History of Kashmir - KASHMIR RANG

According to folk etymology, the name “Kashmir” means “wet land” (from Sanskrit ” water and shamira”). In Rajatarangi, a history of Kashmir written by Kalhana in the mid-12th century, it is stated that the valley of Kashmir was formerly a lake. According to Hindu mythology, this lake originated from the great Rishi or sage, Kashyapa, son of Murichi. Herodotus is also believed to refer to Kashmir by Ptolemy’s Casparia. Kashmir has an archaic spelling, and is still spelled that way in some countries.The history of Kashmir is intertwined with the history of the wider Indian subcontinent in South Asia with influences from the surrounding regions of Central and East Asia. Historically, Kashmir refers only to the Kashmir valley in the western Himalayas. Today, it refers to a larger area that includes the Indian-administered center region of Jammu and Kashmir (comprising the Jammu and Kashmir Valley) and the Pakistan-administered territories of Ladakh, Azad Kashmir and Gilgit-Baltistan, and China. Includes administered areas. Aksai Chin and Trans-Karakoram tract regions.In the first half of the 1st century, the Kashmir region became an important center of Hinduism and later—under the Mauryas and the Kushanas—of Buddhism. Later in the 9th century, during the Kurkota dynasty, a local tradition of Shaivism arose. It flourished through seven centuries of Hindu rule, continuing under the Utpal and Lohara dynasties, ending in the mid-14th century. Islamization in Kashmir began during the 13th century, accelerated under Muslim rule during the 14th and 15th centuries, and led to the decline of Kashmir Shaivism in Kashmir.In 1339, Shah Mir became the first Muslim ruler of Kashmir, inaugurating the Shah Mir dynasty. For the next five centuries, Muslim kings ruled Kashmir, including the Mughal Empire, which ruled from 1586 to 1751, and the Afghan Durrani Empire, which ruled from 1747 to 1819. In the same year, under Ranjit Singh, the Sikhs captured Kashmir. In 1846, after the defeat of the Sikhs in the First Anglo-Sikh War, the Treaty of Lahore was signed and the territory was purchased from the British under the Treaty of Amritsar, with Raja Gulab Singh of Jammu becoming the new ruler. Kashmir was ruled by its descendants, under the suzerainty (or guardianship) of the British Crown, until 1947, when the former royal state became a disputed territory, now administered by three countries: India, Pakistan, and People’s Republic of China.

History writing

The Nilamata Purana (compiled c. 500-600 CE) contains accounts of the early history of Kashmir. Be that as it may, being a Puranic source, it has been contended that it is to some degree conflicting and questionable. Kalhana’s Rajatarangini (Stream of Lords), all 8000 Sanskrit verses of which were completed by 1150 CE, chronicles the lines of Kashmir from the 1st to the 12th century. It depends on conventional sources such as the Nalmata Purana, engravings, coins, landmarks and Kalhana’s individual perceptions that emerged from his family’s political encounters. The anecdotal depictions at the conclusion of the work deliver way to judicious and basic analyzes of the emotional occasions that took put between the 11th and 12th centuries, for which Kalhana is regularly called “India’s to begin with historian”.

During the rule of Muslim rulers in Kashmir, three reference sections to the Rajatrangini were composed by Junaraja (1411-1463 CE), Srivara, and Prajiabhat and Soka, finishing with Akbar’s victory of Kashmir in 1586 CE. This content was interpreted into Persian by Muslim researchers such as Nizamuddin, Farishta and Abul Fazl. Biharistan Shahi and Hyder Malik’s History of Kashmir (completed in 1621 CE) are the most imperative works on the history of Kashmir amid the Sultanate period. Both writings were composed in Persian and utilized Rajatrangini and Persian history as their sources.

Initial date

Buddha, Jammu and Kashmir, 7th-8th century.

Under Turmana, the Ulcho Huns crossed the Hindu Kush mountains and prevailed expansive parts of western India, counting Kashmir. His child Mehrakula (c. 502-530 CE) driven a military campaign to prevail all of northern India. He was contradicted by Baladitya in Magadha and at long last vanquished by Yesodharman in Malwa. After the overcome, Mihirakula returned to Kashmir where he driven a revolt against the ruler. He at that point prevailed Gandhara where he incurred numerous abominations on the Buddhists and annihilated their hallowed places. The impact of the Huns finished after the passing of Mehrikula.

