he Valley of Kashmir had been ceded by the Sikhs to the British in lieu
of indemnity imposed on the Lahore Durbar. The British made it over to
Maharaja Gulab Singh on March 16, 1846, for a sum of seventy-five lakhs
of rupees. In this way, the territory and people of Kashmir were
virtually sold to Gulab Singh by the British. Thus began the Dogra rule
in Kashmir. The creation of the Jammu and Kashmir State in 1846, through
the Treaty of Amritsar, was a master-stroke of British diplomacy in
Asia. No doubt, Kashmir never became a part of the British India domain,
but the British authorities allowed only minimum operational freedom to
the Dogra rulers. In fact, the British created a buffer State of Jammu
and Kashmir under the title of a “Sovereign State”’ to keep Russia at a
distance from British India and to counter the Czarist Russian “menance”
in Central Asia.
In the middle of the 19th
century, the growing menace of Russian expansion in Central Asia posed a
direct threat to the security of British domain in India. So there was
need to create a buffer between the two rivals in Asia. Kashmir, like
Afghanistan, served the purpose. Installation of a British Commissioner
in Ladakh in 1847-48 was a prelude to the forceful perpetuation of
British imperialist policy in Kashmir. The British managed their Kashmir
policy with extraordinary caution and subtle diplomacy.
History of Kashmir in the second half of the 19th century
should be studied in the backdrop of Anglo-Russian rivalry in Central
Asia. Any move on the central Asian chessboard had its direct impact on
Kashmir. The policies of the British in Kashmir were designed to fit in
the scheme of their “frontier policy” in Central Asia. In 1885, the
first British Resident was appointed in Kashmir. With this started the
active British intervention in Jammu and Kashmir State. Creation of
Gilgit Agency, subjugation of Chitral, establishment of a Council and
finally partial deposition of Maharaja Partap Singh in 1889 was the
completion of British imperialist strange-hold over Kashmir. This was
managed by the British through their successive residents in Kashmir.
State Peoples’ Movement in Kashmir against the autocratic rule of the
Dogras started in the first quarter of 20th century.
The people of Kashmir, who were humiliated by the sale of their
motherland in 1846, were inspired by the national liberation movements
in Russia, India and Afghanistan in the beginning of the 20th century.
Like other oppressed people of the region, the people of Kashmir
believed that their liberation will sound the death-knell of
imperialism, colonialism and autocratic rule. With this purpose, some
prominent Muslims of the Valley including Sad-ud-Din Shawl, Maqbool
Pandit, Noor Shah Naqshbandi,Hasan Shah Naqshbandi, Maulvi Ahmad Ullah
Hamadani, Sayyid Husain Jajali and others, sent a memorandum to the
Viceroy of India in 1926,demanding the:
1. Proprietory rights of land;
2. Representation of Muslims in Government Services;
3. Education facilities;
4. Prohibition of beggar (forced labour);
5. Release of mosques and other religious places from State control.
The viceroy forwarded the memorandum to Hari Singh, the Dogra
ruler of Kashmir. Disturbed by this activities, Hari Singh decided to
punish all those who submitted the memorandum. Sad-ud-Din Shawl and Noor
Shah were expelled from the State; and, the Jagir of Hasan Shah was
withdrawn. Other signatories of the memorandum apologized in writing.
The Muslims of Kashmir were perturbed by the actions of Hari Singh and
revolted against his orders. The Maharaja of Kashmir was compelled to
withdraw the externment orders of Sad-ud-Din Shawl. This was the first
conscious effort by the people of Kashmir against the autocratic rule.
Shaikh Mohammed Abdullah, Mohammad Rajab, Qazi Saif-ud-Din Qari
and Ghulam Ahmad Mukhtar returned from Aligarh on April 12, 1930, after
completing their studies. It was during their stay at Aligarh that they
developed political consciousness through their contacts with the
leaders of Indian National Movement. This emboldened them to contribute
articles in the newspapers of Lahore regarding the atrocities of an
autocratic rule in Kashmir.
