The mysterious theft of the holy relic from Dargah-e-Hazratbal in the winter of 1963 created a Himalayan crisis for the governments in Srinagar and Delhi. Its enigmatic recovery and reinstallation momentarily contained the Kashmir crisis. The subject became so sensitive that scholars avoided it. Khalid Bashir Ahmad’s latest book, reviewed by Muhammad Nadeem, is the first major credible scholarly work on this landmark event in Kashmir’s history.
Khalid Bashir Ahmad’s Kashmir: Shock, Fury, Turmoil: The Theft of Prophet’s Relic, Outrage and Spin-Off serves as a masterful chronicle of one of the most defining events in the modern history of Kashmir: the theft of the Moi-e-Muqaddas (the holy relic) from Srinagar’s Hazratbal shrine in December 1963. Ahmad approaches this emotionally charged historic episode with the dual precision of a historian and the sensitivity of a storyteller. Through meticulous research and evocative prose, he reconstructs the event and its aftermath, uncovering its profound social, political, and spiritual implications.
The Sacred Relic
Ahmad’s book highlights the sanctity of the Moi-e-Muqaddas in the collective consciousness of Kashmir’s Muslim population. The relic, as he explains, was far more than a religious artefact; it was an anchor of faith and identity. Its disappearance plunged the community into despair, with streets filled with barefoot mourners, markets shuttered, and black flags flying from every home.
A poet and former head of the Director of Information and Public Relations (DIPR), Libraries Department and the Jammu and Kashmir Academy of Arts, Culture and Languages, Khalid has tackled interesting subjects in his books in the last decade. Started with a detailed narrative on the Jhelum River, Kashmir lifeline, Khalid did a full-length critique of Rajatarangni, and a collection of key events of history, before he started investigating the factors that led to the theft of the holy relic and its recovery.
Ahmad eloquently captures the relic’s spiritual significance, drawing on hadiths and historical records to contextualise the Kashmiri people’s devotion. He recounts the scrupulous rituals surrounding the relic’s public display, emphasising its role as a unifying force in a society fractured by political divide. This portrayal resonates deeply, illustrating how the Moi-e-Muqaddas symbolised hope and healing amidst centuries of oppression under successive rulers—from the Mughals and Afghans to the Sikhs and Dogras.
An Anatomy of a Crisis
The narrative excels in its granular detailing of the theft itself. Ahmad reconstructs the sequence of events with forensic clarity, from the breaching of the relic’s secured chamber to the discovery of its absence on that fateful morning. His reliance on primary sources, including police records and eyewitness testimonies, lends credibility and immediacy to the account.
Ahmad’s exploration of the ensuing investigation reveals a web of bureaucratic ineptitude and political intrigue. The state’s failure to swiftly identify the culprits and recover the relic fuelled widespread suspicions of official complicity. Ahmad’s analysis is particularly incisive in his critique of the government’s opacity, which he suggests deepened public mistrust and exacerbated the crisis.
Political Context
The theft of the Moi-e-Muqaddas occurred against the backdrop of a politically volatile Kashmir, and Ahmad deftly situates the event within this larger context. He explores the lingering discontent following Sheikh Mohammad Abdullah’s dismissal in 1953 and the beginning of the erosion of Article 370, linking these developments to the collective outrage that the theft provoked.
The book’s analysis of the central government’s response is particularly thought-provoking. Ahmad examines the involvement of top officials, including Prime Minister Pandit Nehru and his intelligence chief B N Mullik, and critiques their failure to provide a transparent resolution. The episode, as Ahmad argues, highlighted the fragility of the state’s legitimacy in Kashmir and underscored the disconnect between Delhi and Srinagar.
A Socio-Political Unifier
One of the most compelling aspects of Ahmad’s narrative is his portrayal of the theft as a moment of unprecedented unity in Kashmir. The collective grief and outrage transcended sectarian and political divides, uniting Kashmir’s Muslim population in a shared cause. Ahmad recounts the formation of the Action Committee for Recovery of the Relic, which mobilised mass protests and negotiated with the authorities.
The author’s depiction of these protests is particularly vivid. He describes the streets of Srinagar transformed into arenas of mass mourning, with people marching in funeral shrouds and chanting slogans of faith. This unity, Ahmad argues, was both a testament to the relic’s symbolic power and a reflection of Kashmir’s deep-seated yearning for dignity and rights.
Interplay of Religion and Politics
Ahmad’s narrative is as much about faith as it is about politics. He explores how the theft of the Moi-e-Muqaddas became a lightning rod for broader discontent, catalysing a movement that challenged both local and national authorities. The book’s analysis of Pakistan’s role in the crisis adds a geopolitical dimension, highlighting the country’s efforts to internationalise the issue at the United Nations.
