CHAPTER - I11 HISTORICAL BACKDROP

Emergence of

The white-marbled ~azratbal'shrine-cum-grand is the most important Muslim centre of pilgrimage in the valley, situated on the western banks of the picturesque Dal ~ake'in , a city of great antiquity. The shrine is located some 8 kilometers away from Lal Chowk, the heart of the city, at an altitude of 5250 feet3. Close by lie the Naseem ~agh~and the Bagh-i-Afzal bad^. To north-west is the University of Kashmir Campus and to the south-east, the Regional Engineering College. The grave of the late Sheikh Mohammad Abdullah (d. 1983), under whose patronage the shrine was reconstructed, also lies in the vicinity. The noble and perfect proportions of this shrine are reflected in the pure simplicity of its single domed facade with its accompanying . Being the repository of the sacred hair6 of Prophet Mohammad (p.b.u.h.), the shrine has been a spiritual religious centre not only for Kashmiri but also a revered holy place for their co-religionists elsewhere in the world. The shrine was established when the sacred hair was brought and enshrined there towards the end of 17th century7 C.E., [I111 A.H.], on the last Friday of the month of Shawal, and enshrined in a baradari at Bagh-i-Sadiq ~han', as Hazratbal was known in those days. With the establishment of the baradari set in the orchard of the Mughal lord Sadiq Khan, the place came to be known as Sadiq Abad. After housing the sacred hair there, the Bagh- i-Sadiq Khan over a period of time, came to be known as Hazratbal in loving memory of Prophet Mohammad (p.b.u.h.), out of the people's extreme reverence and devotion to the sacred relic. To begin with, it was called as ~sar-i-Shan'ef but over a period of time it came to be known as -i-Sharief and Madina ~hani'~or Nabi Sund. Thus, the emergence of the Hazratbal shrine dates back to the construction of the Bagh-i-Sadiq Khan, earlier known as Bagh-i-Sadiq bad". It was laid down by Sadiq Khan in 1044 A.H., (1636 C.E.). At this time, subedar Zaffar Khan (1633- 1640 C.E.) was the Mughal Governor of ~ashmir". The baradari epitomized the artistic creativity and confluence of Mughal and Kashmiri styles of architecturei3. On Shah-i-Jahan's arrival in Kashmir in 1044 A.H. (1634 c.E.)'~; the contemporary historian, Mirza Qalandar Baigh writes that:

Sadiq Khan had invited the Mughal Emperor Shah-i-Jahan to stay in this exquisite building. The Emperor, during his stay, performed ablutions, and offered two raka'ats of nafal (supererogatory) prayer. After performing the prayer, he addressed Sadiq Khan saying that the baradari could not be a place of pleasure and luxury, but was appropriate for a worship place, and that he should comply with this command. Then, on the Emperor's orders, a pulpit was constructed there, and with this the baradari hecame a permanent place for worship and prayers15.

It is pertinent to note that sixty seven years after this event in 1111 A.H., (1698C.E.), the sacred hair got its final resting place here. The Hazratbal shrine came into existence soon after the sacred hair was enshrined in the baradari. It soon emerged as the most revered and significant amongst all the shrines of the , and, consequently, has for centuries been a major centre of pilgrimage.

According to ~awrence", of the various Muslim shrines in Kashmir, the Hazratbal shrine is regarded as the most sacred. Comparing many answers that he received from his respondents, he found that in sanctity the religious places of the Kashmiri Muslims take the following rank: -i) Hazratbal, ii) Shah-i-Hamdan Mosque, iii) Jamia Mosque, iv) Shrine of Sheikh Noor-ud-Din (r.a.), v) Ziyarat of Dastagir Sahib (r.a.), vi) Ziyarat of Makhdum Sahib (r.a.).

The Holy Relics: Their Historicity and Their Arrival in lndia

The various early historical accounts available shed much light on the history of the relics of the Prophet Mohammad (p.b.u.h.) and their arrival in lndia. Mirza Qalandar ~aigh"(1112 A.H.11700 C.E.), Pir Ghulam Hassan Shah Gamro ~huihami" (1885:549), Ghulam Mohi-ud-Din is keen'^ (1321 A.H.11903: C.E.), P. N. K. ~amazi~'(1962:537) and ~aifud-ud- in" (1859:303) reveal that Hazrat Sayyid Abdullah, a descendant of Prophet Mohammad (p.b.u.h.), was the trustee of the holy shrine of Madina in Arabia in 1043A.H., (1634C.E.). The relics were originally under the custody of Hazrat Imam ass an^^ (as.), and had. through successive generations of the Prophet @.b.u.h.), been inherited by Hazrat Sayyid ~bdullah'~.In 1044A.H. (1635 C.E.) Sayyid Abdullah lost his trusteeship of the holy shrine in Madina due to a conflict over the custodianship with his paternal cousin, Hazrat Sayyid Hashim. The feud took an ugly turn and the matter was brought to the notice of the Ottoman Sultan. The Sultan ordered the governor of Madina that Sayyid Abdullah should present himself before the royal court. Sayyid Abdullah, however, did not comply with the orders and, on account of this, he was exiled from Madina in 1044A.H., (1635C.E.). He lost all his immovable and moveable property, which was confiscated by the governor of ~adina'~.

Hazrat Sayyid Abdullah undertook a journey to lndia via Basra, and after travelling for over two years reached lndia in 1046A.H., (1636/7C.E.), settling down in in the ~eccan'~in south lndia. At this time Shah-i- Jahan was the reigning Mughal ~mpero?~,his son was the governor of Deccan, and Mohammad Adil Shah was the sultan of ~ijapu?'. Quoting Mirza Saif-ud-Din, Ghulam Rasool Bhat writesZ8aboutthe arrival of the holy relic in Bijapur in a Persian couplet, which reads as under:

ARer completing many phases of their journey in 1046 A.H they entered Bijapur.

