-18th century, and Martyr Mangal Pandey, a key figure in the events leading up to the Indian rebellion of 1857, fewer are aware of the significant but lesser-known Fakir-Sannyasi Rebellion. This rebellion was a joint effort by Muslim and Hindu ascetics who united against the British colonial power to prevent the imposition of religious taxes on the locals. Spanning from 1764 to 1850, this uprising even extended to the southern reaches of India, including the Madras (now Chennai) presidency.

Another significant yet underappreciated movement was the ‘Samratut Tarbiyat’, which aimed to prepare for an armed insurrection against the British. This movement highlighted the continued resistance against colonial rule across different regions of India. Tehreek-e-Reshmi Rumal, also known as the Silk Letter Movement, was a significant but often overlooked revolutionary effort during the Indian struggle for independence from British rule. Originating in the early 20th century, this movement aimed to expel British colonial forces from India through coordinated efforts with external allies, particularly the Ottoman Empire, Germany, and Afghanistan. The movement derived its name from the use of silk cloth for writing letters, a tactic employed to evade British interception and scrutiny.

The vement’s roots can be traced back to the anti-British sentiments brewing among Indian Muslims and the broader populace due to oppressive colonial policies, economic exploitation, and cultural encroachments. A pivotal figure in this movement was Maulana Mahmood Hasan, a revered Islamic scholar and a rominent leader of the Darul Uloom Deoband, an influential Islamic seminary in India. Alongside him were other notable leaders like Maulana Ubaidullah Sindhi and Maulana Barkatullah, who played crucial roles in mobilizing support and forging international alliances. The movement was heavily influenced by the global political climate of the time, particularly World War I, which saw the Ottoman Empire, a significant Muslim power, opposing the Allies, including Britain. Indian revolutionaries saw an opportunity to leverage this geopolitical conflict to their advantage. They sought to enlist the support of the Ottoman Empire and Germany to launch a coordinated attack against British forces in India. In this context, Maulana Mahmood Hasan and his associates initiated a series of clandestine correspondences, outlining their plans and seeking assistance. These correspondences, written on silk cloth to avoid detection by British authorities, contained detailed strategies for a pan-Indian revolt.

The plan involved inciting uprisings within India and securing military aid from external allies. The movement envisaged a two-pronged attack: internal rebellions by Indian revolutionaries and external invasions by allied forces. A significant aspect of the Silk Letter Movement was its attempt to gain the support of Afghanistan, which shared a long border with British India. Maulana Ubaidullah Sindhi was sent to Kabul to persuade the Afghan government to join the cause. He aimed to secure a promise from the Emir of Afghanistan to provide military assistance and refuge to Indian revolutionaries. Concurrently, Maulana Barkatullah, based in Berlin, was working to secure German support for the movement. Despite their meticulous planning and strategic alliances, the movement faced numerous challenges. British intelligence, known for its extensive spy network, eventually intercepted the silk letters. The discovery of these letters led to a crackdown on the movement’s leaders and supporters. In 1916, Maulana Mahmood Hasan and his close associates were arrested and exiled to the island of Malta, where they were imprisoned for several years. This blow significantly weakened the movement, but it did not entirely extinguish the revolutionary fervor it had ignited.

The Silk Letter Movement had several profound implications for the Indian independence struggle. Firstly, it highlighted the widespread discontent and resistance against British rule among Indian Muslims, countering the colonial narrative that painted Muslims as passive or loyal subjects. The movement also demonstrated the potential for international alliances in anti-colonial struggles, as Indian revolutionaries actively sought and engaged with foreign powers to bolster their cause. This international dimension was a precursor to later efforts by Indian leaders to garner global support for their independence movement. Furthermore, the Silk Letter Movement underscored the significant role played by Islamic scholars and religious leaders in the Indian freedom struggle.

These figures, often underestimated by British authorities, proved to be influential mobilizers and strategists. Their involvement challenged the colonial portrayal of the independence movement as a secular or solely Hindu initiative, illustrating the diverse and multi-faceted nature of the struggle. Maulana Ubaidullah Sindhi, a prominent figure in this movement, and his associates used to send clandestine letters and instructions to their followers written on silk cloth, hence the name ‘Silk Cloth Movement’. Nomani, the general secretary of the All India Muslim Majlis Mushawarat, an umbrella group of prominent Muslim organizations, emphasizes the significance of these contributions which have largely remained unrecognized in mainstream narratives of India’s struggle for independence. These instances of resistance reflect the collaborative spirit across various communities in India. They highlight how individuals from different religious and social backgrounds united against a common oppressor, contributing to the rich tapestry of India’s freedom movement. Despite the diversity, these movements nderscore a shared goal: the liberation of India from colonial rule. In contemporary India, the values of secularism and equal respect for all religions continue to form the bedrock of its democratic ethos. The country’s commitment to these principles is not merely a constitutional mandate but a reflection of its historical legacy of unity and diversity.

(The author is a social reformer and the founder of the international NGO Bongo Bhashi Mahasabha Foundation.)