No serious
political party existed in Kashmir up to this time. It was in 1923 that
Hargopal Kaul founded the Sanatan Dharm Sabha, with its headquarters at
Rughnath Mandir, Srinagar. But the sole objective of this Sabha was to
help Kashmiri Pandits in rehabilitating themselves after they received
education at institutions outside the State. In 1924, many educated
Kashmiri Pandits joined the Sabha, and they succeeded in developing
contacts between the Kashmiri Pandits living in the State and those who
had settled in other parts of India. Subsequently the Sabha started its
move towards politics.
The Muslim students, who
had returned from Aligarh formed a small group with the objective of
looking to the interests of the Muslim of Kashmir. Mohammad Rajab and
Maulvi Bashir Ahmad opened a secret “Reading Room” at Syed Ali Akbar,
Srinagar. The “Reading Room” worked as springboard for political
discussion and anti-government propaganda. A Committee was constituted
to collect funds for the perpetuation of this Reading Room. After
sometime, a room was taken in the Zainakadal locality and the “Reading
Room” was shifted there, but only to be re-shifted to the residence of
Mufti Jalal-ud-Din at Fatehkadal. Election of the office-bearers of the
“Reading Room” was held later on and Mohammad Rajab and Shaikh Mohammad
Abdullah were elected as President and Secretary respectively. The
following members were also nominated:
1. Mufti Jalal-ud-Din;
2. Hakim Ali;
3. Master Ghulam Rasul;
4. Ahmad Shah Fazli;
5. Hakim Ghulam Murtaza.
In this way “Reading Room Party” came into existence. Regular
meetings were now being organized in the Reading Room. The Party also
managed to obtain statistics regarding Muslims in government service,
and published them in the newspapers of Lahore - Inqilab, Mazloom
Kashmir, etc. Later on these figures were also submitted to the Glancy
Commission.
Ghulam Ahmad Ashai was forcibly
retired from State service for his “anti-government” activities. He
joined the “Reading Room Party” and renamed it as “Muslim Youngmens’
Association”. After sometime the elections of the Association were held
in which Ghulam Ahmad Ashai was elected as President and Shaikh Mohammad
Abdullah as Secretary. The other members were:
1. Ali Mohammad Shah;
2. Hakim Ali;
3. Hakim Mohammad Safdar;
4. Mohammad Rajab;
5. Hakim Ghulam Murtaza;
6. Pirzada Ghulam Rasool;
7. Ahmad Shah Fazli;
8. Pirzada Ghulam Ahmad;
9. Ghulam Mohammad Khan;
10. Ghulam Hasan Khan; and,
11. Ahsan Ullah.
Moulvi Mohammad Yusuf Shah and Moulvi Ahmadullah Hamadani also
joined the Association subsequently. It was Moulvi Mohammad Yusuf Shah
who selected the Shaikh as leader of the Association and introduced him
to the public. Shaikh Mohammad Abdullah then started delivering his
public speeches and demanded the government service for the educated
Muslim youth, freedom of press and platform, release of religious places
to Muslims and lifting of ban on religious ceremonies. After serving in
Islamia High School for some time, Shaikh Mohammad Abdullah was
appointed as teacher in Government High School, Srinagar.
In Jammu, a Muslim Party – Youngmens’ Association was already
working as a substitute under the guidance of Qazi Gauhar Rahman, Allah
Rakha Sagar, Ghulam Haidar Ghori, Moulvi Ghulam Haidar Shah and others.
On April 19, 1931, when the Idd was being celebrated, the local police
at Jammu prohibited Imam Hai to deliver a speech at Idgah after the
prayers. This injured the sentiments of Muslims in Kashmir and they
protested against it. After a few days, it was reported that one police
head-constable, Lobha Ram, desecrated the Holy Quran in Police Lines,
Jammu. A deputation from Jammu came to Srinagar to protest against the
alleged desecration. The Muslims of Kashmir
were irritated any they threatened to revolt against the Dogra ruler.
To defuse the situation, the transfer orders of Shaikh Mohammad Abdullah
from Srinagar were issued. However, these orders were put in abeyance
when the Shaikh approached the then Director of Education, Mr.
Wakefield. But the orders were again issued by the State government and
Shaikh Abdullah resigned from the service. This brought him into active
politics and started a new era in his life.
