The historical relationship between Kashmir and Pakistan existed even before the partition of the subcontinent with Kashmiri Muslims playing an important role in the Pakistan movement. Kashmiri political leaders, activists, and scholars were cognizant of the fact that both Hindus and Muslims cannot live together, therefore, the creation of Pakistan was necessary. Following the Amritsar Treaty of 1846, Muslims endured Dogra brutality, but their religious, cultural, and social bonds remained strong for the separate state. Dr. Allama Muhammad Iqbal, a Kashmiri poet, played a key part in the concept of a separate nation.
Iqbal, who was a fervent supporter of the two-nation theory and played a key role in raising the consciousness of the Muslims of the subcontinent, also worked to protect the rights of Muslims in the Indian subcontinent and was a prominent figure in Kashmir. The incident of July 13, 1931, when Maharaja’s brutal forces martyred 22 Kashmiri Muslims while completing Azaan, this day was designated as Kashmir Martyr Day, the black day in the history of Kashmir which set the base and courage for the Pakistan movement. In response, Allama Iqbal formed the Kashmir Committee in Lahore and presided over its inaugural meeting on August 14, 1931. During a procession, he led slogans for Kashmir’s freedom, and support for the cause. Iqbal’s writings, including “Saqi Nama” and “Armaghan-e-Hijaz” described the oppressed Kashmiri nation and inspired resistance against Dogra’s tyranny, inspiring the creation of a separate state for Muslims and urging Kashmiris to rise against Dogra’s oppression.
Poetry in Kashmir functioned to raise public awareness and inspire revolution. Kashmiri poets influenced by Iqbal’s revolutionary poetry encouraged the spirit of independence and revolution in the Kashmiri people, tying them to the Pakistan movement. Ghulam Ahmed Mahjoor, the national poet of Kashmir, whose poetry served as a source of inspiration and courage for Kashmiris to resist Dogra tyranny and support the separate nation movement. Kashmiri Poetry, such as “Gulshan watan Chuu Saney,” “Sangar Maal”, “Walu Haa Bagwano,” and “Bagh Nishat k Gulu,” express revolutionary ideas and the spirit of freedom. Similarly, Abdul Ahad Azad is known as the revolutionary poet of Kashmir, and the pioneer of classical poetry Mehmood Ghami and many other poets, including Rusal Mir, Shouraida Kashmiri, Amin Kamil, and Abdul Sattar Asi, used poetry to urge Muslims for patriotism and also their socio-political rights.
Kashmir was once a center of learning and culture, but when the Sikh and Dogra administrations arrived, Muslims faced extreme prejudice many Kashmiris traveled to Punjab to further their studies and later came to prominence in the fields of education and politics. The people of Punjab extended their support to their Kashmiri brothers by offering scholarships and providing financial assistance to those who couldn’t afford their studies. This generosity enabled Kashmiri Muslims to gain education and empowerment. Sadat Hasan Minto, Chirag Hasan Hasrat, Agha Shorish Kashmiri, Dr. Rasheed Kashmiri, and many other indigenous Kashmiris later settled in Punjab, and several Kashmiri students pursued academic brilliance while also developing an awareness of political dynamics, great Kashmiri political leaders Sheikh Abdullah and Chaudhary Ghulam Abbas were among those iconic figures.
Pakistani poets, including Ahmed Faraz, Faiz Ahmed Faiz, Ahmed Nadeem Qasmi, and Habib Jalib, actively supported the liberation of Jammu and Kashmir. These poets, through their powerful verses, highlighted the plight of Kashmiris and condemned the Dogra’s oppression. The Poem of Faiz Ahmed Faiz “Hum Dekhengay Lazim hai k Hum b Dekhengay” has been adopted as a symbol of resistance to the struggle of Kashmir.
In 1909, an educated group of young Kashmiris formed the Kashmir Young Men’s Muslim Association in Kashmir where they secretly discussed Kashmir’s socio-political issues under the Maharaja’s tyrannical government. This movement of socio-political awareness evolved into the Young Men’s Muslim Association in 1930. Following the incident of 1931, the Muslim Conference was formed in 1932, Jammu & Kashmir’s first Muslims representative political party that fully supported Pakistan’s ideology. In 1940, the Pakistan Resolution was passed by Quaid-e-Azam Muhammad Ali Jinnah, a delegation of Kashmiri representatives, including Khawaja Abdul Rahim, Sardar Fateh Muhammad Khan Karalvi, Khawaja Munir Hussain, and Maulana Ghulam Haider Jandalvi, participated in the gathering.
Representing the Kashmiris, Ghulam Haider Jandalvi addressed the session and supported the Pakistan resolution. At the 11th annual session of the Kashmir Muslim Conference held on April 17, 18, and 19, 1942, Rais-Ul-Ahrar, Chaudhry Ghulam Abbas in his presidential address, expressed accession to Pakistan, Quaid-e-Azam, and the Muslim League. On 19 July 1947, even before the creation of Pakistan, the members of the Muslim Conference signed an accession of Kashmir to Pakistan.
