Talk:Sheikh Abdullah

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[edit] POV, OR

This article has serious POV problems, and is also almost completely OR of the Hazratbal speech. I am copying the speech analysis here; the actual details of the Sheikh's career will have to be filled in. Hornplease 08:02, 24 May 2006 (UTC)

[edit] Sheikh's concept of freedom

Sheikh Abdullah made a very important speech in the shrine of Hazratbal on 14 January 1949. Its importance can be gauged from the fact that this is the only speech of Sheikh Abdullah that Mehjoor rendered into verse. Unfortunately as Mehjoor's poem is written in the Kashmiri language it has not received the attention it deserves, although apart from its literary merit, this poem is of great importance for anyone who wants to study the situation in Kashmir in its proper perspective.

Freedom according to Sheikh Abdullah is freedom from exploitation and not the exchange of a foreign despot with a native one

“We are the slaves of the feudal system.
We will free ourselves from this bondage,
This was our aim and the foundation of our struggle.
This is the right path and the essence of our freedom”

It is very important to note that Sheikh is referring to a particular system and not to any particular person, race or group. He does not consider Kashmiris as slaves of Dogras but slaves of the feudal system. Removal of Dogras from power would not make an iota of difference to the slavery of the Kashmiris unless the psychological slavery that goes with the feudal mentality is gotten rid off. In this view he was so far ahead of his time that even today many people fail to understand the real import of the direction in which Sheikh Abdullah was trying to move his people. Thus it is argued that had Kashmir acceded to Pakistan the Feudal landlords who were Hindus would have run away leaving the land held by them in the hands of the local population , but this is not at all what the Sheikh is aiming at. He wants a change in mentality and not an exchange of despots or land ownership. It is slavery to the feudal mentality that has to be got rid of and not any particular ruler or feudal lord. The Dogras after all were not foreigners but one of the many tribes that inhabited the state of Jammu and Kashmir since ancient times.

“We are still slaves and if at present we accede to either of the   two countries
Our slavery will continue for ever (Feudal rulers will remain in place)”
Till now we were the slaves of one despot
Now fortuitously we are in a position to gain freedom
We can not now become slaves of another
Even if we die we will not commit such a mistake.”

In Sheikhs view it is not the sovereignty of the ruler but the sovereignty of the mass of the people that is the crux of freedom.

“With time the fires of civil war will burn out
We would then accede to that country
That will be the first to rid us of our troubles
That would keep our freedom intact 
That would be willing to consider us a free people”

[edit] =Sheikhs Philosophy of Democracy

Sheikh Abdullah was an advocate of real freedom and not phony freedom and that meant the wishes of the people should be paramount. He put this principle into practice in the very beginning of his speech when he asked the people to decide at the very outset whether they wanted him as their leader

 “It is up to you to decide
Whether you trust them or me.
As long as you consider me your leader
I will keep on sacrificing my life for my people.
If you do not have faith in me
You are at liberty to choose some other leader.
I assure you that whomsoever you choose as your leader
I will also become his faithful follower”

He minced no words in making this point clear to both Indians and Pakistanis

 "It was during this period that some powerful persons visited me
They were the ambassadors of India and Pakistan.
I told them both in plain words,
'We desperately want to become free.
Both of you should help us to gain freedom,
This is what will make us prosperous.
Once people are free they would be sovereign
To decide with which of the two they should accede.
Without doubt whatever the people decide
I along with my party men will support that.
I will not make any objection or oppose them
This I tell you plainly without circumlocution.”

It was on this principle that even when attacked by tribal invaders and in dire straits he agreed to accede to India for obtaining military help only after Nehru made a public commitment that this accession was temporary and subject to final ratification by the people.

 “Jawahar who feels for our sorrows and is a statesman.
Who is the pride of both India and Kashmir
He said, “This accession is only temporary,
It is only an excuse for being able to help you
Once war is over and peace is restored
The people of Kashmir will be asked to give their considered opinion
This accession will become permanent
Only when the people will endorse it unanimously.”
He made this speech on Radio
All who heard it applauded it.
After a few days he came personally to Kashmir
And put forward his proposal in public.”