Shaikh
Mohammad Abdullah announced his resignation from the government service
in a public speech at Khanqah-e Mualla, Srinagar. Moulana Zafar Ali
Khan, Editor ‘Zamindar’ (Lahore), was also present in this meeting.
Seeing the nerve and guts of the Shaikh, he called him Sher-i-Kashmir
(Lion of Kashmir) - the title which afterwards became his identity.
In 1928, a Kashmir Pandit girls, Durga Devi, was murdered and
her body was recovered from a drain at Karan Nagar locality in Srinagar.
Some cases of cow slaughter were also reported. This naturally
perturbed the Pandit community of Kashmir and they compared all these
developments with the brutal aristocracies perpetrated against them in
Afghan period. These incidents built up communal tension and a resultant
stir in the Kashmir Pandit community. On the other hand, the Holy Quran
Movement, inspired by some religious-minded people, gained momentum in
Jammu. Anti-government posters were issued in the city and smuggled into
the Valley of Kashmir by Abdul Majid Qureshi. One person namely
Mohammad Ismail of Fatehkadal, was detained for circulating these
posters. This was the first political arrest in Kashmir.
By the time the ‘Majlis-i-Ahrar’ and ‘Anjuman-i-Ahamadiyya’
of Punjab also developed interest in the Muslim unrest of Jammu and
Kashmir State. The State government, sensing the vast involvement of and
inspiration for the Muslim cause from outside the State, proposed to
meet a Muslim deputation and resolve the grievances through a dialogue. A
public meeting was held on June 25, 1931, at Khanqah-e Mualla in which
Mirwaiz Yusuf Shah, Moulvi Abdur Rahim, Abdul Qadir Khan and Shaikh
Mohammad Abdullah delivered their speeches and took an oath to serve the
Muslim cause in Kashmir. Syed Waliullah Shah Zain’ul Abidin and
Choudhry Bashir Ahmad, who were deputed to Kashmir by the
Jamait-i-Ahmadiyya Hind to guide and supervise the Muslim activities,
also attended these public meetings. It was in one of these meetings
that the following members of delegation were nominated to meet the
State authorities and discuss their problems:
1. Mirwaiz Yusuf Shah;
2. Mirwaiz Ahmadullah Hamadani;
3. Ghulam Ahmad Ashai;
4. Shaikh Mohammad Abdullah;
5. Said-ud-Din Shawl;
6. Munshi Shahabuddin;
7. Agha Sayyid Hussain;
8. Choudhry Ghulam Abbas of Jammu;
9. Mistri Mohammad Yaqub of Jammu;
10.Sardar Gauhar Rehman of Jammu; and
11.Shaikh Abdul Majid of Jammu.
Abdul Qadir Khan, who had delivered a highly anti-government
speech at Khanqah-e Mualla, was arrested and prosecuted by the State
authorities. A special court to try this first political case was
established in Central Jail, Srinagar. A meeting was held on july 10,
1931, at Jamia Masjid, Srinagar, to protest again against the
desecration of the Holy Quran by Lobha Ram. Ghulam Nabi Gilkar, Shaikh
Mohammad Abdullah and Moulvi Abdul Rahim were among the prominent
speakers. This stimulated the provocation among the Muslims. The first
hearing of the case against Abdul Qadir Khan was held at Central Jail on
July13, 1931. Muslims collected outside the jail and demonstrated in
favour of Khan. Police arrested the five demonstrators, which made the
mob furious and they tried to set the jail building on fire. Army was
called in, and unwittingly, it opened fire to disperse the demonstrators
resulting in the death of following seventeen persons and causing
injuries to many others:
1. Ghulam Mohammad Halwai (Jamia Masjid);
2. Abdul Khaliq Shora (Wazapora);
3. Ghulam Nabi Kalwal (Pandan);
4. Ghulam Mohammad Sofi (Daribal);
5. Ghulam Qadir Bhat (Bahaudin Sahib);
6. Mohammad Ramzan (Khanyar);
7. Mohammad Usman (Kalashpora);
8. Ghulam Mohammad Naqash (Kadikadal);
9. Ghulam Rasool Darzi (Amdakadal);
10.Amirjoo (Gojwara);
11.Abdul Ahad (Gaokadal);
12.Ghulam Ahmad Qalbaf (Fatehkadal);
13.Amirjoo Makai (Nawakadal);
14.Shabanjoo Makai (Nawakadal);
15.Abdul Khaliq (Watalkadal);
16.Mohammad Akbar; and,
17.Abdul Kabir.
