by Dr Abdul Ahad
06/09/2025
The Hazratbal Shrine is not merely a physical space of worship in Kashmir; it is the spiritual heart of millions, a living symbol of faith, unity, and collective memory. Any disturbance here sends ripples across the Valley, awakening both religious fervour and political undercurrents. Having personally witnessed the tumultuous events of 1963, when the sacred relic of the Prophet Muhammad (SAW) was stolen, I cannot view today’s developments in isolation. What may seem to outsiders as a minor administrative lapse or a decorative change carries profound implications for the Muslim psyche in Kashmir.
The current uproar at Hazratbal, sparked by the engraving of an Ashoka Chakra on a plaque unnecessarily installed for the shrine’s refurbishment, is not merely a passing controversy. It has reignited deep-seated anxieties about religious sanctity, governance, and political interference in sacred matters. Historically, even when complete rebuilding of Hazratbal was accomplished, no foundation stone or plaque was placed, precisely to respect Islamic injunctions against images or symbols in places of worship.
From an Islamic perspective, the introduction of any emblem, statue, or figure into a shrine or mosque is strictly forbidden. Such actions, even if unintended, are seen as a direct violation of the sanctity of the space. This sentiment is not merely theological but embedded in centuries of Muslim practice and tradition in Kashmir.
The issue also carries legal implications. Under the Emblem of India (Prohibition of Improper Use) Act, 2005, the Ashoka Emblem cannot be used for personal, commercial, or religious purposes without explicit permission. Its improper use constitutes a punishable offense, inviting up to two years of imprisonment, a fine of up to 5,000, or both. The presence of this emblem at Hazratbal thus stands in violation not only of Islamic norms but also of law.
Adding to the disquiet is the fact that this plaque commemorates only refurbishing that does not justify the installation of such a marker. Kashmiri voices have been unequivocal: “Our shrines were built through devotion and collective contributions of the people, without plaques or nameplates. To introduce them now is to trample on both faith and tradition.”
Lessons from 1963
To fully grasp the gravity of the present moment, one must recall the night of December 26, 1963, when the Mo-i-Muqaddas—the sacred relic believed to be a hair of the Prophet Muhammad (SAW)—was stolen from Hazratbal. The theft plunged the Valley into unprecedented turmoil. I vividly remember the wails of anguish that swept through the streets, the sea of mourners, and the spontaneous eruption of protests. The atmosphere was charged not merely with grief but with a deep sense of betrayal.
The political repercussions were swift and seismic. The incident undermined Bakshi Ghulam Mohammad’s administration, which was already facing growing discontent. Into this volatile space stepped G. M. Sadiq and D. P. Dhar, who emerged as the immediate political beneficiaries. Their rapid consolidation of power in the wake of public anger demonstrated how deeply politics and faith intertwine in Kashmir. The state’s handling of the crisis also set a troubling precedent: instead of transparent accountability, the episode was manipulated to serve political ends, leaving lingering doubts that have never been fully resolved.
The current controversy, though different in form, risks following a similar trajectory. At its core, this is not merely about a plaque or an emblem. It is about who controls the narrative of Kashmir’s most sacred shrine and whether religious spaces can remain free from political maneuvering. The placement of the Ashoka Chakra—an emblem of the state—inside Hazratbal is perceived as an assertion of authority over a site that, for Kashmiris, belongs only to the divine.
This act violates the very spirit of the Waqf Act, which mandates that properties like Hazratbal be managed in accordance with Muslim law and customs. It also represents a fundamental misunderstanding of the emotional and spiritual bond Kashmiris share with Hazratbal. When these sentiments are disregarded, the result is not merely administrative friction but a deep and potentially explosive rupture in society.
Echoes of Past and Warnings for the Future
The reaction of the people has been instinctive and filled with visible pain. In their voices is a reminder of 1963, a warning that when matters of faith are tampered with, the consequences cannot be contained by law-and-order measures alone. The demand for immediate removal of the plaque, and an unconditional apology is not merely a political stance but a collective plea to safeguard the sanctity of Hazratbal.
The lessons of the Mo-i-Muqaddas theft remain stark and relevant: faith cannot be used as a pawn in political games without tearing at the very fabric of society. If those in power today fail to heed these lessons, history may well repeat itself; this time with consequences far more dangerous in a Valley already scarred by decades of conflict.
Hazratbal stands as a living testament to the resilience of Kashmiri faith and identity. Its sanctity must be preserved not through plaques, emblems, or administrative decrees, but through humility, reverence, and a recognition of its spiritual significance. In respecting Hazratbal, the Waqf Board would not only uphold the law but also honour the centuries-old bond between a people and their most sacred space.
What is at stake is far more than a plaque: it is the soul of Kashmir itself. The argument that devotees entering Hazratbal carry currency notes bearing the Ashoka emblem and therefore should have no objection to the installation of an Ashoka emblem on the plaque, is deeply flawed. Yes, the faithful do carry such notes in their pockets, but they do not display them as objects of reverence or symbols of worship. To justify a public, permanent display on religious premises using this reasoning is naive and misleading.
Dr Abdul Ahad is a globally renowned author and a household name in Kashmir, known for his comprehensive, objective, and well-researched books on Kashmir