Sayyid Abdullah was in pos.;ession of three relics: The sacred hair of Prophet Mohammad, the sacred turban of Hazrat and the saddle of Imam Ali's horse, Zul-jalal. When Sayyid Abdullah disclosed to the people of Bijapur the relics which he had brought along from Madina, it created a state of reverential enthusiasm and religious fervour. The ruler of Bijapur, the Adil Shahi Sultan, the ulema, fuzla, mashaikh and fuqara, as well as ordinary people were passionately moved when they heard about the relics. The Sayyid, because of his erstwhile position of trustee of the holy shrine of Madina and the custodian of the holy relics, so impressed Shah-i- Jahan that he granted him a fief in Bijapur.

In this regard, Hanief writes that,

Looking for a home to settle down and reaching the Deccan Kingdom of Bijapur Sayyid Abdullah sought an audience with the ruler of Bijapur and told him that he was a direct descendent of Prophet Mohammad (p.b.u.h.) and that till recently he had been the principal custodian of the shrine at Madina. A victim of intrigue and family feud, he had left the holy city. As proof of his story, he produced a family heirloom which he had brought with him - the Mo-i-Muqaddas - a strand of hair from the Prophet's beard. The king of Bijapur believed the story and Abdullah was gifted a jagir (fief)."

After having spent twenty three years in exile in Bijapur, Sayyid Abdullah died there, and his son, Sayyid Hamid succeeded him as the custodian of the holy relics. While tracing the historicity of the relics in lndia. Hanief writes that the original shrine of Hazratbal is in Karnataka and not in ~ashmir~'.History has it that two sacred hairs of Prophet Mohammad (p.6.u.h.) were brought to Elijapur3' from Madina in the 16th century, one of which was later taken to Srinagar and the other being housed in the Asar ~aha?'complex in Bijapur, 'built in the 17th century C.E. by the Adil Shahi Sultan Mohammad. Like in other regions, myth and history are intermingled in the story of the Prophet's relics in lndia. One widely held belief, for instance, is that three hairs of the Prophet's beard are actually present in the country. One is in Bijapur, the second in Deoband in the Saharanpur district of Uttar Pradesh, and the third in Hazratbal. Srinagar, Jammu and Kashmir. Crook quoting Ferishta writes that 'in the Go1 Gumbaz the tomb of Sultan Mohammad, it is said that an aerolite which fell in his reign was suspended from the archway, but when it was taken down in 1879 it was found to be in water worn pebble of green quartzite. Further says the most authenticated relics of the Prophet (p.6.u.h.) were two rosaries, his cloak, the vessel in which he kept his eye collyrium, and a woolen sheet. But other relics are shown in lndia, such as a hair at Bijapur, a hair and a slipper in the Jamia Masjid at elh hi'^^.

In Bijapur, the holy hair is kept in a box in one of the rooms of the Go1 Gumbaz the tomb of Sultan Mohammad (1626-56)C.E. The room is opened every year on the Prophet's birthday, the night of the eleventh day of the month of Rabi-ul-Awwal of the Islamic calendar. The box is displayed to the public on that day34. Hanief writes that the 'eyes of mere mortals cannot bear the intense light that emanates from it'35. Bashir-ud-Din Ahmad, the first District Collector of Raichur in Karnataka, cites several instances in this connection in his Urdu book Waqiat-i-Mamlukat-i-Bijapur. Quoting the historian Henry Koestler, Ahmad writes that during the reign of the last ruler of the Adil Shahi dynasty, two saints, Hazrat Shah Hashim Husseini Alwi and Shah Murtaza Khairi (r.a.), opened the box to have a look at the relic. However, the relic began emanating intense light. People panicked, closed the box, and began reciting namaz. The Tarikh-i-Ferishta records that the sacred relic of Prophet (p.b.u.h.) was tightly closed in a silver case, and on the first day of the month of Muharram 1005 A.H., when Adil Shah II of Bijapur displayed the container alongwith the holy relic before a congregation, a dazzling light emanated from it36.

The Tarikh-i-BijapuP7 does not mention the migration of the Sayyid family from Madina to Bijapur and nor does it have any mention of the arrival of any relic in that kingdom during that period. However, the holy relic finds mention in the Tarikh-i-~erishta~~,according to which the Mo-i- Muqqadas arrived in Bijapur in the month of Muharram 1005A.H. On the other hand, the sixteenth century historian Mirza Qalandar Baigh writes that the arrival of holy relic dates back to 1046~.~.(1637~.~.)~~Ferishta further adds that it was one Mir Mohammad Saleh Harndani who first brought some holy relics to Bijapur on the first of Muharram 1005 Hijrl1595 c.E.~' The news of Hamdani's arrival along with the holy relics caused immense pleasure to then ruler of Bijapur lbrahim Adil Shah II. Hamdani was made a state guest and was received with full honours, being showered upon with many gifts. Hamdani was pleased with the treatment meted out to him, and expressed the desire that he be allowed to go to perform the haj. On his departure, he handed over two sacred strands of the hair of the Prophet (p.b,u.h.) to the king, who arranged for them to be publicly displayed every Friday night. On the first of Muharram in 1005A.H.(1595C.E.), the king joined the marsiya recitation in memory of the martyrdom of Hazrat Hussain, and on this occasion a miracle is said to have occurred. The relic was contained in a case which had no hole or loose part, but yet a dazzling light is said to have emanated from it. It is thus worth noting here that Emperor Aurangzeb in Shah Jahanabad, as was known in those days.

Sayyid Hamid continued his stay in Shah Jahanabad for a period of five years in a Mughal Sarai to plead for the recovery of his jagir. During this period, he was faced with acute financial stringencies and was unable to liquidate the massive debt that he had lended. Although the fief was restored to him after strenuous efforts, he was unable to leave for Bijapur due to his unpaid debt.