Hindu family

A progression of Hindu lines ruled the locale from the 7th-14th centuries. After the 7th century, Kashmiri Hinduism made critical advance. In the centuries that taken after, Kashmir created numerous artists, rationalists, and craftsmen who contributed to Sanskrit writing and Hinduism. Among the eminent researchers of this period was Vasugupta (c. 875-925 CE) who composed the Shiva Sutras that laid the establishments of the Shaiva framework known as Kashmir Shaivism. The dualistic translation of the Shaivite sacred writings was vanquished by Abhinavagupta (c. 975-1025 CE) who composed numerous philosophical works on Kashmir Shaivism. Kashmir Shaivism was received by the common individuals of Kashmir and unequivocally affected Shaivism in South India.

The Martin Sun Sanctuary is devoted to the primary holy place, the god Surya. The sanctuary complex was built by the third ruler of the Karkota tradition, Lalithaditya Muktapada, in the 8th century Advertisement. It is one of the biggest sanctuaries in the Indian subcontinent.

In the 8th century, the Kurkota Realm set up itself as the ruler of Kashmir. Kashmir thrived as an majestic control beneath the Karkotas. Chandra Peda of this family was recognized as the lord of Kashmir by an royal arrange of the Chinese sovereign. His successor Lalitaditya Muktapada driven a effective military campaign against the Tibetans. He at that point crushed Yeshvarman of Kanyakubja and along these lines prevailed the eastern kingdoms of Magadha, Kamrup, Gauda and Kalinga. Lalitaditya amplified his impact over Malwa and Gujarat and vanquished the Middle easterners in Sindh. After his passing, Kashmir’s impact on other kingdoms declined and the tradition came to an conclusion in 1000 Advertisement. 855-856 AD.

The Utpal line established by Avantivarman taken after the Karkotas. His successor Shankaravarman (885-902 CE) driven a effective military campaign against the Gurjars in the Punjab. Political precariousness in the 10th century made the illustrious bodyguards (tantrins) exceptionally effective in Kashmir. Beneath the Tantris, the gracious organization collapsed and chaos ruled in Kashmir until they were vanquished by Chakravarman. Ruler Deda, who had a place to the Hindu illustrious family of Udabhandpura on her mother’s side, took over as ruler in the moment half of the 10th century. After his passing in Advertisement, the position of royalty passed to the Lohara family. The final ruler of the Lohara line, Sahadeva, fled Kashmir after driving a brutal attack of Kashmir by the Turko-Mongol chieftain Zuljo (Dlacha). He is frequently credited with the development of a canal, named “Kate Kool” after him, which redirected the waters of the Jhelum to anticipate the visit flooding of Srinagar.

Amid the 11th century, Mahmud of Ghazni made two endeavors to win Kashmir. In any case, both his campaigns failed as they appear not take the post of Lohkot underneath attack.Muslim rulers

Shalimar Bagh in Srinagar; The Mughals built numerous Charbagh-style gardens all through the Kashmir Valley

In 1700 Advertisement, a hireling of a affluent Kashmir vendor brought the Mu-maqdis (hair of the Prophet), a statue of Muhammad, to the valley. This antique was kept in Hazrat Bil’s sanctum on the banks of Dal Lake. Nadir Shah’s attack of India in 1738 CE encourage debilitated Mughal control over Kashmir.

Islam and Kashmir – A Historical Perspective

The arrival of Islam in Kashmir was not a random or accidental event but rather the result of a gradual and structured historical process. According to historians, Islam was introduced to Kashmir through Hamim bin Sama, a Syrian who accompanied Jai Singh during the time of Muhammad bin Qasim’s conquest of Sindh. At that time, the region stretching from Multan to Kabul was under the control of the Raja of Kashmir, who granted some land to Jai Singh as a jagir. Hamim bin Sama entered Kashmir not as a missionary or religious scholar but as a refugee seeking shelter (Wani, 2017).

