The Belcha: Allama Mashriqis

Powerful Symbol for the Khaksar Tehrik

On Allama Mashriqis 53rd death anniversary
By Nasim Yousaf
We have SPADE as our symbolSpade is another sign of humility and our carrying it on our shoulders shows
that we are out to proclaim to the world THE DIGNITY OF LABOUR. Spade levels up the ground. We are here
TO LEVEL UP ALL SOCIETY! A rich man with a spade considers that he has come down a bit to meet his poor
brother. A poor man with a spade thinks that he has got a powerful weapon to strengthen him. Spade in this
movement has worked wonders indeed! [translated from Urdu]
Allama Mashriqi, All Faiths Conference, 1938
Allama Mashriqi was born on August 25, 1888. Mashriqi was a revolutionary, reformer, and humanitarian,
who founded the Khaksar Tehrik (Movement) to bring freedom to the Indian subcontinent (now comprised of
Bangladesh, India, and Pakistan). When Mashriqi became sick
near the end of his life, President Ayub Khan visited him in the
hospital and offered him medical treatment in Switzerland at the
Governments expense (Mashriqi did not accept the offer, as it
was against his principles to use public funds for personal
treatment). Mashriqi died in Mayo hospital in Lahore on August
27, 1963. His funeral procession was approximately 1.6
kilometers long and included over 100,000 people, one of the
largest funeral processions in South Asian history. This article is
written in honor of his 53rd death anniversary and focuses on his
choice of a belcha as the iconic symbol for his Khaksar Tehrik.
Mashriqi chose the belcha (a spade or shovel) as the symbol of
the Khaksar Tehrik. This tool became such an integral part of
the Khaksar Tehriks image in British India (now Bangladesh,
India, and Pakistan), that the movement was often referred to as
the Spade Movement or Army of Spades. Why did a man of
Mashriqis stature choose such an unconventional tool to
represent his party? As it turns out, Mashriqis choice of a spade
was well thought out and highly symbolic.
For Mashriqi, the belcha was the perfect symbol for his party
for multiple reasons, as expressed in his book Ishaarat and a
piece published in Al-Islah (on July 26, 1935) entitled Qual-eFaisal (No. 11). First, the belcha was a laborers tool and had
been used for centuries around the world. The selection of a
working mans tool as the Tehriks symbol not only reflected
Mashriqis belief in the importance of the labor class, but also
his sense of humility and simplicity. By requiring all Khaksars to carry the belcha as part of their uniform,
Mashriqi hoped to impart these values in the Khaksars and unite them. Mashriqi believed that when all
members of the movement stood together with a belcha in hand whether rich or poor or Christian, Hindu,
Muslim, Jewish or Sikh the differences between them would be shattered and they would grow stronger as
one people and one nation. The belcha also had a special religious significance for Muslims. The Prophet

Mohammad (PBUH) had used the tool in trying situations (for example, the Battle of Trench). Taking
inspiration from the Prophet, Mashriqi used the belcha as a symbol for awakening the nation from its slumber to
rise up against British rule.
Along with its religious and philosophical symbolism, the belcha also represented the construction of the
countrys infrastructure, thereby uplifting the
nation.
The belcha further signified
the
challenging nature of this monumental task and the
hard work that would be required to bring freedom
to the subcontinent. The belcha appealed to the
masses; it was a powerful visual reminder that this
was a movement for everyone, not just the socalled elite.
Finally, the belcha served a very practical purpose
for the Khaksars. As soldiers in a private army, the
belcha was the ultimate multi-function tool for the
Khaksars. It could be used for defense, digging a
trench, as a container to drink water, a pot to cook
on, a plate to eat on, a walking stick, etc. And
unlike guns or other weapons wielded by a
traditional army, the belcha could not be banned,
yet it could still be used to teach soldiers basic
principles around discipline and defense.
Thus, the belcha was a most befitting selection for
Mashriqi and his Khaksar Tehrik. It was the perfect reflection of the movements commitment to humility,
service, simplicity, unity, and uplift of the masses. Indeed, it was the ideal symbol for an organization that
ultimately mobilized millions to bring freedom to India. In Mashriqis words, Spade in this movement has
worked wonders indeed!
May God rest Mashriqis soul in eternal peace.
For more information on Allama Mashriqi, visit the following page on Facebook:
https://www.facebook.com/AllamaMashriqi.1
***
Special Note: Some writers have falsely claimed (for vested reasons) that Mashriqi adopted the belcha as his
partys symbol because he was influenced by Adolf Hitler and his Labor Corps (Reichsarbeitsdienst). Nothing
could be further from the truth. Mashriqi saw the importance of the belcha even while he was a student in
England at Cambridge University (1907-1912) and had the symbol in mind for his Tehrik in the 1920s (he
wrote about this in Isharat, see Chapters 16 and 17). Hitler did not start his Labor Corps until 1934. More
importantly, Mashriqi and Hitlers philosophies were polar opposites. Mashriqi, a humanitarian, believed in
the unity of the human race, regardless of religion, class, color or creed (anyone - whether Muslim, Hindu,
Jewish, Sikh, Christian or any other faith - could join Mashriqis Khaksar Tehrik). There are also many
examples of the Khaksars providing assistance to both Muslims and non-Muslims, including the Khaksars
saving lives during the Bengal Famine of 1943 and the Muslim-Hindu-Sikh riots (at the time of partition). And
while the Khaksars used military-style activities as a last resort to liberate the country from foreign rule, they
never believed in the destruction or massacre of people.

Nasim Yousaf, an author and historian, has written 15 books and digitized several files of rare documents
related to the Indian sub-continents history. He has been featured in various American publications (including
Marquis Who's Who in the World) and his books are available in top research and academic libraries around
the world.
Nasim Yousaf 2016