Baigh4=writes that one Khwaja Noor-ud-Din Ashawari, a Kashmiri trader who, at that time, was at Shah Jahanabad, heard that Sayyid Hamid, a descendent of Prophet Mohammad (p.b.u.h.) was at Shah Jahanabad and wished to see him and offer him his respects. Baigh writes, Khwaja Noor-ud-Din was fond of visiting pious and God-fearing men. On meeting Sayyid Hamid. Ashawari came to know about the plight and sufferings of the Sayyid's family. Being unable to bear the sufferings of Sayyid Hamid, Ashawari extended him a huge sum of money to enable him to repay his debt.

When Khwaja Noor-ud-Din Ashawari was preparing to return to Kashmir, he went to Sayyid Hamid to seek his permission to depart from Delhi. It so happened that the day was being commemorated as Mairaj-un- Nab; (the ascension of the Prophet), and Sayyid Hamid was exhibiting the holy relics to his family members. Khwaja Noor-ud-Din also got a glimpse of the relics. On seeing the relics, Ashawari changed his travel plans and decided to stay back at Shah Jahanabad. Later, he requested Sayyid Hamid to give him one of the relics in his possession. On hearing this Sayyid Hamid said 'You are not fit for this crown because you are a trader and you cannot maintain its sanctity'. On the same night the Prophet (p.6.u.h.) appeared to Sayyid Hamid in a dream and directed him to accede to the request and desire of the Khwaja. The next morning, Sayyid Hamid called on the Khwaja and informed him of the Prophet's directions and consequently asked him to chose one of the relics so that the orders of the Prophet (p.b.u.h.) could be fulfilled. Khwaja Noor-ud-Din chose the sacred according to Ferishta, the ruler of Bijapur had already acquired the holy relic four decades before the departure of Sayyid Abdullah from Madina, who arrived in Bijapur in 1046A.H.(1636/7C.E).

It is interesting to note that the Mughal Emperor Shah-i-Jahan visited Kashrnir in 1044A.H.11634C.E. staying in the barzdari built by Sadiq Khan and, having offered prayers here, ordering that the place be earmarked for prayers. It was in that very year itself that Sayyid Abdullah left Madina for , arriving in Bijapur two years later 1046 A.H.11636/7 C.E. After a gap of seven decades the holy relic got its final resting place in Kashmir in the baradari in 1111 A.Hl1760 C.E.

The Sacred Hair: Historicity and its Departure from Bijapur

There are conflicting versions on how the holy relics of Prophet Mohammad (p.b.u.h.) reached Kashmir from Bijapur.

After the demise of Sayyid Abdullah in 1659/60C.E., his son Sayyid Hamid became the custodian of the holy relics in Bijapur. Shortly before this, the Emperor Shah-i-Jahan was taken ill, which led to a power struggle amongst his sons Dara Shikoh, Murad Bakhsh and ~urangzeb~'.Finally, ~urangzeb~'imprisoned Shah-i-Jahan in the Akbarabad fort in 1658 and took the reigns of power into his own hands. He conquered many areas of Hindustan during his reign, and by 1104A.H.(1693-94C.E.), conquered Bijapur. In Henry Koestler's version when Sikander Adil Shahi of Bijapur surrendered to Aurangzeb with all his possessions, a loyal employee of the Bijapur Sultan managed to hide the box containing the sacred hair to prevent it from falling into the hands of the Mughals. According to another version, Sayyid Hamid, son of Sayyid Abdullah escaped with the holy relics when the Mughal Emperor Aurangzeb attacked Bijapur. Since Sayyid Hamid was found sympathetic towards Dara Shikoh, Aurangzeb's principal rival for the throne. Consequently, Aurangzeb confiscated his jagir, and he was also deprived of other facilities provided to him by Shah-i-Jahan. These circumstances compelled Sayyid Hamid to seek justice from the Khwaja Noor-ud-Din Ashawari seen on the left wearing white beard and white dress clearifies hls position in the royal court before the Muuhal emperor A~~ranr~lzeS. hair. Qalandar ~aigh~~writes that the sacred hair was given to Khwaja alongwith its khadim (servant) one ~aidanish~~,who was incharge of the relics right from Madina. In return for this precious gift, the Khwaja offered him valuable gifts and a large some of money. After acquiring the Mo-C Muqaddas. Khwaja Noor-ud-Din left Shah Jahanabad for Kashmir via Lahore. On reaching Lahore, the news that Noor-ud-Din was carrying with him a sacred hair of the Prophet (p.b.u.h.) spread and people started to gather to receive him. Aurangzeb, who happened to be in Lahore at that time, came to know that Noor-ud-Din had got the sacred hair in Shah Jahanabad from Sayyid Hamid and was taking it with him to Kashmir. On this, Aurangzeb ordered that Khwaja Noor-ud-Din be arrested and produced before the royal court. On being produced in the court, the sacred hair was taken away from his possession.

Aurangzeb sought the confirmation of the authenticity of the relic from his spiritual guide, Hazrat Shah Abu Saleh one of the most prominent and outstanding religious personalities of his times. Aurangzeb also got the hair authenticated by many other mashaikh and ulema. While testing its authenticity it is said, Aurangzeb was frightened and his condition deteriorated. Thereby, he was assured that the relic was, indeed, genuine.

After this, Aurangzeb, being spiritually satisfied about the genuineness of the relic, made other tests to confirm its authenticity. He exposed the sacred hair to fire but there was no effect of fire on it. Then the sacred hair was exposed to sunlight, but its shadow did not fall on the earth. Thereafter, the sacred hair was put on a sheet of paper with honey placed on it, but not a single fly touched it. Having now been fully convinced of the authenticity of the sacred hair of the Prophet Mohammad (p.b.u.h.), Aurangzeb finally decided to enshrine it at Sharif at the tomb of Khwaja Moin-ud-Din Chishti (r.a.14'.