However, labeling Hamim bin Sama as the first Muslim to enter Kashmir is not entirely accurate. Long before his arrival, Arab traders had already been traveling to the Indian subcontinent for commerce. Owing to its strategic location in the heart of Asia, Kashmir held significant importance in ancient trade routes. Arab trading caravans frequently passed through Kashmir en route to Tibet and China, and during their commercial ventures, they also shared their religious beliefs and Islamic worldview.

It would be fair to assert that these Arab merchants played a pivotal role in laying the foundation for Islamic awareness in the region. Their presence and interactions with local populations contributed to the early understanding of Islam in Kashmir. This initial exposure was later followed by more organized and effective efforts to spread Islam throughout the valley.

Moreover, even before the formal introduction of Islam, individual Muslims are said to have visited Kashmir. Some historical accounts claim that during the reign of Raja Harsh, Muslim soldiers were already serving in the Kashmiri army (Tishna, 2008). This suggests that Muslim influence in the region predates many of the widely acknowledged events related to the spread of Islam.

The Rise of Islam and the Shahmiri Dynasty in Kashmir

Rinchen Shah’s Conversion to Islam

Rinchen Shah, a Tibetan by origin, arrived in Kashmir following a fallout with his uncle. Known for his unmatched bravery, resolve, and leadership, Rinchen initially adhered to Buddhism. However, upon reaching Kashmir, he encountered a society predominantly practicing Hinduism. During his time in the valley, he developed a close relationship with Shah Mir, a Muslim from Hazara. This association introduced Rinchen to Islamic teachings, and he began a serious study of the three major religions—Hinduism, Buddhism, and Islam.

According to legend, Rinchen resolved to adopt the religion of the first person he would see the next morning. As the story goes, when he opened his palace window at dawn, he saw a man praying by the riverside. He summoned the man and inquired about his faith. The man responded by reciting verses from the Qur’an, deeply moving Rinchen, who then embraced Islam at his hands (Tishna, 2006).

This man was Bulbul Shah Abdul Rehman, a revered Muslim saint. Rinchen’s conversion in 1325 marked a turning point in Kashmiri history. He adopted the name Sultan Sadruddin and laid the foundation of Islamic rule in the valley. Though his reign lasted only two years (1325–1327), his acceptance of Islam inspired many locals to do the same, eventually making Islam the state religion.

After Sultan Sadruddin’s death, Raja Sehdev’s brother, Odyan Dev, was invited by Kota Rani to assume the throne in 1327, since Sadruddin’s son, Haider Khan, was still a minor. However, political stability remained short-lived. Soon after, a Turkish chieftain launched an invasion, prompting widespread fear. In response, Odyan Dev fled and was exiled to Tibet (Abbasi, 2013).

Kashmir under the Shahmiri Dynasty

Amid growing instability, Kota Rani urged Shah Mir to form an army and repel the invading forces. Displaying exceptional valor and tactical skill, Shah Mir successfully defeated the invaders. As a result, Odyan Dev was briefly restored to power, but he died soon after in 1339.

With the throne vacant, Kota Rani crowned herself as ruler of Kashmir. Shah Mir proposed marriage to her, but she refused. Determined to take power, Shah Mir left Inderkot for Srinagar, seeking support from the people. Impressed by his leadership and courage, the citizens rallied behind him. After a brief conflict, Shah Mir emerged victorious, and in 1339, he officially assumed control of the kingdom. Kota Rani’s rule lasted just 50 days.

Thus began the Shahmiri Dynasty, which ruled Kashmir for the next 215 years. A total of 19 rulers from this family governed the region, overseeing a crucial period of transformation and expansion.

Geopolitical Changes During the Shahmiri Rule

During the Shahmiri era, Kashmir witnessed significant geographical expansion. The valley’s boundaries extended well beyond their earlier limits, and new administrative and territorial reforms were introduced. Since the primary focus of this research is on the changing geographical boundaries of Kashmir under different dynasties, the following sections will offer a concise overview of the Shahmiri rulers and the territorial developments that occurred during their respective reigns.

Muslim rulers

Sultan Shams-ud-Din Shah Mir

Shah Mir ascended the throne of Kashmir under the title Sultan Shams-ud-Din, marking the beginning of a new era in the region’s history. He is recognized as the founder of the Shahmiri dynasty, which laid the foundation for a long period of Muslim rule in Kashmir.