Muslims were infuriated at this massacre. Chaos and confusion
prevailed on all sides. The killed and the injured were taken in a
procession to Jamia Masjid. The worst communal incidents took place in
Srinagar when the Hindu shops at S.R. Gunj, Zainakadal, Bohrikadal,
Vicharnag and other place were plundered, looted and set ablaze. Hindus
living in other parts of the city were also victimized. In fact, the
Hindus of Kashmir have always suffered because of anti-government
sentiments of the majority community. There was virtually no law and
order; and, the city was handed over to the army. Even today, 13th July
is officially marked as “MARTRYS’ DAY” throughout the Kashmir Valley and
there is public holiday.
Sardar Gauhar Rehman,
Mistri Mohd Yoqub, Choudhry Ghulam Abbas, Moulvi Abdul Rahim and Ghulam
Nabi Gilkar were detained on the night intervening July 13-14, 1931.
Shaikh Abdullah was also arrested on July 14, 1931, at Jamia Masjid by
Brig Sutherland and taken to Badamibagh. Jamia Masjid was converted into
a political platform and Mufti Jalal-ud Din became the first ‘dictator’
(volunteer) to offer his arrest. The courtyard of the Khanqa-i
Naqshband Sahib was choosen as the “martyrs’ graveyard”. Anti-government
hand-written posters were issued by the Muslims and distributed in
different parts of the Valley. Ghulam Mohiuddin Kara, Pir Abdul Ahad
Shah and Ghulam Mohammad Sadiq were also detained.
By this time the leader of Indian National Movement developed
contacts with the Muslim leader of Kashmir. Maulana Abdul Kalam Azad
came to Srinagar on Augest 1, 1931, and met the detained leaders. It was
after 21 days that all political detenus were released. But Abdul Qadir
was sentenced to five years rigorous imprisonment. However, he was
released only after one and half year. An agreement was concluded
between the Muslim representatives and Prime minister of J&K State,
Hari Krishan Kaul. But Shaikh Mohammad Abdullah and his colleagues were
again arrested on September 21, 1931, which perturbed the Muslims of
Kashmir and resulted in anti-government demonstrations. A “War Council”
was started to chalk out an action plan against the Dogra
administration. Besides arranging a protest meeting at Jamia Masjid,
anti-government demonstrations and processions were taken out. The army
opened fire at different places resulting in the death of the following
persons:
1. Nasir-ud-Din (Chinkral Mohalla);
2. Rasuljoo (Drugjan); and,
3. Asad Gilkar(Narparistan).
Curfew was imposed in the city of Srinagar on September 23,
1931. Fire was opened in Anantnag to disperse the demonstrators. After
much criticism from within and outside for the attitude of
administration, the government appointed Dalal Commission to enquire
into the firing incidents.
The Muslims armed with axes, sticks, ‘narchus’,
etc. assembled at Khanyar to take the Maharaja to task for his
indifferent attitude. Sensing the increasing dimension of the revolt,
the Maharaja took administration in his own hands and dispatched his
army chief, Southerland, to take the crowd into confidence and initiate
negotiations with the Muslim representatives at Khanyar. Southerland
managed the meeting of Mirwaiz Yusuf Shah, Sad-ud-din Shawl and Moulvi
Mohammad Abdullah Vakil with Maharaja to wash off the grievances. With
the help of this meeting, the Muslims agreed to postpone their proposed
demonstration. But the situation remained explosive and the Dogra ruler
imposed martial-law in the Valley. Martial-law courts were established
at Central Jail, Police Station S.R. Gunj, Police Station Kothibagh and
Exhibition Ground. Summary trails were conducted in these courts.
