12 Ikramullah Jaswal
Central Jail, New Delhi 2nd May 1980
Asalamualaikum!
Respected Jaswāl Sahib,
After this prolonged separation, I finally received your affectionate letter some time ago. Thank you for remembering me. I must apologise for the delay in responding; for various reasons, I could not write sooner. I hope you will not take this explanation as a mere “excuse for wrongdoing.” The significance of correspondence between friends is undeniable, and I regret that I could not maintain this exchange over the years—not because your memory had faded from my mind, but because of the tyranny of circumstances, which, despite one’s longing, ruthlessly extinguishes desires. To recount this aspect of prison life, a whole book would be needed, but for now, I shall only say that for captivity—especially the captivity of people like us—the adage “Prisoners are not supposed to be choosers“ holds the weight of an immutable truth.
You may be surprised to learn that, after years, I have only now been able to use writing material, and even this “right” had to be sought through the High Court. As you rightly said, I am indeed unable to write about my circumstances—not because I lack the ability, but because lamenting one’s conditions in writing has never been my way, nor has it ever been my nature.
So, consider this letter as an acknowledgment of receipt of your note, for which you had made a request and which, I am certain, you must have awaited eagerly. If you do not dismiss it as poetic fancy, then allow me to say that your affectionate letter arrived like a refreshing breeze in this confined cage, bringing with it, tidings of joy. A procession of cherished memories began to dance upon the canvas of my mind, and with it, the depth of that unwavering bond of sincerity and love, which we rightfully consider a shared and invaluable legacy, grew ever more vivid.
I hope that despite your “personal” reasons—of which you have written in some detail—you will continue this correspondence, at least for my sake. For me, these letters of affection are no less than a treasure. And for loyal friends like you, the apprehensions of the “selfproclaimed custodians of authority”, along with all their petty machinations, hold no greater weight than a mere straw.1
I read your letter not once but several times—not merely because it was from you, but also in the hope that, through it, I might better perceive the picture concealed between its lines. In the intensity of your pain and emotion, you have said much, and while one may agree with it in light of reason and intellect, those who have embarked upon the path of passion and madness judge circumstances by entirely different standards. The restlessness of desires, though significant in its own right, cannot be made the axis of life, for those who truly understand love know that “ʿIshq fī nafsihi”, that love, in and of itself, is a trial of patience.
Regarding the common affairs of life, an English writer once remarked,
“Nothing succeeds like success, but it is equally true that nothing fails like a failure.”
For those who seek to seize the mantle of human leadership by making immediate necessities and the demands of time their guiding principles, this saying may seem no less than a prescription from Machiavelli. Yet, they can never attain the station reserved solely for those entrusted with the task of shaping and adorning human history. Indeed, the reins of history have always rested in the hands of that tribe of lovers who raised the banner of rebellion against the dominant traditions and figures of their time, giving new direction to thought and action. For them, the aforementioned criterion of success and failure has never been worth consideration.
Reflect, then—why was Socrates made to drink the cup of poison? Why did the Messenger of Time leap into Nimrod’s fire? Why did Jesus (ʿĪsā ʿalayhi as-salām) embrace the cross of the rulers of his era? Why did the Prophet Muhammad ﷺ, even after being bloodied in the marketplace of Ṭāif, show no sign of sorrow on his blessed face? Why did Gautama Buddha refuse to reconcile with Brahmanic exploitation? Were the movements of Martin Luther’s Renaissance, the theories of Marx and Engels, and the spread of anti-colonial independence struggles ever advocates of compromise with the dominant traditions and figures of their respective times?
History has often seen those who laid the foundations of movements that shaped the destinies of nations fail to live long enough to witness their ideas reach full maturity, yet this does not diminish their role in constructing the edifice built upon those very ideas. Owing to their historical contributions, they are forever counted among the “as-sābiqūn al-awwalūn”, the pioneers and forerunners. This subject is so vast that the constraints of this letter cannot do it justice. In brief, I can only say that ahl-e-ʿishq—the people of passion—cannot even conceive of renouncing their identity. To abandon one’s identity is not only the death of the lovers and the faithful, but also the death of human progress itself. What should truly frighten us is the day when people abandon the path of sacrifice and selflessness for the sake of ideals, instead becoming slaves to convenience. For in the absence of this virtue, the world would become nothing more than a vast graveyard filled with the walking dead. Seen in this light, your proposal—expressed in the gentlest possible terms—can only be described as […].2
Moreover, you well know that the formation of any national identity is shaped by countless historical factors. It neither comes into existence through mere declarations nor vanishes by being renounced. National identity is a gift of nature; no power on earth can erase it. Thus,
the notion of partition as a consequence of forsaking identity is, to us, nothing short of a grievous sin. 3 Historical truths stand firm upon their own strength; the frailties of human beings do not affect them. It is another matter entirely if, due to their own frailties, an individual or a group fails to keep pace with the current of history and, like a weightless object, drifts upon its waves, finding solace in the fleeting comforts of the shore. But who knows this better than you—that we cannot belong to such a category?