Although the first Muslim ruler of Kashmir was Rinchen Shah (later known as Sultan Sadruddin) in 1325, his reign was short-lived. Following his death, Odyan Dev ruled from 1327 to 1339. It was only with the rise of Shah Mir in 1339 that a stable and formal Islamic rule was firmly established in the valley.

Under Shah Mir’s leadership, the Shahmiri dynasty expanded its territory to include Ladakh, Baltistan, and Jammu, consolidating Muslim authority across a wider region (Nazami, 1998). To strengthen his political position, Shah Mir married Kota Rani, the former queen, and dedicated himself to governing the state with wisdom and efficiency.

Sultan Shams-ud-Din passed away in 1347, leaving behind two sons, Jamshid and Ali Sher. After his death, Jamshid succeeded him as the next ruler of Kashmir, continuing the legacy of the Shahmiri dynasty.

Sultan Shahab-ud-Din – The Conqueror and Reformer of Kashmir

Sultan Shahab-ud-Din, the son of Sultan Ala-ud-Din, succeeded his father as the ruler of Kashmir and became one of the most distinguished monarchs of the Shahmiri dynasty. No other ruler during the Shahmiri era matched his military achievements and territorial expansions. Not only did he administer the kingdom effectively, but his reign also marked a golden chapter of conquests and political strength in the history of Muslim Kashmir.

Though Sultan Sadruddin (Rinchen Shah) initiated Muslim rule in Kashmir in 1325, and Shah Mir established its continuity, it was under Shahab-ud-Din that the Sultanate of Kashmir reached its zenith in power and prestige. He expanded Kashmir’s frontiers from Attock to Sirhind, bringing vast territories under his control (Wani, 1995). During his rule, Sirhind was formally annexed into the Kashmiri Sultanate—a testament to his military vision and strategic leadership. His reign is often hailed as the most glorious political and military era in the Muslim history of Kashmir (Khan, 2011).

Historians have likened his zeal for conquest to that of Muhammad Ghori, as Shahab-ud-Din successfully led campaigns into Hazara, Swat, Bajaur, and onward to Kabul. His empire further expanded to include Badakhshan, Herat, Ghazni, Kandahar, and Khorasan. On his return through the Hindu Kush, he annexed Tibet, Gilgit, and Baltistan (Mir, 2006). His unmatched courage earned him the admiration of his contemporaries and the respect of future generations.

Even in the broader political landscape of the subcontinent, Shahab-ud-Din held his own. When Feroz Shah Tughlaq ruled over India, a peace treaty was signed between the two powers, recognizing Shahab-ud-Din’s sovereignty from Sirhind to Kashmir (Parmu, 1969). This diplomatic victory highlighted his statesmanship and ability to command recognition from powerful neighboring rulers.

With a formidable army of 50,000 cavalry and 100,000 infantry, Shahab-ud-Din launched decisive campaigns to restore peace in rebellious regions like Punjab and Peshawar. His military expeditions were not limited to defense but were also aimed at ensuring stability and curbing uprisings in surrounding territories (Tishna, 2006).

Known as the Golden Age of Conquests, Shahab-ud-Din’s reign was not solely defined by military victories. He also revived and enriched Kashmiri culture, taking concrete steps to protect and promote its rich heritage. He balanced the sword with the pen and valor with vision—leaving a profound impact on the spiritual, cultural, and political fabric of the region (Bazaz, 1992).

Despite having to manage a vast and often volatile empire, Shahab-ud-Din’s governance was marked by strategic planning, effective administration, and cultural investment. His reign stretched across Hazara, Swat, Bajaur, Kabul, Badakhshan, Herat, Ghazni, Kandahar, Khorasan, Tibet, Gilgit, Baltistan, Peshawar, Punjab, and Lahore, forming a massive domain rarely seen in Kashmiri history. The formal recognition of Kashmir’s authority up to Sirhind speaks volumes about his diplomatic and military excellence.

Sultan Shahab-ud-Din passed away in 1387, but his legacy endures. His reign not only expanded the geographical limits of Kashmir but also fortified its cultural identity and political strength. He remains one of the most iconic and accomplished rulers in the annals of Kashmiri history.