The Muslims of Kashmir, who were settled in differents parts
Punjab, became interested in the developments taking place in the
Valley. A Kashmir Committee was constituted at Shimla on July14, 1931,
at the residence of Zulfikar Ali Khan. Mirza Bashir-ud-Din and Abdul
Rahim Dard were appointed as President and Secretary of the Committee
respectively. This Committee sent the Jathas to Kashmir to fight
authoritarian rule. “Kashmir Day” was celebrated in India and Burma on
August14,1931. Majlis-i-Ahrar of Punjab also Started to sent the
‘Jathas’ (groups) to Kashmir to fight the authoritarian rule. “Kashmir
Day” in other parts of India and Burma on August 14, 1931. ‘Majlis-i
Ahrar’ of Punjab also send the ‘Jathas’ to Kashmir under the supervision
of Syed Attaullah Shah Bukhari. These ‘Jathas’ came to Kashmir via
Suchetgarh, where they constructed a mosque which is known as
“Masjid-i-Ahrar”. Dr. Shaikh Mohammad Iqbal also visited Kashmir to
access the situation here. He was appointed as President of Kashmir
Committee.
State administration efforts tried
to take Mirwaiz Yusuf Shah into confidence. Some intruders- Abdul Aziz
Fazli, Mama Pandit and Ama Pandit; arranged a secret meeting of Mirwaiz
Yusuf Shah and Hari Krishen Kaul, then Prime Minister of the State, at
the latter’s residence. Hari Krihen managed a telegram from Mirwaiz to
the Viceroy of India saying that the conditions in Kashmir were peaceful
and confirmed the loyalty of Muslims to the Dogra ruler. According to
some unconfirmed sources, a yearly scholarship of Rs. 600 was sanctioned
to Mirwaiz in returns for his unconditional allegiance to the Maharaja.
However, the supporters of Mirwaiz refute the indictment as baseless
and unfounded.
Kashmiri Pandits suffered a
concussion in the 1931 incidents. Kashyap Bandhu, a Kashmiri Pandit Arya
Samajist, was called from Lahore to help and guide the Pandits in their
survival. He was working as sub-editor of “Milap” there. “Sanatan
Dharma Sabha” was converted into “Sanatan Dharam Yovak Sabha” and its
headquarter was shifted to Shitalnath, Srinagar. Prem Nath Bazaz was
appointed as its first President. Kashyap Bandhu started the daily
“Martand” in Kashmir, which became the official organ of the Sabha.
On November 12,1931, the Maharaja announced the appointment of
Glancy Commission to look into the grievances of different communities
of the State. Shaikh Mohammad Abdullah and his associates were released
from jail on the provisional condition that he would isolate himself
from politics. Mirwaiz Yusuf Shah asked Shaikh Mohammad Abdullah to
distance himself from politics for sometime so that the situation can be
brought under control. This irritated the Shaikh and he sensed a
conspiracy between Mirwaiz and Maharaja. He specifically refused to obey
the dictates of Mirwaiz and began to deliver anti-government speeches
as usual. Irritated by the activities of Shaikh Mohammad Abdullah,
Mirwaiz publically declared some “clean shaved” persons as the agents of
‘Mirzais’, who were misleading the Muslims of Kashmir for their
personal interests. Mirwaiz passed these remarks in his sermon at
Gadayar Masjid and the innuendo was directed at the Shaikh. It was after
these remarks of Mirwaiz that Shaikh Mohammad Abdullah started to grow
the beard. However, Mirwaiz-Shaikh rivalry was seriously felt. Maulvi
Ahmadullah Hamadani, another Mirwaiz, announced his unconditional
support to Shaikh Mohammad Abdullah. The “pirzadas” then came into open
strife with Mirwaiz Yusuf Shah.
It was on
October 19, 1931, that the Muslims of Kashmir submitted through Sad-ud
Din Shawl a memorandum to the Maharaja against the police atrocities.
The Maharaja appointed Middleton Commission to investigate into the
firing incidents in the Valley. As majority of Muslims in Kashmir were
illiterate, Middleton Commission employed the service of a student from
Sri Partap College, Mirza Afzal Beg, as English translator. About 400
Muslims appeared before the Commission. However the Commission submitted
a pro-government report and washed away the claims of Muslim
leadership.
