ALLAMA IQBAL AND FREEDOM STRUGGLE OF KASHMIR

• Published date: 30 June 2021

This diplomatic, and communicative assistance made educational and political environment, conducive and productive for the socio-economic development of Kashmir.

The political resistance and its rationalization mostly refer to the resistance literature which canvases the specific political feelings, emotions and thoughts. It is a fact that literature plays a vital role in revolutions deemed to be in roots of literature. In this context, the movement of Pakistan is also based upon the ideology of Sir Syed Ahmed Khan and the revolutionary movement initiated through the literature of Iqbal, who was widely known as poet of the east and national poet of Pakistan. He constructed political thoughts not only in subcontinent but also in Kashmir which is still alive in Kashmir as politically as a rebellion against aristocracy in past and for the right of self-determination today. It constitutes a textual fuel for the ongoing insurrection in the disputed Himalayan valley.

Allama Iqbal was born in Sialkot but ethnically he was Kashmiri originated. His ancestors migrated from Kashmir and settled in Punjab. In accordance with Muhammad Din Foaq's Kashmiri Magazine, Justice Javed Iqbal, son of Sir Iqbal rejected as Iqbal's ancestors embraced Islam in 15th century1 and a famous spiritual personality in his family Baba Lohlhaj was considered first Muslim in his family and Jamaluddin or Sheikh Akbar (Iqbal forefathers) migrated from Kashmir in the last decades of eighteenth century2 due to the cruelty and injustice of Afghan rulers over Kashmir. while epidemics, religious riots, unseasonal snowfalls, floods, famines, economic woes and political turmoil are just some of the factors that have been forcing people to migrate from Kashmir. 3According to Muhammad Din Foaq:

Dr. Sir Sheikh Muhammad Iqbal belongs to an ancient family of Kashmiri Pandits who embraced Islam nearly two hundred and twenty-five years ago and his ethnic subcaste (goath) is Sipru. 4

The diction of the poetry of Iqbal may be often referred as extensive critic because of juxtaposition as he used the words like,

Dast-e-Jafa Kaish, pamaal, rooh-e-azadi, mehkoom, majbur,5

The insight is filled with philosophy, socio-economic and politico-spiritual ailments are very deeply associated with Kashmiri society. The slavery of a heartless slave dynasty had degenerated the average Kashmiri into passive sufferer of dehumanizing poverty and indignity.6 This is not only Iqbal voice for Kashmir, but some factors are also pointed out by a British Settlement Commissioner Walter R. Lawrence during his work in the State of Jammu and Kashmir in 1895 which presented the miseries of Muslims in Kashmir and considered as historical evidence in his book, The Valley of Kashmir, in such sort of words:

A man who can be beaten and robbed by anyone with a vestige of authority soon ceases to respect himself and his fellowmen and it is useless to look for the virtues of a free people among the Kashmiris. The Kashmiri is what his rulers have made him.7

Today it may sound incredible that during the rule of Maharaja Pratap Singh, the penalty of killing a cow was death by burning; an old Muslim and seventeen members of his family, including children, were burnt alive in the presence of the Governor for being suspected of cow killing. In 1924 in a village in Tehsil Pulwama a child broke one branch from a mulberry tree and thus became the cause of his father's death by severe beating and head injuries.8 So Iqbal had been keeping regard of being Kashmiri originated looking the revokes and revolutions from the banks of Vatesta and his mystical foresight deeply indicated the freedom struggle because the symptoms and symbols which had observed Iqbal are the clear indication of pre stormy environment. His poetic work was laid back in February 1896 when he wrote his masterpiece on the foundation of Anjman Kashmiri Nojwanan-e-Lahore in such appreciative and ironic description:

This poem is entitled by Iqbal as Falah-e-Qoam on the foundation of Anjaman Kashmiri Musalmanan-e-Lahore. Iqbal was selected its Secretary General in 1909 whereas, another association was formed as Anjaman Kashmiryan-e-Jammu which dissolved after few months due to mutual mistrusts and differences. Iqbal also indicated this Anjaman as, Anjaman-e-Kashmiryan Jammu ka hashar in such words in Kashmiri Magazine.

It is a clear indication in early childhood of Iqbal's curiosity and passion for Kashmir was highly rooted on the platform of Anjman. In given subject, Iqbal's favourite book, Payam-e-Mashriq which includes the most...