The plebiscite movement that started after the Sheikh was incarcerated in 1953 was only a natural outcome of the Sheikh’s position which was clearly stated in his speech. While stating his position Shiekh Abdullah realistically anticipated the difficulties that had to be surmounted

 “This Jammu and Kashmir is our country.
  Four million Men and Women inhabit this land.
  It includes the mountainous regions of Gilgit and Ladakh
  And also Marwah,Wadwan and Kishtawar.
  People from these regions have to decide about accession,
  They will row the boat in their chosen direction.
  This is a prolonged and drawn out process.
  It can not be hastened preparations take time.
  Thousands of Muslim and Hindu families
  Have become migrants distraught and homeless.
  We have to bring the migrants back
  They have to be again rehabilitated
  Their homes have to be reconstructed, they must be given rations.
  They have to be provided with wearing apparel.
  This is no easy matter.
  Not one but thousands of families have to be rehabilitated.
  You have yourself seen how in olden days,
  If the government wanted to hold a minor election,
  It would take time and preparation.
  If someone amongst you decides to hold a wedding reception
  It takes at least six months of careful preparation.
  In brief I want you to understand
  Your journey is fraught with danger and your goal distant.
  It is essential that you should wait and be patient.
  Maintain calm and remain peaceful.
  We have to move forward with circumspection
  Be very careful, show deep insight
  Acting rashly in this situation
  Will surely result in doom and destruction.
  I have told the people beforehand,
  We ourselves will apply balm to our own wounds.”

He clearly understood that neither India nor Pakistan were willing to grant real Democracy as the vested interests were strong in both countries but peaceful and dogged perseverance would ultimately help to bring about a progressive change in the mindset of not only Kashmiris but also the people of India and Pakistan. Thus the struggle of the Kashmiris for freedom will catalyse the democratic process in both India and Pakistan

“Have patience, wait patiently
 These troubles are temporary they will pass.
 We should have courage, join hands 
 Leave aside doubts and become like lions.
 The Nations boat is adrift,
 We will bring it back to the shore. Solve our problems.
 We have seen hardship for eighteen years.
 We will remain steadfast and so achieve success. 
 I doubt not you will do that I say
 Have patience, face troubles fearlessly
 If you keep moving forward with patience and courage
 If you do not accept defeat, get frightened or tired
 I swear on oath before you
 Kashmir will be resurrected, our dignity exalted
 Kashmir will make India immortal
 And Kashmir will immortalize the name of Pakistan.”

The post 1949 history of Sheikh Abdullah is the history of a leader who is also a realist and is continuously coming to terms with the demands of a realpolitik that is governed by powerful players beyond his control

“We have our own problems. Who will listen to us?
 Maintaining dignity and patience is our only option.”

Some writers including A G Noorani have criticized the so called rigging of elections in 1951 when Sheikh was in power. They have perhaps not considered that conditions in 1950’s when the Election Commission was still in its infancy and holding elections was still a novel exercise for the people of the subcontinent. In India it has taken half a century for the election process to evolve to the level prevailing at present .In 1950 the State had no experience of holding elections in an organized fashion. It would be nearly half a century before Seshan would become Election Commissioner and model code of conduct develop slowly over a protracted period. Sheikh Abdullah was running an administration with higher officials more loyal than the king and the lower workers illiterate and ignorant of the demands of an election process which was an extremely novel process at that time. Massive irregularities in elections were to be the norm for decades in India. The machinery for conducting free and fair elections and the requisite experience of the electorate for the same has only now developed in India after decades of experience and demanding the same standards from the war ravaged administration of Kashmir in 1950’s would be unrealistic. The Sheikh was aware of these problems.