Sultan Zain-ul-Abidin – The Great Bud Shah

In 1423, Shahi Khan ascended the throne of Kashmir with the regal title Sultan Zain-ul-Abidin, remembered in history as Bud Shah (The Great King). His reign is widely regarded as the Golden Age of Muslim Kashmir, celebrated for its advancements in architecture, infrastructure, industry, culture, and social reform. His wisdom, tolerance, and visionary leadership earned him deep admiration from both Muslim and Hindu historians alike (Tishna, 2006).

Sultan Zain-ul-Abidin was not just a ruler—he was a poet, scholar, writer, and warrior, embodying both intellectual depth and military acumen. During his reign, Kashmir established diplomatic relations with Iran and the Arab world, while also experiencing an unparalleled period of peace and prosperity. Construction projects flourished, new industries were born, and territorial expansion extended the Sultanate’s reach.

Known for his exceptional statecraft, Bud Shah introduced and promoted papermaking, silk weaving, carpet weaving, and shawl production on a large scale. He also established a military training institution for the youth, underscoring his commitment to national defense. His armies secured the borders and even launched successful campaigns into parts of Tibet and Punjab, annexing them into the kingdom (Tishna, 2006).

At the time of his rise, Sultan Bahlol Lodhi ruled Delhi. Bud Shah’s reign saw a revival of the peace treaty originally signed between Sultan Shahab-ud-Din and Feroz Shah Tughlaq, reaffirming Kashmir’s sovereignty over regions from Sirhind to the valley. Alongside his cultural and economic initiatives, Bud Shah implemented strong administrative reforms to safeguard Kashmir’s internal stability and territorial integrity (Rehman, 2011).

The geographical expansion of Kashmir under Zain-ul-Abidin included Tibet, Hazara, Punjab, and Baghistan, making his reign not just culturally rich but also geopolitically significant. His rule is still cherished by Kashmiris as the happiest and most prosperous period in their history (Lawrance, 1991).

Sultan Zain-ul-Abidin passed away in 1472, leaving behind a legacy that has remained unmatched in Kashmir’s Islamic history. After his death, the Shahmiri dynasty continued until 1554, but none of his successors equaled the grandeur of Bud Shah or Sultan Shahab-ud-Din. The last Shahmiri ruler, Sultan Habib Shah (1553–1554), was the nephew of Ghazi Chak, but internal betrayal led to his downfall. Ghazi Chak deposed him, effectively ending the Shahmiri dynasty and beginning the Chak dynasty’s rule (Tishna, 2008).

The Decline of the Shahmiri Dynasty

As with all earthly powers, true sovereignty belongs to Allah, and the fall of dynasties often comes when justice is abandoned and indulgence overtakes duty. The Shahmiri dynasty, too, witnessed such a decline. In its final years, corruption, luxury, infighting, and political incompetence eroded its foundations.

During the reign of Sultan Sikandar, also known as Sikandar Butshikan (the Idol Breaker), religious intolerance led to the widespread destruction of Hindu temples. His minister, Siah Butt, who converted to Islam and became Malik Saifuddin, was instrumental in such policies. Although Bud Shah later worked to repair Hindu-Muslim relations and brought reconciliation, the damage had been done (Mir, 2006). The deep wounds and mistrust among the communities never fully healed.

By the mid-16th century, the once-glorious Shahmiri dynasty had become weak and fragmented. Political intrigue, internal betrayal, and the rulers’ obsession with luxury over military preparedness created a power vacuum. Exploiting this, the Chaks, a powerful noble family, rose to power.

In 1554, Ghazi Chak overthrew Habib Shah, the last Shahmiri sultan, and declared himself ruler—thus marking the end of the Shahmiri dynasty and the rise of Chak rule in Kashmir (Abbasi, 2013).

While the Shahmiri era saw Kashmir rise to cultural and territorial prominence under rulers like Shahab-ud-Din and Bud Shah, it ultimately succumbed to internal decay, mismanagement, and power struggles. Yet, the legacy of its greatest rulers continues to inspire generations.

