Gandhi and Islam: Reverence, Inclusion, and the Khilafat Movement

Mahatma Gandhi’s relationship with Islam stands as one of the most fascinating aspects of his spiritual and political life. Beyond political strategy, Gandhi developed a profound appreciation for Islamic teachings, incorporated Muslim prayers into his ashram’s daily worship, and led one of India’s most significant movements for Hindu-Muslim solidarity. His engagement with Islam was both deeply personal and politically consequential, shaping the trajectory of India’s independence struggle.

Inclusive worship in the ashram
A defense of pluralistic reverence
The principle of equal reverence
The Khilafat Movement and political solidarity
Merging movements for independence
Legacy and limitations
Gandhi’s views on Islamic teachings
The Prophet’s example
Monotheism and universal ethics

Inclusive worship in the ashram

Gandhi’s ashrams were not spaces of narrow religious practice. From the Sabarmati Ashram’s earliest days, the prayer gatherings included sacred texts from multiple traditions. The ashram’s hymnal, called Bhajanavali, contained devotional songs from Muslim Sufis and fakirs, verses from Guru Nanak’s teachings, and Christian hymns alongside Hindu scriptures. Every religion found a natural setting within these prayer sessions.

The daily prayers at the ashram included the Islamic confession of faith-the Kalimah-and recitations from the Quran, including Surah Al-Fateha, the opening chapter considered essential in Muslim devotion. Gandhi’s prayer meetings typically featured an extract from Buddhist scriptures, recitations from Hindu writings, readings from the Quran, and Zoroastrian quotations, followed by the joyous recital of the name of Ram.

This practice drew sharp criticism from some Hindus. Gandhi received letters from critics asking him pointed questions about his inclusion of Islamic prayers. One Hindu friend reportedly challenged him directly, questioning whether giving the Kalimah a place in the ashram amounted to abandoning Hinduism altogether.

Gandhi remained unmoved by such criticism. He preferred not to hold prayer meetings at all rather than exclude Quranic recitations. When some objected to the reading of Arabic verses from the Quran at prayer meetings held even in Hindu temples, Gandhi refused to accept the objection. He asked provocatively why he could not acclaim Mohammed as his Prophet too.

A defense of pluralistic reverence

Gandhi’s response to his critics revealed the depth of his religious philosophy. He argued that respectfully listening to the Quran did not weaken his Hinduism but strengthened it. On November 2, 1947, Gandhi stated that by reading the Koran, he felt even closer to Hinduism. He told those unwilling to listen that they were free to leave, but he would not compromise on interfaith worship.

His theological reasoning was straightforward. Gandhi believed in inclusive monotheism-the idea that all worship the same God under different names. He illustrated this with a verse from the Guru Granth Sahib where Nanak says God may be called Allah, Rahim, or Ram. If different names refer to the same divine reality, then why not embrace all paths reverently?

Gandhi pointed to living examples to support his argument. Khan Abdul Ghaffar Khan, the towering Pashtun leader known as Badshah Khan or “Frontier Gandhi,” became a powerful illustration of mutual religious respect. This devout Muslim joined Hindu prayers at Gandhi’s ashram with delight. He loved the tune to which the Ramayana was sung and listened intently to the Gita. Yet his faith in Islam was not lessened in the slightest.

Badshah Khan demonstrated through his life that a Muslim could participate in Hindu devotional practices without compromising Islamic faith. He was a secular Muslim who advocated passionately for Hindu-Muslim unity in the subcontinent. His non-violent Khudai Khidmatgar movement justified its actions through an Islamic context, showing that Islam and non-violence were entirely compatible.

The principle of equal reverence

Gandhi articulated a principle he called sarva dharma sambhava-the equality of all religions. From this flowed two important conclusions. First, to revile another’s religion, make reckless statements, or desecrate temples or mosques amounted to a denial of God. Second, claiming that one’s God was superior to another’s was simply wrong. God, in Gandhi’s view, remained one and the same for all.

Gandhi encouraged the study of scriptures from other traditions. He reassured those worried about disloyalty to their own faith that reverential study of other religions would not shake their existing beliefs. On the contrary, such study would broaden their understanding and deepen their appreciation for shared spiritual truths.

The Khilafat Movement and political solidarity

Gandhi’s spiritual appreciation for Islam translated into concrete political action through the Khilafat Movement of 1919-1924. This movement emerged after World War I when Indian Muslims grew deeply concerned about British plans to dismantle the Ottoman Empire and abolish the Caliphate-the symbolic seat of Islamic spiritual leadership.

The Ottoman Caliph represented Islamic unity for Muslims worldwide. When the Allied powers, particularly Britain, moved to partition Ottoman territories under the Treaty of Sèvres, Indian Muslims organized to protect the Caliphate. Leaders like the Ali brothers-Maulana Mohammad Ali and Maulana Shaukat Ali-spearheaded this effort.