The political atmosphere in Kashmir
now was being gradually dominated by Shaikh Mohammad Abdullah. He now
embarked upon his decisive policy of eliminating his political rivals
from the front line. At his instance Maulvi Ahmadullah Hamadani moved a
“no-confidence” resolution in a public meeting at Khanqah-i Mualla on
December 26, 1931, against Munshi Shahab-ud Din and Sad-ud Din Shawl. It
was passed by the majority of people. The expelled leaders were alleged
to be working against the interests of the Muslims.
The Maharaja or Kashmir was also trying to streamline his relations with
the Muslims to avoid any political uprising in the State. He was also
aware of the fact that the Muslims of India had since associated
themselves with Indian National Congress. He was conscious of the fact
that the close contacts between the leader of Indian National Movement
and those of Kashmir leadership would ultimately create tremendous
difficulties for him. As a gesture of goodwill, the Pather Masjid was
handed over to Muslims on November 1, 1931. But these efforts of
Maharaja bore no fruit. Allah Rakha Sagar of Jammu gave 24-hour notice
to the State government for acceptance of Muslims demands. This was
followed by disturbances in Jammu which compelled the Maharaja to seek
the help of the British. On November 4, 1931, Gurkha Army arrived in the
State to maintain law and order.
Besides the
nomination of Prem Nath Bazaz as representative of Kashmiri Pandits, the
following members were appointed to the Glancy Commission:
1. Ghulam Ahmad Ashai (Srinagar);
2. Choudhry Ghulam Abbas Khan (Jammu);
3. Loknath Sharma (Jammu);
The purpose was to represent both, Hindu and Muslim, communities in the Commission and made it secular in character.
For delivering the provocative speeches, Mufti Zia-ud Din
Poonchi was expelled from the State in January 1931. Shaikh Mohammad
Abdullah was also prohibited to deliver any public speech. But defying
the prohibitory orders, he addressed a public meeting at Khanqah-I
Mualla on January 23, 1932, resulting in his arrest and six months
imprisonment. Choudhury Ghulam Abbas, Abdul Hamid Khan and Mohammad
Yaqub Ali sent a protest note to Maharaja on February 11, 1932, against
the detention of the Shaikh in Central Jail, Srinagar. Demonstrations
and protest meetings were held in different parts of the Valley. Moulana
Mohammad Syed Masoodi joined the political movement at this juncture.
He delivered the anti-government speeches in the protest meetings at
Khanqah-I Mualla, resulting in his arrest and meeting with the Shaikh in
Central Jail. It was in detention that Shaikh Mohammed Abdullah and
Moulana Mohammad Syed decided to from a regular regional political party
- Muslim Conference.
The Glancy Commission
submitted its report to the State government on March 22, 1932. The
Hindus felt that its recommendations were not favorable to the interests
of community and ousted Prem Nath Bazaz from the presidentship of
“Sanatan Dharam Yovak Sabha’. Jialal Kilam was the new President. In
April, 1932, Kashmiri Pandits launched a vigorous agitation called
“Bread Movement”, asking the Maharaja not to implement the
recommendations of Galancy Commission. Hundreds of Hindus courted
arrests in favour of their demands. Jialal Kilam, Kashyap Bandhu and
other prominent Hindus supervised and guided the agitation. But, as
usual, communal clashes took place in September 1932, killing the motive
and spirit of agitation.
Muslim Conference was
formed in 1932. A convention of this party was held on October 14-16,
1932, at Pather Masjid under the chairmanship of Shaikh Mohammad
Abdullah. The arrangements for this convention were made by Mirwaiz
Yusuf Shah, Moulvi Hamadani and Moulvi Abdullah. The leaders of the
newly-formed party demanded the implementation of the recommendations of
Glancy Commission.
On December 17, 1932,
Shaikh Mohammad Abdullah left for Lahore to attend the working committee
meeting of Muslim Conference. On his returns, January 20, 1933, Mirwaiz
Yusuf Shah declared him a ‘Mirzai’, in his religious sermons at
Khanqah-i Naqashband Sahib. This gave birth to regular clashes between
the followers of Mirwaiz Yusuf Shah and Shaikh Mohammad Abdullah, now
know as ‘Bakra’ (sheep) and ‘Sher’ (lion). To avoid the frequent clashes
between their followers, a “Peace Agreement” was signed by these two
leaders in presence of Wazir Mohammad Khan, Superintendent of Police.