Prof. Dr. Muhammad Sarwar Abbasi, in his book “Freedom Struggle of Kashmir”, details the struggle of Muslims in Jammu and Kashmir, including the creation of the Muslim Conference and its role in the Pakistan movement. He also highlights the role Muslim Students Federation which was established to promote Pakistan’s ideology in Kashmir, with Ahmad Ullah Rana as president and KH Khurshid as General Secretary. Khurshid received a flag of appreciation from Muhammad Ali Jinnah in 1942 and was offered a private secretary post in 1944. KH Khurshid Kashmiri boy at the age of 20 became the personal sectary of Quaid-e-Azam, and he played a great role in the creation of Pakistan. The founder of Pakistan famously said: “I will tell you who made Pakistan. Myself, my secretary (KH Khurshid), and his typewriter”.
The Pakistan Movement and the struggle of Kashmiri Muslims are two interconnected and inseparable parts of the same journey. While Kashmiris were determined in their struggle for the liberation of Kashmir, they were also at the forefront of Pakistan’s movement. Many of them were associated with literary circles. Among them, Muhammad Din Fouq, a historian, political activist, and journalism pioneer in Jammu and Kashmir, opposed Dogra’s brutality and supported the idea of Pakistan. His name is still remembered among those who advanced these struggles.
Kashmiri journalists simultaneously became the voice for two fronts—the Kashmir freedom movement and the Pakistan movement. Newspapers such as Khair Khwah-e-Kashmir, Kashmir Parkash, Kashmir Magazine, and Kashmir Gazette played a significant role. These journalistic platforms not only supported the Kashmiri movement but also fostered the spirit of the Pakistan Movement. Maharaja Hari Singh imposed restrictions on the circulation of these newspapers in Kashmir, but the Kashmiris challenged these bans. In Srinagar, publications like Watasta, Sadaqat, Haqeeqat, Hamdard, Gaash, and The Muslim Newspaper had already emerged, keeping the Muslim community informed about the socio-political situation in the subcontinent.
Hafeez Jalandhari penned Kashmir’s national anthem before writing Pakistan’s, indicating a strong bond between the two. This relationship is further evident in the Pakistan Air Force anthem, “Tum Se Hi Hai Mujahido Jahan Ka Sabat Hai, Tumhari Mushal-e-Wafa Farogh-e-Shash Jihaat Hai”, which was first composed by Kashmiri editor Maulana Abdul Aziz to honor the martyrs on July 13, 1931. Initially published in his newspaper “Inqilab” it evolved into a patriotic Pakistani Air Force anthem. This evolution shows how Kashmiris and Pakistanis contributions have enriched their identities. It further highlights the shared struggles and profound unity that bind Pakistan and Kashmir.
Chaudhry Rahmat Ali formally coined the name “Pakistan” in 1933. However, even earlier, in 1928, a Kashmiri journalist from Handwara, Syed Ghulam Hassan Shah Kazmi, applied to register a newspaper under the name Pakistan initially rejected, the application was approved in 1935, and the newspaper Haft Roza Pakistan was launched in 1936 from Abbottabad, significantly contributing to the popularization of the term. Syed Ghulam Hassan also worked with Maulana Zafar Ali Khan’s renowned newspaper, Zamindar.
This everlasting relationship between Pakistan and Kashmir is defined by the struggles and sacrifices of many martyrs who sacrificed their blood to strengthen it. The unwavering commitment of the people from both sides continues to define their shared struggle for freedom of Kashmir. When India violated the partition plan in 1947, the newly formed Pakistan continued to support the Kashmiris, despite major hurdles. Pakistan with the help of local Kashmiris and tribesmen, liberated the region Azad Jammu and Kashmir (AJK) and identified it as a base camp to liberate the occupied part.
On January 1, 1948, when India took the Kashmir issue to the United Nations, the UN passed a resolution affirming the right to self-determination for Kashmiris. Pakistan has continued to struggle for Kashmir’s right to self-determination on both national and international forums. Despite India denying all agreements and UN resolutions, Pakistan remains steadfast in its support for the Kashmiris.
Pakistan has outlined the relationship between Kashmiris and Pakistan in its constitution, under Article 257: “When the people of the State of Jammu and Kashmir decide to accede to Pakistan in accordance with the wishes of the people, expressed through a free and impartial plebiscite under the auspices of the United Nations, the relations between the State of Jammu and Kashmir and Pakistan shall be determined according to the wishes of the people of the State of Jammu and Kashmir.”
The connection between the two regions is not merely historical but continues to thrive as a symbol of resilience and shared identity. As Pakistan continues to advocate for Kashmir’s freedom from Indian occupation on global platforms, the unity between Kashmir and Pakistan stands as a testament to their enduring solidarity in the pursuit of justice and self-determination.
Author
Saba Ghulam Nabi Research Office at Center for International Strategic Studies AJK