At the same time, Ahmad critiques the opportunism of certain political actors within Kashmir. He suggests that some leaders exploited the crisis to advance their agendas, further complicating an already volatile situation. This nuanced analysis highlights the intricate interplay of faith and politics in Kashmir, a theme that remains deeply relevant even now.
The Recovery
The book’s account of the relic’s eventual recovery is marked by ambiguity and unresolved questions. Ahmad documents the government’s announcement of the relic’s return, the rituals of its reinstallation at Hazratbal, and the public celebrations that followed. However, he also highlights the lingering doubts about the relic’s authenticity, fuelled by the government’s refusal to allow independent verification.
Ahmad’s exploration of this ambiguity is one of the book’s strengths. He argues that the lack of transparency undermined the government’s credibility and left a wound in Kashmir’s collective psyche. The episode, he suggests, became a metaphor for the broader erosion of trust between the state and its people.
Ahmad shifts his lens from the immediate outrage following the theft of the Moi-e-Muqaddas to the intricate web of political intrigue, public distrust, and systemic failures that followed its recovery. He navigates the complex aftermath, delving into the deeply flawed investigation, the contentious identification process, and the haunting questions that remain unanswered to this day. Ahmad paints a chilling portrait of a society gripped by uncertainty, where faith and governance collide, leaving a legacy of suspicion and discontent.
A Crisis Averted?
The recovery of the Moi-e-Muqaddas, far from being a moment of communal relief, became a contentious spectacle. Ahmad recounts the identification process, marked by ambiguity and coercion. Ahmad captures the charged atmosphere where spiritual and political imperatives clashed, creating an event that seemed more staged than sacred.
The account of Sayyid Mirak Shah Kashani’s “inner vision” testifying to the relic’s genuineness contrasts sharply with claims that no one verified its authenticity during the ceremony. Ahmad’s inclusion of conflicting narratives showcases the persistent doubts among the public. The ceremonial joy proclaimed by some leaders rings hollow in light of accusations of governmental manipulation and the public’s deep-seated mistrust.
A Theatre of Political Expediency
Ahmad expands on the political ramifications of the relic’s theft and recovery, exposing how it became a tool in the hands of political actors. Maulana Mohammad Sayeed Masoodi, who initially led the Action Committee for the relic’s recovery, emerges as a polarising figure. Ahmad highlights accusations that Masoodi prioritised stabilising the state and restoring Delhi’s control over addressing the public’s spiritual anguish. Sheikh Abdullah’s sharp criticism of Masoodi, labelling him as a “mischievous man” serving Delhi’s interests, points out the divisive role of leadership during this tumultuous period.
The book further delves into how the crisis was leveraged to weaken the Plebiscite Front and consolidate power in favour of Delhi’s preferred candidates. Ahmad portrays a scene where the theft’s investigation fades into a backdrop of political realignments, with the relic’s sanctity subsumed by the state’s overarching agenda of control.
Systemic Failures
Ahmad’s narrative of the investigation into the theft is a scathing indictment of the state apparatus. He details how the case was marked by procedural lapses, delays, and outright fabrications. The government’s inability—or unwillingness—to produce conclusive evidence against the accused deepened public suspicion. The narrative of Banday, Rashid, and the elusive Qadir Bhat, branded as culprits without credible evidence, reveals a judiciary and police force that operated under duress.
Particularly harrowing are the accounts of torture inflicted on the accused, including Abdur Rashid’s horrifying ordeal of having his nails pulled out and salt sprinkled on his wounds. Ahmad’s portrayal of these abuses humanises the larger tragedy, offering a grim reminder of the human cost of political gamesmanship.
Conspiracy Theories
Ahmad’s exploration of conspiracy theories adds an element of intrigue and frustration. Ahmad recounts widely circulating rumours, including allegations that the theft was orchestrated to pressure Delhi to release Sheikh Abdullah or to pave the way for Bakshi Ghulam Mohammad’s return to power.
Ahmad critically examines these theories, exposing their inconsistencies while acknowledging their persistence in the public imagination. The lack of transparency in the government’s handling of the case only fuelled such speculation, leaving a vacuum that rumours readily filled.
The Role of Religious Authority
Ahmad’s depiction of the role played by religious figures in the crisis is both critical and compassionate. The ulema, tasked with verifying the relic’s authenticity, found themselves in a moral and political quagmire. The reluctance of some to unequivocally endorse the relic’s genuineness, coupled with others’ assertions of divine insight, reflects the complex interplay between faith and pragmatism.
The book also highlights the public’s disillusionment with religious leaders who appeared complicit in the state’s narrative. Ahmad’s nuanced portrayal of this dynamic tells the fragility of religious authority in times of political upheaval.