After these developments, Mirwaiz Yusuf Shah dissociated himself from
Muslim Conference and also from the Shaikh. Moulvi Hamandani, who was
involved in a long professional rivalry with Mirwaiz Yusuf Shah, wooed
the support of Shaikh Mohammad Abdullah. The authorities of State
government also sensed the professional rivalry between the two moulvis
(preachers) and directed Mirwaiz Yusuf Shah to offer prayers in Jamia
Masjid while Moulvi Hamadani was instructed to offer the same at Iddgah
on the festival of Idd - April 16,1933. Mirwaiz Yusuf Shah perplexed by
the government directives, went to Iddgah by way of protest to offer the
prayers. To counter the move of Mirwaiz Yusuf Shah , Moulvi Hamadani
entered Jamia Masjid. There were bloody clashes between the followers of
two moulvies, who were known as “Cheka” and “Kota”. Dogra regime took a
serious note of these clashes and charged the two moulvies of
disturbing law and order in the Valley. Moulvi Hamadani furnished a bond
for Rs. 1000, but Mirwaiz Yusuf Shah refused to furnish the same and
decided to resist the pressures. The result was that the Mirwaiz was
detained and taken to Udhampur Jail on April 27,1933. Shaikh Mohammad
Abdullah was returning from Jammu on the same day and met the Mirwaiz at
Kud. On his arrived in the Valley, he gave the details of his Kud
meeting with the Mirwaiz. The rancorous remarks of Shaikh Mohammad
Abdullah were resented by the followers of the Mirwaiz. The Muslims of
Srinagar altogether got divided into rival groups - Sher and Bakra.
Mirwaiz Yusuf Shah was released from detention on May 3, 1933,
on the security-bond furnished by Sayyid Attaullah Shah Bukhari. On his
release, Mirwaiz criticized Moulvi Hamadani and his close association
with the Shaikh. It was followed by Sher-Bakra clashes. Shaikh Mohammad
Abdullah was arrested along with some of his close associates and then
released on August 7, 1933. The activities of Mirwaiz Yusuf Shah, Moulvi
Hamadani and Shaikh Mohammad Abdullah were restricted to Jamia Masjid,
Khanqah-i Mulla and Pather Misjid for three months. Mirwaiz Yousuf Shah
and his associates - Abdul Rahim Banday, Munish Assadullah Vakil, Khazir
Mohammad Zaroo, Munish Assadullah Hajji, Mama Barbazu and Abdul Salam
Dalal, formed a party of their own and named it “Azad Muslim
Conference”. To counter the activities of the Mirwaiz, Shaikh Mohammad
Abdullah and his allies formed the “Shoda Conference” under the
leadership of Ghulam Nabi Gilkar, Moulvi Abdullah Vakil, Mian Ahmad Yar
and Bakshi Ghulam Mohammad. “Azad Muslim Conference” established its
platform in Jamia Masjid and “Shoda Conference” decorated its stage at
Khanqah-i Naqashband Sahib. Both these parties were attacking and
counter-attacking each other.
On Idd day,
January 14, 1934, State authorities asked Moulvi Hamadani not to deliver
the sermon (waiz) at Ali Masjid. The Muslims took it otherwise as an
insult and protested. Moulana Masoodi, Sadr-ud Din Mujahid, Mohammad
Maqbool Bihaqi, M.A.Sabir, Ghulam Mohiuddin Indrabi and Ghulam Mustafa
Masoodi were arrested on January 28, 1934; and, expelled from the State
for one year. Moulvi Hamadani was also arrested and externed to Lahore.
Bakshi Ghulam Mohammad and Mir Ghulam Hasan Gilani were detained in
Reasi Jail. Mohiuddin Zohra, Mohiuddin Kara and Mohammad Iqbal Capri
were fined Rs. 1200 each. After the arrest of Bakshi Ghulam Mohammad,
“Azad National Conference” accused him of corruption and
misappropriation of the public finances.