Noor-ud-Din Ashawari, it is said, was so deeply shocked and grieved on being deprived of the sacred hair that his condition deteriorated so much so that he soon reached his death bed. Just before his death, he wrote out a will4' in which he mentioned that he had acquired the sacred relic after strenuous efforts out of his deep love and respect for his countrymen so that they could seek spiritual solace and blessings by seeing the sacred hair. However, since the holy hair had been taken away from him, he expressed his last wish that he should be buried wherever the sacred hair was finally installed. The Khwaja gave this will to his servant Maidanish. Then, unable to bear the sorrow of being deprived of the sacred hair, the Khwaja died of shock.

The people of Ajmer were overjoyed on hearing the news that the relic would be housed in their town. On the other hand, it is said, the inhabitants of Lahore were greatly distressed, and were preparing to sent a high level team of representatives to Aurangzeb's court to press him to enshrine the holy relic in their city. Meanwhile, Maidanish was making efforts to approach the Emperor to inform him about the will of the Khwaja Noor-ud-Din Ashawari. At this very time, however, a messenger reached Maidanish informing him that Aurangzeb had summoned him. On reaching the court of the Emperor, Maidanish was given a warm welcome and was informed that the Emperor had the privilege of seeing the Prophet (p.b.u.h.) in a dream alongwith his four Caliphs, travelling in a caravan. In the dream. the Emperor had inquired about the destination of the holy caravan and was informed that it had come from Shah Jehanabad and was now on its ways towards Kashrnir. The Prophet (p.b.u.h.) told Aurangzeb, 'You have disappointed our devotee Khwaja Noor-ud-Din Ashawari and thereby are directed to extend and assist him with all the possible help and support so that his aspirations are fulfilled'. Aurangzeb asked Madanish to immediately bring Ashawari before him, but Madanish informed him that the Khwaja had already died. He also told him that before his death he had expressed the wish that he be buried wherever the holy relic was enshrined. Aurangzeb told Maidanish that in light of the Prophet's orders he was allowed to carry the holy relic with full honour to Kashmir as well as the dead body of the Khwaja so that the Khwaja could be buried in the vicinity of the holy relic.

According to royal decree, the holy relic was properly kept in a specially designed sandalwood box which was carried in a specially decorated palanquin. The palanquin was carried under an umbrella and was sent to Kashmir under state arrangements. The caravan started from Lahore on Saturday, the day of Shab-i-Qadr (26th of Ramadan) 11IOA.H., corresponding to 10 March 1700C.E. The Emperor with all his ministers, the nobility of Lahore, courtiers, ulema and commoners accompanied the sacred hair upto the outskirts of Lahore city and bade it farewell, amid the reciting of durud on the Prophet (p.b.u.h.). The caravan was warmly received everywhere in the course of its long journey. Passing through Pir Panjal range via Poonch it reached Hirpora, Shopian, on the last Friday of the month of Shawal 111 IA.H., corresponding to 5th April, 1700C.E.49.

Several learned men, scholars, ulema. Muslim dignitaries and a mass of commoners under the leadership of Sheikh Radho chishtiS0(ra.) reached Hirapora barefooted to welcome and receive the sacred hair. From there, along with a band of escorts, it was brought to Srinagar with reverence and love and was housed at the shrine of Hazrat Moin-ud-Din Naqshband (r.a.) A rousing reception was accorded to the sacred relic in Srinagar that created a state of reverential enthusiasm. So joyous and touching was the reception given by the ulema, fuzala, mashaikh and fuqara to the holy relic that it is said they vied with each other to carry the dead body of Ashwari, chanting litanies and durvd. The streets and bazars of Srinagar were flooded by large crowds who had gathered there to have a glimpse of the holy relic5'.

Qalandar Baigh, while offering his gratitude and homage to Almighty Allah on the occasion of the arrival of the sacred hair in Kashmir, says that5':

The sacred relic of the Prophet Moharnrnad (p.b.u.h.) has come to the rescue of the needy. I sought the date of the arrival of this holy relic from the Eternal Source, whereby I was informed regarding Kashmir that wherever the holy relic would be kept, the place shall be treated as Madina Thani by virtue of being the repository of the holy relic.

On the arrival of the sacred hair in Kashmir the contemporary Qalandar Baigh writes in his Persian Hujat-i-Qasira which reads as under53. In short, the holy relic finally entered the valley of Kashmir and this auspicious day was Sunday, the last day of Shawal and the year of its arrival was 11 1lA.H.

Another contemporary poet and historian expressed his joy at the historical event in the following words:

0 Prophet of Arabia, for the needy in distressing circumstances one sacred hair is the sustainer. A voice from heaven announced: Kashmir has turned into Madina as the result of one hair of the Prophet @.b.~.h.)~~.

At the time of arrival of the sacred hair, Kashmir was under the rule of the Mughal Emperor Aurangzeb (1068A.H,-1118A.H.) (1658-1707C.E). Mir Fazil Khan was the Mughal Governor (subedar) of Kashmir (1110- 1113A.H.(1689-1701 A.D)~~.

Mirza Qalandar Baigh has provided a description of the arrival of the holy relic in Kashmir in a verse from which its year of arrival in Kashmir can be derived in a chronographical way. The verse in Persian reads as under:

Kashmir Madina bi-shud Az Moi-i-Nabi (p.b.u.h.)[Kashmir has become Madina because of the hair of the

Several later historians such as ~eedamari~~:['A160 AH11747 CE]; ~unaemi": 11267 AH 11850 CE]; at to^': [I248 AH11832 CE]; ~oori~': 11163 AH11750 CE]; ~huihami~':11300 AH11883 CE]; ~irjan~uri~~:[1300 AH11883 CE]; shahabadiG3: (1194 AH11780 CE]; ~han~ari~~:11274 AH11857 CE]; is keen^^: 11321 AH1 1903 CE]; ~auq~~:[1910 CE]; panditG7: [1324 AY]; sofi6': 11996 CE]; Bamzai6': [A962 CE]: Khan7': 11978 CE]; Kamili7'. [1987 CE]; Saif-ud- in": [A278 AH11861 CE] etc., endorse the statement of Baigh with regard to the date of arrival of the sacred hair of Prophet (p.b.u.h.) in Kashmir. There is no dispute about this date.