Who in this world does not long for peace and contentment? But failing to distinguish between the stillness of a graveyard and the tranquillity of a life in motion is sheer folly. That so-called peace and order which trembles beneath the shadow of fear and terror, and which requires the slaughter of dreams and the torment of mental disquiet to sustain itself, is in truth nothing but a harbinger of death.
This letter has grown quite lengthy, so I shall conclude this discussion here.
There is no need to worry about me, for whatever Allah has decreed for me shall ultimately be for the best for all of us. You must simply continue your prayers for me. I was saddened to hear of your personal troubles—may Allah ease your difficulties. Being so far away, what else can I do for you besides pray?
The news of the passing of our esteemed companion, the late Muhammad Zaman Khan Abbasi 4, has deeply grieved my heart. May Allah grant the departed soul a place in His mercy and bestow upon his family the strength to bear this loss with patience. Please extend my condolences to the bereaved family on my behalf.
I was troubled to learn of respected Mir Hidayatullah Sahib’s heart condition. Nonetheless, it is good that these days he eats less but does not consume grief. Kindly convey my warm regards, full of sincerity and affection, to respected Ansari Sahib, Bashir Tabassum Sahib, Sufi Muhammad Zaman Sahib, respected G. M. Mir Sahib, Muhammad Siddiq Baba Sahib, the doctor, and all our other friends and well-wishers.
In February, I received a letter from the Doctor Sahib 5, which I have already responded to. However, I have yet to receive confirmation of the delivery of my reply, which I had sent to his clinic address. Please also extend my greetings to Naseem Lone Sahib and respected Nazeer Sahib.
I am well aware of Naseem Sahib’s intensity of feeling; indeed, I have experienced it myself. His words, “Konj bichhad gayi daaran labhdi sajnan noon” (The crane that strayed from the flock seeks its beloved), no doubt reflect his pain. It is, in itself, a sorrowful state of affairs.
But tell him from my side that the true tragedy begins when “Daar bichhad jaye, raah toon labhdi manzil noon” (The flock itself strays, searching for the lost path to its destination).
Pray that Allah keeps us safe from such circumstances.6
Please do convey my greetings to Hashim and Ashraf. The prolonged wait for Hashim’s appeal is a matter of concern—please write to me in more detail about it. Also, through Naseem Lone, kindly send my greetings to respected Dr. Basit. 7
One last thing—do not think that we are without companions. For those who claim to be people of faith, the entire universe and its Creator remain ever ready to support them. This is not mere philosophical rhetoric but rather the distilled essence of my consciousness and experience. There is little room to expand on this subject here, as both ink and paper are running out. Moreover, if this letter grows too lengthy, the self-appointed custodians of righteousness might dismiss it as devoid of meaning and launch an assault on your pocket as well—something I certainly do not wish to happen.
I am also enclosing a note for respected Mr. Islamabadi along with this letter. I hope you will deliver it to him. It is, in fact, a reply to a long-pending letter of his that I had been unable to write until now.8
Yes, the hair on my head may indeed be turning white, but what can I do when my heart remains young, and the desires that dwell within it are still alive and luminous? As for my socalled ascetic demeanour, that is merely a perception born of your imagination—I make no such claim, let alone possess such qualities. Old age and renunciation are reserved for you alone. As for me, I shall no doubt grow old in time, but may our aspirations never age along with our bodies.9
Aside from our local friends, kindly convey my regards to your family, and shower your children with all my love.
Only seeking your prayers,
Your brother,
Muhammad Maqbool Bhat
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- Under the pretext of censorship, government officials in Pakistan and India would intercept letters written by or addressed to Maqbool Bhat. This would cause delays of several months. Due to such actions, many valuable letters were lost and never reached their intended recipients.
- This word was illegible due to ambiguity and could not be read.
- A distinct identity and separate recognition are essential for a nation’s survival. A nation is divided when its identity is erased. This is why Shaheed Maqbool Bhat emphasized the importance of preserving national identity.
- Muhammad Zaman Abbasi of Garhi Dupatta.
- Farooq Haider.
- Although it is indeed a tragedy when an individual becomes separated from their group, Shaheed Maqbool Bhat pointed out that the true tragedy is not the individual’s separation but rather when the entire group or nation loses its way on the path to its destination. May God protect the Kashmiri nation from such a tragedy.
- Abdul Basit is a renowned legal expert from Pakistan. He is of Kashmiri descent and currently resides in Lahore.
- It is unknown who this Mr. Islamabadi was or what note Bhat Sahib sent to him.
- A believer’s faith never grows cold. This is why a believer serves as a source of inspiration and action for others.