“I agree we are not totally blameless.   
We must have surely made mistakes.   
But why do you not judge justly   
And make allowance for the difficulties that we are facing”

An additional problem was the presence of sympathizers of the feudal system and agents of foreign powers who were out to sabotage the system and disillusion the people while pretending to support the revolution eventually paving the way for subsequent arrest and removal from power of Sheikh in 1953.

“We have bound the landlords and the tyrannous rich.
 We have ended the tyranny of the feudal lords.
 These were the persons who with great pomp and show
 Tyrannized the masses with impunity.
 We have pared their cruel claws
 We have broken their tyrannical swords.
 They have now to accept him as their ruler
 Whom they scorned as Tom, Dick or Harry
 This for the tyrants is bitter medicine
 They are angry with us, have a grudge in their hearts.
 They have lost wealth, power and land
 They have become our enemies and critics
 They have now donned the robe of cunning
 They sow the seeds of doubt among the people by spreading rumors.
 All of you see the efforts that we are making
 We have been facing hardships for eighteen years
 We have developed the infrastructure needed for democracy
 Working people now have power and dignity
 In contrast our critics come forth
 And sow delusions among the simple folk.”

[edit] Sheikh’s International outlook

Shiekh Abdullah in 1949 considered the struggle of Kashmiri people not in isolation but as a worldwide struggle of the human race for Democracy and freedom. At the very outset he asked the Kashmiri people to express their solidarity with the people of Indonesia who in their struggle against the Dutch colonial rulers are comrades of the Kashmiris who are also fighting for freedom like them

“On the sea coast is situated a country
 It is called Indonesia-listen carefully
 Its inhabitants are slaves like us.
 They serve tyrants day and night.”

And finally while expressing his solidarity with the people of Indonesia he moves on to include all people who are fighting for their liberty and rights

“The Dargah is a hallowed exalted place
 God accepts prayers made here for the sake of his holy prophet.
 We will supplicate at the Dargah and pray
 “O God grant them what they desire.
 Along with us give them freedom and happiness”
 And likewise we pray for all enslaved people of the world.”

It is remarkable that in 1949 Sheikh Sahib is talking not only of Kashmiris, Indonesians, Muslims or Asians but of all enslaved people of the world. In this, he is preaching humanism at its best, humanism that supersedes nationality, race, color or religion and he has the courage to do it before a highly communally polarized audience where his detractors portray him as an infidel and enemy of Islam who literally deserves to be burnt at the stake for failing to side with a Muslim Pakistan against a Godless India.

The Sheikh clearly tells the people not to view their struggle for freedom in isolation but understand it in an International perspective.

“ The old order in the world is changing
  So fast that man is left wondering.
  Having seen the worlds behavior
  Having carefully studied the book of its revolutions
  Think over it and show wisdom”

And he draws parallels between the situation in Kashmir and Palestine.

"Do you not see what is happening in Indonesia?
Why do you not take lessons from what is happening in Palestine?"

[edit] Sheiks Humanism

It is as a humanist that the Sheikh stands a head above his contemporaries. Although a devout Muslim who has the utmost veneration for the shrine of Hazratbal and deep belief in God yet in the highest traditions of sufistic Islam he is deeply concerned about the welfare of all people who inhabit the state irrespective of their caste ,creed or religion.He considers justice and fair play insuperable from the practice of the Islamic faith. Thus talking of the oppressed people of Indonesia he exhorts Kashmiris to show their solidarity with the Indonesians because it is the duty of Muslims to side with those supporting the cause of freedom

“The neighboring countries heard of their plight
They were filled with sorrow for the Indonesians
They condemned the atrocities of the Dutch.
It is proper for us Kashmiris also
That we should express our solidarity with them.
We are Muslims and this is our duty
All free people have done the same.”

And when like a devout Muslim he prays at the shrine of Hazratbal his prayer is for the freedom of all enslaved people irrespective of their Nationality, caste creed or religion.

“The Dargah is a hallowed exalted place
 God accepts prayers made here for the sake of his holy prophet.
 We will supplicate at the Dargah and pray
 O God grant them what they desire.
 Along with us give them freedom and happiness
 And likewise we pray for all enslaved people of the world.”