The Installation of the Sacred Hair in Kashrnir

~ai~h~~and Deedamari7%rite that the sacred hair was first enshrined in the khanqah of Khwaja Moin-ud-Din Naqshband (r.a.~~~. According to Mirza ~aif-ud- in'^, the sacred relic was at first exhibited to the faithful in the Qazi mosque located near the residence of Sheikh The baradari - old structure of the Hazratbal shrine dating back to 1043 AH (1633CE) built bv Sadic; Khan, a noble lord of the Emperor Jehangir originally for the purDose of a resting place for royal guests. Mohammad Radho ~hishti~~(r.a.). It was sheikh Radho who undertook the responsibility of exhibiting the holy relic. The news about the sacred hair spread like wild fire to every nook and corner of the valley and the rush of pilgrims was so great that it resulted in a stampede wherein dozens reportedly lost their lives7'. In the wake of this tragedy, the governor of Kashmir, Mir Fazil Khan, convened a meeting to which several mashaikh, ulema, and other respectable citizens were invited to take an unanimous decision to select a suitable place for housing the sacred hair in view of the paucity of land around the shrine of Naqshband Sahib (r.a.).

At this meeting it was decided that the Bagh-i-Sadiq Khan, situated on the western shore of , then at the outskirts of Srinagar city, where a beautiful baradari already stood, be acquired for the purpose of setting up a shrine to house the sacred hair7'. The place was selected in view of its large area and its picturesque location. The governor received a confirmation of the proposal from the Emperor, and the sacred hair was enshrined with all state arrangements at the baradari. Thus, the journey of the sacred hair from Madina to Bijapur and then to Shah Jahanabad (Delhi), Lahore, Ajmer and finally to Srinagar, culminated at the Bagh-i- Sadiq Khan, as Hazratbal was known in those days, where it got its final resting place. The land in the surroundings of the Bagh-i-Sadiq Khan was then purchased by lnayat Begum, the daughter of Khwaja Noor-ud-Din Ashawari, and the dead body of Ashawari, brought from Lahore by Maidanish, was laid to rest in the south of the shrinea0.

As has already been mentioned, the edifice at the Bagh-i-Sadiq Khan had been constructed by a noble of the Mughal Emperor Shah-i- Jahan. During his first visit to Kashmir during the Governorship of Zaffar Khan in 1633 CE11042 AH, Shah-i-Jahan visited Bagh-i-Sadiq Khan and had stayed there. After having offered prayers here the Emperor had experienced great spiritual solace and had desired that God be worshipped here. History has it that the wish of the Emperor ultimately came true when the holy relic was finally housed in it after a gap of 67 years in 1111 AH11700 CE. Under royal decree the Governor Fazil Khan arranged the recitation of the Qur'an and durud at the shrine every morning and evening, apart from on the occasion of the five daily prayerss2.Besides, orders were also received from the Emperor that in view of Khwaja Noor-ud-Din Ashawaris services, his successors should be granted a fief and appointed as the custodians of the shrine.

In compliance with the royal decree, the Governor appointed Khwaja Bulaqi Sahib, a son in law of Khwaja Noor-ud-Din, as the administrator of the shrinea3. Besides, additional allotments were made for defraying the expenses of boarding and lodging of pilgrims visiting the shrine. Further, under royal decree, three villages were granted as a fief to the successor of Noor-ud-Din to meet the day to day expenses of his familya4. This fief continued till the advent of Sikh rule in Kashmir in the early nineteenth century.

Qalander Baigh writes that the surname of Noor-ud-Din was Ashawari, the word being derived from the name of a settlement in the Khurasan province of Iran. He claims that the forefathers of Noor-ud-Din had come Kashmir from Khurasan, like scores of other immigrants who settled down in the valley over the centuries. Like other immigrants they, too got culturally assimilated, and with the passage of time, the name Ashwari came to be pronounced as Ishbari. Another historian, in his book ~arikh-i-~ashrni?',claims that the surname of Noor-ud-Din was derived from ancestral village of lshbur, near Nishat, which is also called as Gupt Ganga, and is situated on the eastern bank of the Dal Lake. The author opines that since Ashawari was an inhabitant of lshbur, he came to be known as lshbari.

Khwaja Bulaqi Bandey, being the first custodian of the shrine, was charged with the responsibilities of exhibiting the sacred hair but did not consider himself fit to do so and requested Sheikh Mohammad Radho Chishti, the spiritual guide of Qalander Baigh and a great saint and scholar of his time, to perform this sacred duty. Till his demise Sheikh Mohammad Radho Chishti would exhibit the holy relic which was safely kept in a casket. Thereafter, it was unanimously decided in a meeting of respectable citizens of Srinagar that the sacred responsibilities be entrusted, once again, to the successor of Noor-ud-Din Ashawari, Khwaja Balaqi Bandey. Since then till today, this duty is being performed by the successors of Khwaja Balaqi ~andey'~.

To begin with, the sacred hair was displayed two times in a year, on the occasion of the Shab-i-Mairaj for three days, and on Milad-u-Nabi for three days consectivelyB7.Because of popular demand, it was later decided to offer glimpses of the holy jelic on the occasion of the 'urs of the four illustrious companions of the Prophet (p.b.u.h.). Consequently, it began being exhibited six times a year for a total of ten days on various auspicious occasions. Presently, the sacred hair is exhibited ten days in a year - on Id-i-Milad-un-Nabi; the 12'~and 13Ih days of the month of Rabi-ul- Awwal and on the following Friday, and on Mairaj-un-Nabi (the 27th and 28th Rajab and on the following Friday), besides on the occasion of the urs the four illustrious companions of the Prophet (p.b.u.h.).

