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. As it is known to every single individual that the Pakhtun follow their own code of life also called Pushtunwali in their own set up that consist on Jirga (council), Melmastia (hospitality),  Badal (revenge), and Nanawaty (to give  security to some one). 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.

Education: In those days the people of NWFP (KPK) was in-fact groping in the dark. 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.G.K. and his colleagues founded a “Dar-ul-ulum” which the British deputy commissioner equated with a gun by which AGK would sooner or later hit London. The first school was opened by AGK in Utmanzai during 1910 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 1921. Emphasis was also given to the women education.

Religious Reforms: The K.K’s (Khudaayi-Khidmatgar’s) theocratic approach to Islam and tried to acquaint muslims with its true spirits. The movement is also against sectarianism. There are some who offer prayers and claim to have faith in Allah and His Prophet PBUH, yet propagate 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.

Economic Reforms: The KKs bring reforms in individual economy as well as National economy. As they ban musical concerts extravagance in the marriage ceremonies. As the Pakhtoons give sump tons meals to fairly large number of people, as it’s done even today and hired male and female dancers upon whom the host and guest alike emptied their pockets. 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. The movement also advocates the use of country made cloth of “khaddar”. 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. A.G.K quotes the Holy Prophet as saying: “Allah Befriends Workers”.

Political Role

During the Khilafat Movement when Maulana Abdul Bhari, Abdul Kalam Azad and other scholars declared India Darul-harb. 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. A lot of Khudai-Khidmatgars themselves thronged to Afghanistan in the leadership of Khan Abdul Ghafar Khan. Khudai-Khidmatgar played an important role in the independence of India from the British Raj. Realizing the situation, it decided to join Congress for this purpose as it was the only party which was fighting for ‘Sawraj’ (independence) of India. The Khudai-Khidmatgar movement played an important role in the civil disobedience movement launched by Congress during 1931-1934. 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. Its leader Khan Abdul Ghafar Khan was arrested and exiled time and again by the British government.

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. As it is known to every single individual that the Pakhtun follow their own code of life also called Pushtunwali in their own set up that consist on Jirga (council), Melmastia (hospitality),  Badal (revenge), and Nanawaty (to give  security to some one). 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.

Education: In those days the people of NWFP (KPK) was in-fact groping in the dark. 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.G.K. and his colleagues founded a “Dar-ul-ulum” which the British deputy commissioner equated with a gun by which AGK would sooner or later hit London. The first school was opened by AGK in Utmanzai during 1910 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 1921. Emphasis was also given to the women education.

Religious Reforms: The K.K’s (Khudaayi-Khidmatgar’s) theocratic approach to Islam and tried to acquaint muslims with its true spirits. The movement is also against sectarianism. There are some who offer prayers and claim to have faith in Allah and His Prophet PBUH, yet propagate 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.

Economic Reforms: The KKs bring reforms in individual economy as well as National economy. As they ban musical concerts extravagance in the marriage ceremonies. As the Pakhtoons give sump tons meals to fairly large number of people, as it’s done even today and hired male and female dancers upon whom the host and guest alike emptied their pockets. 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. The movement also advocates the use of country made cloth of “khaddar”. 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. A.G.K quotes the Holy Prophet as saying: “Allah Befriends Workers”.

Political Role

During the Khilafat Movement when Maulana Abdul Bhari, Abdul Kalam Azad and other scholars declared India Darul-harb. 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. A lot of Khudai-Khidmatgars themselves thronged to Afghanistan in the leadership of Khan Abdul Ghafar Khan. Khudai-Khidmatgar played an important role in the independence of India from the British Raj. Realizing the situation, it decided to join Congress for this purpose as it was the only party which was fighting for ‘Sawraj’ (independence) of India. The Khudai-Khidmatgar movement played an important role in the civil disobedience movement launched by Congress during 1931-1934. 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. Its leader Khan Abdul Ghafar Khan was arrested and exiled time and again by the British government.