He is horrified at the carnage committed by Muslims and Hindus in the name of religion and the loss of tolerance from the subcontinent

“When the people came to know that they had attained independence
 They cast off all human values
 They forgot their human nature and became beasts.
 Like vicious dogs they started to bite each other
 The Hindus murdered all the Muslims in their locality
 The Muslims likewise slaughtered the Hindus.
 Countless Hindus and Muslims were killed,
 Lakhs of dead bodies were piled up in heaps.
 Lakhs of men women and little children,
 Were killed, like mosquitoes swatted.
 What more can I tell, India was destroyed,
 India which was once likened to Eden (for its tolerance)”

He compares the internecine fighting between Muslims and Hindus of the subcontinent to a fight between two vicious cats

“At present people of India and Pakistan are engaged in mayhem and 
 murder
 They have forgotten the lessons of love and tolerance.
 They have become senseless, demented
 That is why a brother is killing his brother.
 Let us wait till their fever abates and their madness is cured
 After shedding blood, as happens with cats who have fought for a 
 long time”

He praises the Muslims and Hindus of Kashmir for their loving tolerant nature and wants the question of accession to be decided not by a majority vote with the Muslims over ruling the Hindus but by a consensus that satisfies the people of both the communities.

“Muslims and Hindus of this State have a loving nature
They treat each other with love and affection.
The civil war was raging in India and Punjab
News of this war filled the Kashmiris with sorrow.
Every morn brought doleful news
Of a brother tearing asunder his brother’s breast
If at that time I would have said, “Come,
Tell me with whom shall we accede?”
The Muslims would never say India
For they would be afraid of getting killed.
Similarly the Hindus would be horrified
If even the name of Pakistan was mentioned
With such a war raging and under such conditions
It would be most improper to debate accession.
Hence it is necessary that we should wait
With time the fires of civil war will burn out
We would then accede to that country
Which will be the first to rid us of our troubles
Which would keep our freedom intact
Which would be willing to consider us a free people.”

He requests his opponents to not allow their mutual differences to stand in the way of their goal of uplifting Kashmir

I ask these friends
Let them think
These mutual differences,
Will they persist forever or will they be resolved?
Surely our life is ephemeral
It is unwise to think of it as eternal
However our country will remain for aeons
Our children will continue to inhabit this land.
So we should not take a step without thinking
We have to think of our future.
How we can convert
Our beautiful Kashmir into a splendid flower garden
That our children may live free and sovereign
We should try to make conditions suitable for that.
These friends have tested my nature for long
I never harbor a grudge against anyone in my heart.”

[edit] Sheikh s’courage

Kashmiris refer to Sheikh Abdullah as “ The Lion of Kashmir ” and not without reason . It is easy to be an arm chair philosopher and theorize in the security of ones home but to stand before a crowd of hundreds of thousand of people rabidly polarized on religious lines and tell them to practice a rational rather than a communal approach needs extraordinary courage. At a time when Muslims not believing in the two nation theory were considered guilty of apostasy and a Muslim who disputed accession to Pakistan a heretic fit to burnt at the stake the Shiekh stood before a crowd of hundreds of thousands of Muslims in the holiest shrine of Hazratbal and without mincing words clearly stated

“With time the fires of civil war will burn out
 We would then accede to that country
 Which will be the first to rid us of our troubles
 Which would keep our freedom intact
 Which would be willing to consider us a free people.”