State
Peoples’ Movement started again and the “dictators” (volunteers) were
offering arrests from Khanqah-I Mualla. Mujahid Manzil was under
construction those days. A meeting of All India Muslim Conference was
held at Sialkot on February 10, 1934, in which decided to send
“dictators” to Kashmir. But Shaikh Mohammad Abdullah turned down this
offer. However, Choudhury Ghulam Abbas came to Srinagar and delivered a
speech at Khanqah-I Mualla. He was detained by the State authorities.
Moulana Masoodi and Sadr-ud Din Mujahid entered Kashmir in the grab of
‘gujjars’ (shepherds). They remained under-ground for sometime and then
delivered a number of speeches at khanqah-I Mulla. Both of them were
arrested in the last quarter of 1934. At this time, Sardar Gauhar Rahman
arrived in Srinagar and opened a branch of ‘All India Muslim
Conference’ here.
All politics prisoners were
released and formation of State Assembly announced on the recommendation
of Glancy Commission. Elections were held on September 4, 1934, and
Muslims Conference got five seats. A convention of the party was held at
Sopore on November 11-13, 1934, and State government was asked to
implement the Glancy Commission recommendations in full. After the
convention was over, Shaikh Mohammad Abdullah left for India and toured
different parts of the country. He was introduced to Jawaharlal Nehru.
Mutual close friendship and confidence developed between the two
leaders. After his returns to Srinagar, Shaikh Mohammad Abdullah
appointed some non-Muslims as the members of Muslim Conference. Prem
Nath Bazaz was asked to publish the newspaper - “Hamdard”. Sardar Budh
Singh, Lala Girdharilal Anand, D.P.Dhar, Kashinath Karihalloo, Shamlal
Saraf and J.N.Zutshi joined hands with the Shaikh and played a
predominant role in the State Peoples’ Movement. A convention of Muslim
Conference was held at Mujahid Manzil on October 25-27, 1935, in which a
number of non-Muslims also participated. A river procession was taken
out in which Choudhury Ghulam Abbas, Ghulam Nabi Gilkar, Shaikh Mohammad
Abdullah and others participated. Choudhry Ghulam Abbas was elected the
President of the party. Some Muslim, Hindu and Sikh younth also formed
the “Youth League” in 1936. But neither Muslims Conference nor Youth
League could prevent the communal clashes taking place in the Valley in
June 1937, which were inspired by the British imperialism and
fundamentalist forces to weaken the State authority. Whatever may be the
reason, Kashmiri Pandits suffered either under one pretext or the
other. As a community, Muslims have always targeted the Kashmiri Hindus
in one way or the other. No doubt, the members of both communities
enjoyed good mutual relations at individual level. But “Muslim Mob
Mentality” has been always injurious to the Kashmiri Pandits.
Mohiuddin Kara founded the “Kashmir Mazdoor Sabha” in November
1937. “Mazdoor-Day” was observed in Kashmir on November 14, 1937; with
which started the labour movement and functioning of labour parties in
the State. The 6th annual convention of Muslim Conference was held at
Jammu from March 25-27, 1938. In this convention, a resolution was moved
to change the name of party from “Muslim Conference” to “National
Conference”, so that non-Muslims could actively participate in its
programmes and also in the State Peoples’ Movement. It was also proposed
to amend the constitution of the party and adopt a new constitute by
the name of “Naya Kashmir”. But the resolution was opposed by Choudhry
Ghulam Abbas, Abdul Majid Qureshi and Shaikh Ahmaddin Banahali, who
later resigned from the party.
A historical
convention of Muslims Conference was held at Pather Masjid, Srinagar,
from June 10-11. 1939, under the presidentship of Ghulam Mohammad Sadiq.
In this special convention, Moulana Syed Masoodi again adopted the
resolution for the change in the name of the party; which was
unanimously passed and the party was renamed as “National Conference”.
Shaikh Mohammad Abdullah was elected its President. Jialal Kilam and
Kashyap Bandhu also joined the new party. National Conference became a
‘lightening conductor’ for the Dogra rule and later on a ‘spring board’
for power struggle in the State of Jammu and Kashmir.
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