Khan writes that, 'during the long course of its history, in Kashmir has developed impregnable cultural institutions in the form of khanqahs and ziyarats, whose importance in the day to day life of Kashmiri Muslims can hardly be o~erestimated"~.In this regard, it is interesting to note that Kashmiri Muslims believe that shrines containing the relics of the Prophet (p.b.u.h.) are located at other places in Kashmir valley as well besides Hazratbal. Since the vale of Kashmir has been known right from the advent of Islam as the Pir waePo, or the valley of Pirs. These shrines, being the repositories of the relics of the Prophet (p.b.u.h.), gained a great significance, and sanctity in Kashmir. ~huihami~'is of the view that in Kashmir sacred hairs of the Prophet (p.b.u.h.) are also enshrined at other four places but that the Dargah Hazratbal is the most revered, sacred and famous amongst them all. ~awrence", writes that in the vale of Kashmir the Asar-i-Sharif are located at five other places in the Srinagar and Anantnag districts of Kashmir. These places are Kailashpora, Anderwari, Soura, Dangerpora and Khiram (Bijbehara) in the Lidder Valley. Some believe that the sacred hair enshrined at Khiram (Anantnag) is most genuine. Besides, at Fathepora in tehsil Dooru, District Anantnag and in the Magam area of Maqahama Warepora, Muslims claim that there exists

foot-prints of the Prophet Mohammad 93 (p.b.u.h.), which are held in extrew .rverence. The holy relics are exhibited at all these places but only ,eHazratbal shrine draws pilgrims from every corner of the Kashmir valley I." in massive numbers. . Soon afler the arrival of the holy relic in Kashmir, its historicity and its authenticity were not only traced from various traditions but were also authenticated and tested by the spiritually elevated and knowledgeable personalities of the times, and as well by the contemporary historian Mirza Qalander Baigh. Baigh, while elaborating on the concepts of Burhan-i-lnnP4 and Burhan-i-~amh?~says that whatever is justified and proved by these two logical approaches makes the claim quite true and correct'. Therefore. both the types of tests were conducted by Aurangzeb, as discussed earlier. Khwaja Mohammad Yasowi Naqshbandi, a spiritually elevated sufi. intending to ascertain the truth of the sacred hair, once went into deep contemplation (muraqaba), and during this spiritual state he got a vision of the Prophet (p.b.u.h.).On inquiring about the sacred hair, he was told that the hair was from the right side of the Prophet's beardg6(p.b.u.h.).

The historian Khwaja Mohammad Azam ~eedamari,'~a contemporary who had seen the arrival in Kashmir of the sacred hair, records that Khwaja Noor-ud-Din Mohammad Aflab Naqshbandi, the last major Naqashbandi saint of Kashmir, had told him that his spiritual master Khwaja Mohammad Yasowi, had narrated the above mentioned incident to him.

Haji Mohammad Radho Chishti, it is said, used to visit his devout disciple, the head gardener of Bagh-i-Sadiq Khan who used to live in a hut in the garden in which the baradari was located. Before the arrival of holy relic in Kashmir Sheikh Mohammad Radho Chishti had a dream in which he saw the Prophet @.b.u.h.) resting in the same hut, which was illuminated and filled with a sweet fragrance. The next morning, the Sheikh went to his disciple's hut in the Bagh-i-Sadiq Khan, felicitated him and narrated the dream to him, assuring him that the place was destined to become a centre of mediation, pilgrimage and prayeP8. Mirza Farhad Baigh, a relative and a disciple of Mirza Akmaluddin ~adakhshi," one day rushed to Hazratbal to see the sacred hair but could not manage to do so as the displaying of the holy relic was over by that time1". On this he was greatly disappointed and dejected, and, while weeping and wailing close to the chamber, went into deep contemplation and saw a vision of the Prophet (p.b.u.h.). The Prophet (p.b.u.h.) addressed him, saying: 'Oh. Mirza Farhad Baigh, Lo! See me now if you were unable to see my hair'. And further the Prophet (p.b.u.h.) said, 'This is my place and whoever comes here with pure intentions, all his sufferings and sorrows will vanish and all hopes fulfilled'. Matoo had himself witnessed a miracle associated with the sacred hair and narrates this event as follows:.

One day on the night of Mairaj-un-Nabi, I wept bitterly and remained awake throughout the night alongwith others. At dawn I intentionally sat near the Hujra-i- Khas (main chamber), and, during contemplation, witnessed the rise of the shining sun. The physical sun looked minuscule in comparison to this. I fell unconscious upon watching this shining sun. On regaining consciousness, praises to Prophet (p.b.u.h.) were flowing from my mouth. At the same time. I saw the khuddam taking out the holy relic from the Hujra-i-Khas to display it to the people. All these episodes regarding the features and miracles of the holy relic are based on facts, and have been substantiated by spiritually elevated peoplelo'.