It would be fair to view the Shahmiri dynasty as a unique embodiment of Hindu-Muslim religious and social harmony in Kashmir. The society under Shahmiri rule was inclusive and tolerant, embracing people of diverse religions and sects without discrimination. The Shahmiri rulers did not impose their faith on others; instead, they upheld religious freedom and respected the cultural diversity of their subjects.

In every sphere of the state—be it governance, society, or administration—individuals from various religious and sectarian backgrounds were treated equally. Many high-ranking positions in government were held by nobles and dignitaries from different faiths, reflecting the inclusive nature of Shahmiri rule. This era transformed Kashmir into a cradle of peace, coexistence, and prosperity.

Under the illustrious reigns of Sultan Shahab-ud-Din and Sultan Zain-ul-Abidin (Bud Shah), the geographical boundaries of Kashmir expanded significantly, establishing the region as a powerful and culturally rich sultanate.

However, this golden period gradually came to an end due to the decadence and luxury of later rulers, increasing internal conflicts, sectarian divisions, and the self-serving ambitions of the ruling elite. These factors collectively weakened the foundation of the sultanate, leading to the eventual downfall of Muslim rule under the Shahmiri dynasty in Kashmir.

Mughals (1580s–1750s)

Kashmir did not witness direct Mughal rule till the reign of Mughal badshah (emperor) Akbar the Great, who took control of Kashmir and added it to his Kabul Subah in 1586. Shah Jahan carved it out as a separate subah (imperial top-level province), with seat at Srinagar. During successive Mughal emperors many celebrated gardens, mosques and palaces were constructed. Religious intolerance and discriminatory taxation reappeared when Mughal emperor Aurangzeb ascended to the throne in 1658 CE. After his death, the influence of the Mughal Empire declined.

Shalimar Bagh in Srinagar; The Mughals built many Charbagh-style gardens throughout the Kashmir Valley

In 1700 AD, a servant of a wealthy Kashmir merchant brought the Mu-maqdis (hair of the Prophet), a statue of Muhammad, to the valley. This relic was kept in Hazrat Bil’s shrine on the banks of Dal Lake. Nadir Shah’s invasion of India in 1738 CE further weakened Mughal control over Kashmir.

Durrani Empire (1752-1819)

Taking advantage of the decay of the Mughal Domain, the Afghan Durrani Realm beneath Ahmad Shah Durrani captured Kashmir in 1752. In the mid-1750s, the Afghan-appointed senator of Kashmir, Sikh Jeon Mil, driven a resistance against the Durrani Realm some time recently being crushed in 1762. After Mal’s overcome, the Durrani persecuted the remaining Hindu populace through constrained transformations, murders, and constrained labor. The scope of abuse by the Durrani amplified to all classes independent of religion and a overwhelming burden of charges was forced on the Kashmiri people.

Several Afghan governors managed the locale on sake of the Durrani Realm. Amid the Durrani run the show in Kashmir, income from the locale shaped a major portion of the Durrani Empire’s income. The Sultanate controlled Kashmir until 1819, after which the locale was attached by the Sikh Empire.

Sikh rule (1820–1846)

After four centuries of Muslim rule, Kashmir fell to the overcoming armed forces of the Sikhs beneath Ranjit Singh of Punjab after the Fight of Shopian in 1819. As the Kashmiris had endured beneath the Afghans, they at first invited the unused Sikh rulers. Be that as it may, the Sikh governors turned out to be difficult taskmasters, and Sikh run the show was by and large considered harsh, ensured maybe by the remoteness of Kashmir from the capital of the Sikh Realm in Lahore. The Sikhs sanctioned a number of anti-Muslim laws, which included giving out passing sentences for dairy animals butcher, closing down the Jamia Masjid in Srinagar, and forbidding the azaan, the open Muslim call to supplication. Kashmir had too presently started to pull in European guests, a few of whom composed of the servile destitution of the tremendous Muslim proletariat and of the over the top charges beneath the Sikhs. Tall charges, agreeing to a few modern accounts, had drained huge tracts of the farmland, permitting as it were one-sixteenth of the cultivable arrive to be developed. Be that as it may, after a starvation in 1832, the Sikhs decreased the arrive charge to half the deliver of the arrive and moreover started to offer interest-free credits to agriculturists; Kashmir got to be the moment most elevated income worker for the Sikh realm. Amid this time Kashmiri shawls got to be known around the world, drawing in numerous buyers particularly in the west.