Gandhi recognized an extraordinary opportunity. At a joint Hindu-Muslim conference on November 24, 1919, he announced that Hindus stood united with Muslims in their grievances over the Caliphate because it was a just cause. Gandhi saw the Khilafat issue as a chance to unite Hindus and Muslims in a shared struggle against British rule.

Merging movements for independence

Gandhi became the head of the Central Khilafat Committee and led the All India Khilafat Conference in Allahabad in June 1920. He proposed a four-stage non-cooperation program that included boycotting titles, civil services, police, and army positions. The movement gained rapid momentum.

The Khilafat Movement merged with Gandhi’s Non-Cooperation Movement, creating an unprecedented mass mobilization. On August 1, 1920, a successful nationwide hartal demonstrated the combined strength of Hindu-Muslim political cooperation. Gandhi toured the country alongside the Ali brothers and Muslim leaders like Maulana Abul Kalam Azad, carrying the message of resistance.

The period from 1919 to 1922 is widely regarded as the heyday of Hindu-Muslim unity in the independence movement. Hindus and Muslims joined forces in protests, strikes, and acts of civil disobedience. The British colonial system faced serious threats from this unified opposition.

Legacy and limitations

The Khilafat Movement ultimately collapsed after Turkey’s Mustafa Kemal Atatürk abolished the Caliphate in 1924, rendering the movement’s central demand irrelevant. The movement also fragmented along political lines, with some leaders joining the Muslim League while others like Dr. Ansari and Maulana Azad remained Congress supporters.

Despite its limitations, the movement left lasting marks. It brought urban Muslims into the Indian national movement in unprecedented numbers. It established a template for mass non-violent resistance that Gandhi would employ in future campaigns. Most importantly, it demonstrated that religious identity need not prevent political cooperation for shared goals.

Gandhi’s views on Islamic teachings

Gandhi’s engagement with Islam went far beyond political calculation. He claimed to have read the Quran multiple times along with many books on Islamic history and the Prophet’s life. He cultivated what he described as genuine respect for Islamic teachings.

He regarded Islam as fundamentally a religion of peace. Gandhi argued that the Quran stated in the clearest language possible that there was no compulsion in religion. He viewed the Prophet’s entire life as a repudiation of forced conversion. Gandhi felt that non-violence held a predominant place in the Quran and that Islam would cease to be a world religion if it relied upon force for propagation.

The Prophet’s example

Gandhi was particularly moved by Muhammad’s biography. He argued that it was not the sword that won Islam its place but rather the Prophet’s rigid simplicity, utter self-effacement, scrupulous regard for pledges, and intense devotion to his followers. The Prophet’s intrepidity, fearlessness, and absolute trust in God and his mission impressed Gandhi deeply.

The sufferings and humiliations the Prophet endured, borne in graceful silence, exemplified the peaceful and non-violent approach Gandhi considered essential to genuine spiritual leadership. Gandhi saw in the Prophet’s example the characteristics of a true Satyagrahi-one who holds firmly to truth through non-violent means.

Monotheism and universal ethics

Gandhi appreciated Islam’s strict monotheism and its emphasis on the spiritual equality of all believers. He found in Islamic teachings the same universal ethical principles he discovered in Hinduism and Christianity. The message of the Prophet, in Gandhi’s interpretation, was not meant only for Muslims but for all humanity.

He quoted the Prophet frequently: that a perfect Muslim is one from whose tongue and hands others are safe, that no one is a true believer unless he desires for his brother what he desires for himself, and that the most excellent jihad is the conquest of self. These teachings aligned perfectly with Gandhi’s own philosophy of non-violence and service.

When traveling to quell Hindu-Muslim riots in Bengal during the terrible violence of 1946-47, Gandhi always carried three books: the Gita, the Quran, and the Bible. He considered himself as good a Muslim as he was a Hindu, and an equally good Christian and Parsi. His message to both communities was consistent-true religion binds people together rather than driving them apart.

What do you think? In an age of increasing religious polarization, can Gandhi’s model of deep reverence for multiple faiths offer a path forward? How might incorporating texts and prayers from other traditions into our own spiritual practice change our understanding of those we consider different?

References

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Gandhi and Islam: Reverence, Inclusion, and the Khilafat Movement

Table of Contents

Inclusive worship in the ashram 🔗

A defense of pluralistic reverence 🔗

The principle of equal reverence 🔗

The Khilafat Movement and political solidarity 🔗

Merging movements for independence 🔗

Legacy and limitations 🔗

Gandhi’s views on Islamic teachings 🔗

The Prophet’s example 🔗

Monotheism and universal ethics 🔗