Ahmad explores how the agitation that began as a religious movement morphed into a powerful political awakening, challenging entrenched systems and reshaping the dynamics of power in Kashmir. With precision and historical rigour, Ahmad narrates the twists and turns of this period and the complexity of Kashmir’s political landscape.
An Agitation Redefined
Ahmad’s recounting of the “agitation spillover” portrays the deepening instability in Kashmir weeks after the relic’s recovery. The masses, emboldened by their collective power, began demanding more than the relic’s return. Calls for a plebiscite dominated public discourse, turning the agitation into a vehicle for larger political aspirations. The narrative captures the growing momentum of these demands, fuelled by public gatherings at Srinagar’s Jama Masjid and elsewhere, where leaders like Ghulam Ahmad Ashai passed resolutions pushing for a plebiscite.
This transformation from religious outrage to political mobilisation reveals the latent energy within Kashmiri society, which Ahmad vividly brings to life. His use of firsthand accounts, such as Ashai’s involvement and the fiery public meetings, lends the narrative an immediacy and authenticity that engages readers and situates them within the unfolding drama.
The book delves into the role of religious leaders, including Molvi Mohammad Farooq, in the evolving agitation. Ahmad illustrates how these figures straddled the delicate line between faith and politics, often wielding sermons as platforms for political discourse. The blending of religious authority with political activism, as seen in Farooq’s speeches advocating plebiscite and the release of Sheikh Abdullah, highlights the profound interconnectedness of religion and politics in Kashmir.
Ahmad’s portrayal of this phenomenon reflects his understanding of Kashmir’s socio-political fabric. While he acknowledges the effectiveness of this strategy in galvanising public support, he also critiques the challenges it posed to secular political movements, highlighting the fissures it created within the broader political movement.
Youth and Labour Movements
Among the features of the book is Ahmad’s exploration of the burgeoning role of youth and labour in the agitation. The emergence of groups like the Students and Youth League, with leaders such as Sheikh Ghulam Mohammad and Anwar Ashai, represents the infusion of new energy into the political landscape. Ahmad recounts their bold actions, including organising demonstrations coinciding with United Nations debates on Kashmir, capturing their desire to internationalise the issue.
Simultaneously, labour unions became a critical site of political contention. Ahmad narrates how the Action Committee’s penetration into labour organisations, displacing pro-government leaders, reflected the broader democratisation of political discourse. These developments reveal the multi-layered nature of the agitation, which encompassed religious fervour, political ideology, and socio-economic grievances.
Sheikh Abdullah’s Release
Another pivotal moment in this book is the release of Sheikh Abdullah in April 1964, following the withdrawal of the Kashmir Conspiracy Case. Ahmad provides a detailed account of the political machinations leading up to this event, including Prime Minister Nehru’s recognition of Abdullah’s enduring influence and the necessity of engaging him for any political settlement in Kashmir.
The public’s ecstatic response to Abdullah’s release, marked by processions, is vividly described. However, Ahmad does not shy away from highlighting the fissures within the movement that emerged in its wake. The debate over the colour of flags to greet Abdullah, and the tensions it symbolised, reflects the fragility of unity among the agitation’s diverse factions.
The Unfolding Conspiracies
Ahmad delves deeply into the myriad conspiracy theories that surrounded the theft and recovery of the relic. From allegations implicating Bakshi Ghulam Mohammad’s faction to rumours of covert intelligence operations, the narrative becomes a labyrinth of suspicion and intrigue. Ahmad critically evaluates these theories, drawing on sources ranging from official records to personal interviews.
The ambiguity surrounding the recovery of the relic, and the refusal of authorities to disclose the details of the operation, remains a focal point. Ahmad’s suggestion that secrecy was a deliberate strategy to obscure the involvement of insiders adds a layer of complexity and the interplay of power, religion, and governance in shaping public perception.
The agitation also paved the way for the rise of new political players, as Ahmad narrates. Organisations such as the Young Men’s League and other factions began asserting themselves, challenging both the government and established opposition groups like the Plebiscite Front. Ahmad’s portrayal of this dynamic captures the fragmentation of Kashmir’s political landscape, with multiple voices vying for dominance in the post-agitation period.
Ahmad highlights the shifting alliances and ideological contests that characterised this era. Ahmad’s attention to detail, including the internal debates within these groups, enriches the narrative and offers readers a comprehensive view of the political transformations underway.
Ahmad shifts his focus to the broader socio-political, communal, and diplomatic fallout of the Moi-e-Muqaddas theft. By dissecting the long-term consequences of the event, Ahmad crafts a narrative that situates this singular crisis within the larger trajectory of Kashmir’s political history. His analysis extends beyond immediate events, exploring the incident’s enduring influence on Kashmir’s fractured politics, communal harmony, and its role in shaping the region’s modern conflicts.