Earlier, in 1780, after the passing of Ranjit Deo, the kingdom of Jammu (to the south of the Kashmir valley) was too captured by the Sikhs and made a tributary. Ranjit Deo’s grandnephew, Gulab Singh, hence looked for benefit at the court of Ranjit Singh, recognized himself in afterward campaigns and got named as the Raja of Jammu in 1820. With the offer assistance of his officer, Zorawar Singh, Gulab Singh before long captured for the Sikhs the lands of Ladakh and Baltistan.

Princely State of Kashmir and Jammu (Dogra Run the show, 1846–1947)

In 1845, the To begin with Anglo-Sikh War broke out, and Gulab Singh “thought up to hold himself reserved till the fight of Sobraon (1846), when he showed up as a valuable go between and the trusted advisor of Sir Henry Lawrence. Two arrangements were concluded. By the to begin with the State of Lahore (i.e. West Punjab) given over to the British, as proportionate for (rupees) ten million of repayment, the slope nations between Beas and Indus the British made over to Gulab Singh for (Rupees) 7.5 million all the sloping or precipitous region arranged to the east of Indus and west of Ravi” (i.e. the Vale of Kashmir). The Settlement of Amritsar liberated Gulab Singh from commitments towards the Sikhs and made him the Maharajah of Jammu and Kashmir. The Dogras’ devotion came in convenient to the British amid the revolt of 1857 which challenged British run the show in India. Dogras denied to give asylum to double-crossers, permitted English ladies and children to look for refuge in Kashmir and sent Kashmiri troops to battle on sake of the British. British in return remunerated them by securing the progression of Dogra run the show in Kashmir. Before long after Gulab Singh’s passing in 1857, his child, Ranbir Singh, included the emirates of Hunza, Gilgit and SiriNagar to the kingdom.

Partition of subcontinent 1947

Ranbir Singh’s grandson Hari Singh, who had climbed the position of authority of Kashmir in 1925, was the ruling ruler in 1947 at the conclusion of British run the show of the subcontinent and the ensuing parcel of the British Indian Domain into the recently autonomous Domain of India and Domain of Pakistan. An inner revolt started in the Poonch locale against harsh tax collection by the Maharaja.In Admirable, Maharaja’s strengths let go upon exhibits in support of Kashmir joining Pakistan, burned entire towns and slaughtered guiltless individuals. The individuals of Poonch pronounced an free government of “Azad” Kashmir on 24 October. Rulers of Regal States were energized to acquiesce their States to either Domain – India or Pakistan, taking into account components such as geological contiguity and the wishes of their individuals. In 1947, Kashmir’s populace was “77% Muslim and 20% Hindu”. To delay making a rushed choice, the Maharaja marked a halt understanding with Pakistan, which guaranteed progression of exchange, travel, communication, and comparative administrations between the two. Such an understanding was pending with India. Taking after colossal riots in Jammu, in October 1947, Pashtuns from Pakistan’s North-West Wilderness Area enlisted by the individuals of Poonch, attacked Kashmir, along with the individuals of Poonch, supposedly angered by the outrages against individual Muslims in Poonch and Jammu. The tribesmen engaged in plundering and killing along in the way. The apparent point of the guerilla campaign was to frighten Hari Singh into accommodation. Instep the Maharaja offered to the Government of India for help, and the Governor-General Lord Mountbatten concurred on the condition that the ruler acquiesce to India. When the Maharaja signed the Instrument of Accession, at the same time Indian soldiers entered Kashmir and involved all but a little area of the state. India acknowledged the promotion, with respect to it temporary until such time as the will of the individuals can be discovered. Kashmiri leader endorsed the accession as ad hoc which would be ultimately decided by the people of the State. He was designated the head of the crisis organization by the Maharaja. The Pakistani government instantly challenged the promotion, proposing that it was false, that the Maharaja acted beneath pressure and that he had no right to sign an understanding with India when the halt understanding with Pakistan was still in drive.