In Sheikhs time when Kashmiris were considered a weak and pusillanimous race, when the term “Kashmiri soldier” was considered an oxymoron, thousands of Pathans from Hazara and Murree known for their ferocious, cruel and warlike nature invaded Kashmir. The Sheikh with his characteristic courage did not flinch but exhorted the people to stand up and face the invaders bravely with the slogan

“ Hamla Awar Kabhardar
  Hum Larne Ko Hain Tayyar”(O invader  beware, we are prepared to fight)

And the people responded en masse to the Sheikhs call . Inspired by the Sheikhs leadership and courage a young Kashmiri boy Sherwani without caring for his life went to the Pathans and offered to show them a short cut to the Srinagar airport and then misled them delaying them sufficiently to allow Indian troops to land and secure the airport, a maneuver which ultimately led to the defeat of the Pathans. The Pathans were furious when they came to know that they had been tricked by Sherwani and as a punishment tortured Sherwani to death pumping more than fourteen bullets into the young boys body. The great Kashmiri poet Mehjoor was so moved by Sherwani's sacrifice that he wrote a poem “Sherwanis Dream” in whose last stanza Sherwani tells the Kashmiris that:

 “As long as you obey the bidding of the Lion of Kashmir 
  Neither the Waziris will have the strength  to kill you nor the
  Hazaris will be able to defeat you”

[edit] References

1.Ahad O Payman e Hazratbal by Mehjoor Kashmiri in Kulyat e Mehjoor page415 M.Y.Teng Ed Published by J & K Academy of Arts Culture and Languages Srinagar 1983

2.English translation of Mehjoors poem Ahad O Payman e Hazratbal By Syed Taffazull Hussain (In Press) Preprint may be requested by email to taffazull@yahoo.com

[edit] Proposed merge from duplicate article at Sheikh Mohammed Abdullah

Merge and redirect OK? --Mereda 08:11, 6 November 2006 (UTC) Done. Mereda 16:14, 8 November 2006 (UTC)

[edit] See also

Maharaja Hari Singh (1895–1961), was the last ruling Maharaja / Emperor / King of all Lands and Territories of the princely state / Kingdom of Jammu and Kashmir in India. He was the Father of Dr. Karan Singh.
Instrument of Accession (Jammu and Kashmir) to the Country / Dominion of India
Lord Mountbatten
Jammu and Kashmir, India
Dr. Karan Singh, son of Maharaja Hari Singh and distinguished diplomat, Congress Leader from J&K, Royal Family and would have been the present Maharaja / Emperor / King of all Lands and Territories of Jammu and Kashmir, Dr Karan Singh was born heir apparent to the then ruler of the state of Jammu and Kashmir and served successively as regent, Sardar-i-Riyasat and governor of the state.
History of Jammu and Kashmir
Kashmir region
India
Kashmir
Kashmiri
Kashmiri Pandit
Kashmir conflict
Terrorism in Kashmir
Kargil War
Indo-Pakistani Wars
Line of Control Kashmir
What is called by the Government of Pakistan as Azad Kashmir but is infact an integral part of Jammu and Kashmir
Pakistan-administered Kashmir an area of Kashmir adminstered by Pakistan, in fact an integral part of Jammu and Kashmir
Kargil War or the Indo-Pakistani War of 1999
LOC Kargil, a 2003 Bollywood war film based on "Kargil War" or the "Indo-Pakistani War of 1999", directed by J.P.Dutta
Indo-China War Kashmir
Trans-Karakoram Tract an area of Kashmir administered by China, in fact an integral part of Jammu and Kashmir
Aksai Chin an area of Kashmir adminstered by China, infact another integral part of Jammu and Kashmir
2005 Kashmir earthquake
Dogra
Rajput
Dynasties of Ancient Kashmir
Maharaja / Emperor / King
Monarch / Maharaja / Emperor / King
List of political parties in the state
List of topics on the land and the people of “Jammu and Kashmir”

External Links

Atulsnischal 02:43, 23 December 2006 (UTC)

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Talk:Sheikh Abdullah

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Contents

[edit] POV, OR

[edit] Sheikh's concept of freedom

[edit] =Sheikhs Philosophy of Democracy

[edit] Sheikh’s International outlook

[edit] Sheiks Humanism

[edit] Sheikh s’courage

[edit] References

[edit] Proposed merge from duplicate article at Sheikh Mohammed Abdullah

[edit] See also

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