AS a visionary leader, Quaid-i-Azam Muhammad Ali Jinnah had a special affiliation and attachment with the Princely State of Jammu and Kashmir.
He regarded Jammu and Kashmir as essential to the security of Pakistan, famously stating: “Kashmir is the jugular vein of Pakistan and no nation or state would tolerate its jugular vein remaining under the sword of the enemy.” This phrase, a political metaphor popularized by Quaid-i-Azam, emphasizes Kashmir’s strategic and economic importance for Pakistan’s survival and prosperity—comparable to the jugular vein’s role in human blood circulation.
Quaid-i-Azam’s vision was rooted in strategic foresight. He understood that Kashmir’s location—bordering both Pakistan and India and in proximity to China—gives it immense geopolitical importance. Control over this region could offer Pakistan significant leverage in regional dynamics. Economically, Kashmir’s water resources, particularly the rivers flowing into Pakistan, are vital for agriculture and other sectors. Any loss of control over these water resources would directly impact Pakistan’s economy. Culturally, a large portion of Kashmir’s population shares religious and cultural ties with Pakistan, making it a deeply sensitive and emotionally resonant issue. Symbolically, under the two-nation theory—the foundation for Pakistan’s creation—Muslim-majority areas like Kashmir were envisioned to be part of Pakistan. Therefore, the “jugular vein” metaphor underscores that Kashmir is not merely territorial; it is central to Pakistan’s identity, security and future.
To understand Quaid’s vision more clearly, it is useful to look at the record of his visits to Kashmir. His first visit to the region was in 1926, a private trip during which he spent a few days assessing the socio-economic conditions and observing the oppressive Dogra rule firsthand. At the time, there was no political awakening in the region and the people of Kashmir were denied even basic human rights. Disturbed by these conditions, Quaid-i-Azam later got a resolution passed during the All-India Muslim League Working Committee session in Lahore in 1926. This resolution highlighted the educational and economic backwardness of Kashmiri Muslims and urged the Maharajah’s Government to improve their living standards.
In 1929, Quaid paid his second visit to Kashmir. During this visit, he met with local leaders to better understand the hardships faced by the people. Though both of these early visits were low profile, they provided Quaid with deep insights into the ground realities of the princely state. Despite Dogra oppression, by 1932 the Muslims of Jammu and Kashmir had established their first political forum—the All Jammu and Kashmir Muslim Conference—aimed at securing political and social rights and asserting the right to self-determination.
Quaid-i-Azam’s third visit to Kashmir was in 1936, this time as a prominent leader of Indian Muslims. During this trip, he received a grand reception organized by the Muslim Conference, led by Sheikh Muhammad Abdullah and Chaudhry Ghulam Abbas. Addressing the people, Quaid proclaimed: “Oh yes Muslim! Our Allah is one, our Prophet is one, our Quran is one and, therefore, our Voice must also be one.” This powerful call for unity resonated deeply with the Kashmiri Muslim populace.
In 1944, Quaid-i-Azam visited Jammu and Kashmir for the fourth and final time. During this extended stay of over a month, he travelled to various parts of the state. Concerned by the political divisions among Kashmiris, he addressed separate gatherings organized by the Muslim Conference and the National Conference. He met leaders from both parties, as well as students, lawyers, journalists and ordinary citizens. This visit proved to be pivotal in influencing the future political direction of Kashmir and left a lasting impact on its people.
In August 2019, India unilaterally and illegally revoked the special status of Indian Illegally Occupied Jammu and Kashmir (IIOJK), annexing it as union territories in blatant disregard of UN resolutions and international law. Since then, India has implemented drastic demographic changes and committed massive human rights violations in the region. More recently, in April 2025, India unilaterally suspended the Indus Waters Treaty (IWT) of 1960, violating established agreements and international norms. This act of water manipulation targeting Pakistan further reaffirms Quaid-i-Azam’s foresight. His vision of Kashmir as the jugular vein of Pakistan becomes even more relevant today, as water, identity and strategic survival remain deeply linked with the fate of Kashmir.
— The writer is Professor of Politics and IR at International Islamic University, Islamabad.
(drmkedu@gmail.com)