Political Infighting
Another poignant narrative in the book is the disintegration of the unity forged during the relic agitation. Ahmad examines how personal rivalries and political ambitions among Kashmir’s leaders led to the fragmentation of the Action Committee, a body initially created to recover the relic. The power struggle between Sheikh Abdullah and Mirwaiz Molvi Mohammad Farooq emerges as a microcosm of Kashmir’s larger political dysfunction.
The infamous June 22, 1964, meeting at Mujahid Manzil marked the beginning of the end for the Action Committee. Ahmad vividly recounts this incident, wherein Abdullah accused Farooq of colluding with Bakshi Ghulam Mohammad and misappropriating funds. Farooq’s subsequent ousting and the formation of the Awami Action Committee revealed the extent to which political factions prioritised personal power over collective goals.
Ahmad’s depiction of these events is enriched by eyewitness accounts and contemporary reports, which paint a vivid picture of the bitter confrontations and public denunciations that followed. These internal divisions, Ahmad argues, eroded public trust leaving Kashmir vulnerable to external manipulation.
Violence Beyond Borders
Ahmad’s exploration of the communal fallout of the relic theft is another sobering aspect of the book. He examines how the theft, initially a local crisis, triggered waves of violence across the subcontinent, particularly in East Pakistan and West Bengal. Ahmad’s narrative reveals the fragility of communal harmony in the region, with the theft catalysing entrenched hostilities.
The riots in Khulna and Jessore, followed by retaliatory violence in Calcutta and Jamshedpur, are described with chilling detail. Ahmad’s use of primary sources, including government reports and eyewitness testimonies, shows the human cost of these clashes. His analysis of the role played by political leaders and the media in exacerbating tensions provides an understanding of how local events can have far-reaching repercussions.
The Diplomatic Dimension
The Moi-e-Muqaddas incident also had significant diplomatic repercussions, particularly in the context of India-Pakistan relations. Ahmad explores how both nations sought to exploit the crisis to further their narratives. While Pakistan attempted to frame the theft as evidence of India’s control of Muslims in Kashmir, India accused Pakistan of stoking communal tensions to destabilise the region.
Ahmad delves into the diplomatic exchanges between the two countries, highlighting the accusations and counter-accusations that dominated the discourse. His analysis of the correspondence between Presidents Ayub Khan and S Radhakrishnan, as well as the debates in the Indian Parliament, provides valuable insights into the interplay of domestic and international politics during this period.
Seeds of Resistance
The book also examines the emergence of new political and militant movements in the wake of the relic agitation. Ahmad traces the origins of groups like Al-Fateh, which sought to channel the discontent ignited by the crisis into organised resistance. The stories of leaders like Mohammad Afzal Beg and figures like Zahgeer reveal the complexity of Kashmir’s evolving political landscape.
Ahmad’s account of the crackdown on Al-Fateh, including the police raids and arrests that led to the outfit’s dismantling, is a stark reminder of the state’s capacity for restraint. However, he also highlights the resilience of these movements, which continued to inspire subsequent generations of rebels and activists.
A Richly Layered Narrative
Ahmad excels in combining evocative storytelling with rigorous analysis, creating a narrative that is both accessible and scholarly. His use of poetry, anecdotes, and personal recollections adds depth, while his interdisciplinary approach—drawing on history, sociology, and political science—provides a holistic understanding of the Moi-e-Muqaddas crisis. The reliance on primary sources, including archival records and interviews, enhances the book’s authenticity and academic value.
The structure, alternating between detailed accounts of events and broader thematic analyses, allows readers to appreciate both the immediacy and long-term implications of the crisis. Ahmad’s prose is precise yet evocative, capturing the emotional and political gravity of the moment without slipping into melodrama.
The themes explored in Ahmad’s book resonate deeply with contemporary Kashmir. The distrust between the state and the people, the instrumentalisation of faith for political ends, and the erosion of institutional integrity remain as relevant today as they were in 1963. Ahmad’s analysis serves as a stark reminder of the cyclical nature of Kashmir’s turmoil, where unresolved questions of identity and governance continue to haunt its people.
Published by Gulshan Books, Kashmir: Shock, Fury, and Turmoil is an essential addition to the literature on Kashmir, offering a deeply empathetic, well-researched, and compelling narrative of the Moi-e-Muqaddas crisis. The book transcends its historical focus, presenting a profound exploration of the political, social, and spiritual dimensions of the event.
Ahmad’s analytical depth transforms this account into more than a chronicle—it becomes a lens for understanding Kashmir’s enduring struggles, the resilience of its people, and the fragility of trust in turbulent times. For scholars, policymakers, and general readers alike, this work is an invaluable resource, illuminating the complexities of Kashmir’s past while offering insights into its present and future.
Ahmad’s narrative stands as a testament to the power of history to inform, inspire, and provoke reflection, making it a definitive account of a pivotal moment in Kashmir’s history.