Eminent saints such as Haji Mohammad Radho Chishti (r.a.), Hazrat Mohammad Yesowi (r.a.), Hazrat Afiab Naqshbandi (r.a.) and other leading Sufis of Kashmir made spiritual enquiries to ascertain the authenticity of the holy relic, and satisfied the faithful that there was no room for any doubt about its genuineness. From the reference in this context made in the ~auhar-i-~larn''~of Munaemi, it is evident that this historian, while writing the history of the holy relic, had also gone through the extensive historical treatise on the Mo-i-Maqaddas entitled Rauzatul Akhyar. Thus the author says on the authenticity of the sacred hair that: the Prophet (p.b.u.h.) said:

Whoever has doubted has cast doubt on me'03. ~huihami"~writes that during the Pathan rule in Kashmir (1753- 1819 CE11166-1234 A.H.), the Afghan Governor Azad Khan (1783-1785 C.E.) wished to examine the relic's genuineness. He made an unsuccessful attempt to draw it out from its casket to test its authenticity while exposing it to fire. Despite applying all his force, the sacred hair could not be removed, and in the attempt, a part of the sacred relic was severed but still did not come out. The 'martyred' part of the strand of hair was the size of a point. On realising the sanctity of the sacred hair, Azad Khan got frightened. Afler a period of forty days of this incident Azad Khan was beheaded in Poonch. The authors of the ~arikh-i- assa an,'^' ~arikh-i-Kashrnirlo6Tarikh-i-Bagh-i- ~ulaimani'~',~arikh-i-Kabir"' Mujzatul Tawarikh,log and The Culture and Political History of ~ashmir"~mention that Azad Khan, the Governor of Kashmir, had revolted in 1785C.E. against the Pathan Emperor Taimur Shah (1772-1793C.E.), and had imprisoned Mohammad Jan, the brother of Taimur Shah, and two leading Afghan nobles, loyal to Taimur Shah, Gaffar Khan and Asghar Khan, and had proclaimed himself the independent ruler of Kashmir, assuming the title of Nadir Shah II"'. In retaliation. Taimur Shah sent an army of 15000 under the command of Murtaza Khan, the brother of Azad Khan, to put down the rebellion. Azad Khan succeeded in routing the royal forces and returned to Srinagar in triumph. The spectre of a severe famine and a ruinous epidemic, however, erupted in Kashmir and a large number of people perished as a result. The country was passing through dark days and Srinagar was struck by a conflagration which destroyed a large portion of the city. Besides, a severe earthquake laid waste a good number of houses, their inhabitants being crushed to death1''. Meanwhile, Taimur was thirsting for revenge. The blood of his generals whom Azad had executed before the eyes of his envoy, Khifayat Khan, was still crying from the ground. Taimur sent a force of 30,000 chosen warriors to Kashmir under the command of Saif-ud-Dawla Madad Khan to topple Azad Khan. This time Azad Khan faced a crushing defeat at the hands of the royal forces. Outnumbered and outmaneuvered by Madad Khan's army, deserted by most of his trusted commanders and his own followers, and betrayed by his tyrannised subjects, Azad Khan lost the day and the royal forces entered the capital in triumph. Azad, in the guise of a barber, fled to Poonch where he was given shelter for some time by Raja Rustum, the ruler of Poonch. His ambitious nature however, goaded him into organising a rebellion against the Raja. The Raja's forces surrounded him and Madad Khan's general, lslam Khan, an erstwhile follower of Azad Khan, appeared on the scene and tried to capture him alive, but Azad Khan took refuge in a fort. On finding that he had no way of escape he ended his life by committing suicide. Despite his suicidal death, lslam Khan beheaded Azad Khan's corpse and sent his head to Kabul to present before Taimur Shah. It was kept hanging on the main door of the Kabul fort for a long time. The tragic end of Azad Khan paved the way for Madad Khan to become the Governor of Kashmir. He ruled from 1199A.H. to 1200A.H., (1785-1786C.E.).

According to Mohammad Din ~auq,''~Azad Khan realising his defeat, fled towards Poonch. On being stopped by the forces loyal to the Afghans, he pretended to be a barber of one Shah Wali Khan by the name of Rajab Bin Mahdi, and so was allowed to proceed towards Poonch. He intended to arrest Raja Rustum Khan and to take control of his kingdom but before he could act on this plan the Raja was informed about his entrance in the area. Consequently, Azad Khan was arrested and during imprisonment he committed suicide. lslam Khan, the loyal commander of Madad Khan, reached there and beheaded him even after he had died of suicide, and sent his head to Madad Khan, who sent it to Taimur Shah in Kabul. As a result, the tyrannical reign of Azad Khan came to an end in 1199A.H.

Forster, who visited the Kashmir valley in 1783C.E., writes that, Azad Khan was popularly known as Zaulim Khan, a Persian phrase referring to 'a tyrant without discernment', and had become an object of such terror to the that a casual mention of his name produced 'an instant horror and an involuntary supplication of the aid of their ~ro~het'''~.

The gruesome murder of Azad Khan, the spectre of a severe famine and a ruinous epidemic, the devastating fire in Srinagar and the intermittent earthquakes were attributed by various historians of the times to the sacrilegious act which Azad Khan committed with the holy relic by unsuccessfully attempting to remove it from its casket. The author of the Tarikh-i-Kabirwrites that the murder of Azad Khan took place after a period of forty days of the event, and this was attributed to his sacrilegious act towards the MO-I-~uqaddas"~.

~huihami"' writes that following Azad Khan's unsuccessful attempt to remove the sacred relic from casket, the sacred hair no longer touches the edges of the casket. The severed part of the sacred hair also remains fixed in the lower part of the casket. Besides, the casket, presents a milky or cloudy look. The custodians tried to change this but could not succeed. It is believed that whenever the sacred hair turns slightly curved it indicates that the country is going to face a natural calamity."' Azad Khan's sacrilegious act is said to have precipitated a series of natural calamities in Kashmir, resulting in a disastrous earthquake in the year 1199A.H./1785C.E., that wrought severe destruction of life and property. Intermittent mild earthquakes continued for four months. A disastrous fire broke out from Tanki Pora which spread to all the adjoining areas, resulting in the destruction of eight thousand houses.

Sayyid Noor-ud-Din Kam~l~. ,118 writes that on one Friday (i.e. 8th Rabi- ul-Awwal June-July), Jenab Asad Shah Sahib Kamili, a Sufi saint, was in a state of contemplation. In the meantime, from the lawns of the shrine the noise of drums being beaten touched, his ears and he observed that Lal Bab ~ahib's"~disciples had come to pay their respects to the Prophet (p.b.u.h.). In the meantime, the Prophet (p.b.u.h.) emerged from the Hujrah-Sliarief and reached the place where the Mo-i-Muqaddas was exhibited. While keeping his right feet on the window he keenly observed the Zikri-I-Pa (Zikr in standing position). On the concluding of the Zikr-;-Pa by the band of the followers and disciples, the sardar incharge of the Zikr-i- Pa raised his hands for the du'a. The Prophet (p.b.u.h.), too, raised his hands for saying Ameen, and then returned to the Hujrah Sharif, After observing all this, Jenab Asad Shah Sahib came back from this spiritual state, full of excitement. He prepared tea and distributed it among the pilgrims. 'This tradition of distributing tea on 8th Rabi-ul-Awal continued till the 1963 in Hazratbal, but this practice is now not in vogue.

From its origins down to the present times, Hazratbal Shrine continues to serve as a spiritual centre where believers come to attain spiritual solace and guidance. During empirical investigation it was found that many contemporary Pirs. Qalandars and Faqirs as well as ordinary people continue to flock here in large numbers for spiritual benefit.

Hazratbal: Renovation, Extension and Reconstruction through the Ages:

The structure of the Hazratbal Shrine dating back to 1043 A.H. (1633 c.E.)'~',owes its origin to a baradari originally built by Sadiq Khan, a noble lord of the Emperor Jahangir, for the purpose of a resting place for royal guests. The royal guest house turned into a praying house when the Emperor Shah-i-Jahan undetwent a spiritual experience while staying in it. Thereupon he told Sadiq Khan that the place was not appropriate as an lshrat Kada or pleasure house, and, thereafter, the baradari was dedicated for spiritualistic exercises and prayers. The royal guest house ultimately turned into an abode for the holy relic of Prophet Mohammad (p.b.u.h.) during the reign of Aurangzeb, when Kashmir was under the Governorship of Fazil Khan. The holy relic was enshrined there under state arrangements. Since then the shrine has received particular attention for its renovation, extension and reconstruction over the centuries.

The first ever shrine of the Asar-i-Sharif reflected a fine blend of Mughal and Kashmiri styles of architecture. During the Governorship of the Mughal noble Fazil Khan, the baradan was renovated and a safe and appropriate place for the sacred hair was constructed and the holy relic was enshrined in its inner sanctum. Owing to this, the baradan got the status of a shrine and remains to this day a major place of pilgrimage..

The original baradari was three storeyed, having seven windows in eacn storey on all sides. It had five roofs, reflecting Chinese architectural, influencing projecting downwards on all four sides. All the five roofs had wooden projections and on four corners of the first roof were four wooden cawed decoration pieces. A significant feature of the building was that one roof lay on top of another. The second roof was vaster in length and breadth than the firstlZ1.On the front side the hospice had in all fourteen windows, each window frame containing four windows, each of which was designed like a pulpit which formed ventilators. The walls and the portico were built in brick masonry, resting on a plinth of dressed stoneqz2.The roof in three tiers followed the traditional type of of Kashmir. The windows and ventilators had glass-panes. The cawings on the wall pinjra or laticedlZ3windows of the building were exquisite specimens of art. The walls were all decorated with bracket curtains. The windows, openings and balustrades were fitted with elaborate net (jal,) screens, the patterns of which were produced by little exquisitely designed pieces of wood fitted together so as to form geometrical patterns. In between the fourth and fifth roofs the space was covered with net. A chief feature of the old structure of the shrine was that its exterior and interior walls were designed with such masonry that each wall looked like a flower terrace. In between those designed flowerbeds, small pieces of mirrors were fitted in skillfully. Its other distinguishable feature was that during the chilly cold it would remain comparatively warmer and in the summer :,eason it would be pleasant to meditate inside.

lrr~provementsto the shrine were made from time to time during different regimes. The first extension of the Hazratbal Shrine was undertaken in 1208 AH (1793 c.E.)"~when Nawab Ahsan-ullah ~han"~ constr~~cteda hamamqz6-cum-mosque for the comfort of the pilgrims, where warmth and warm water could be obtained in the winter season. ~awrence"' writes that at Hazratbal the harnam and the pilgrim lodgings were substantial and good. This was not due to the efforts of Kashmiris but to the charity of a Nawab of Dhaka (). The hamam was existing till the new shrine complex came into existence. On the western side of the mosque an inscription in Persian is written on the door which reads as follows:

It was by God's grace that such a magnificent mosque got its foundation stone laid by Nawab Ahsan-ullah Khan who happened to be its founder. Khwaja Nizam-ud-Din's strong deiermination saw the management of the construction completed in 1308 c.E'~'.

In 1285A.H. (1868C.E.). Khwaja Azim-ud-Din ~raboo''~made arrangements for extension and repairs of the shrine. To the north of the shrine a mosque was constructed and to the south a magnificent grand building known as nurkhana was estab~ished'~~where womenfolk offered prayers. A panda1 in proximity to the main shrine was also con~tructed'~'in order to exhibit the holy relic to the pilgrims on the 'urs days.

In 1942'~~twogreat verandahs were constructed and the old roof of the shrine building was dismantled and replaced by sheets of corrugated galvanized tin. Amongst all the shrines in the valley of Kashmir, Hazratbal has a very distinctive and significant place as a great centre of religious pilgrimage. Realising the importance and significance of Hazratbal, Sheikh Mohammad Abdullah, at the threshold of his pplitical career, launched a move to organise a body of respected citizens so that the shrine could be properly looked after and due attention paid to related matters and issues. In light of this, in 1940 the Jammu and Kashmir Muslim Auqaf Trust came into existence with Sheikh Mohammad Abdullah as its Chairman. In view of its small size and the unprecedented gatherings on various occasions it was decided by Trust that the old structure of the shrine and houses adjoining it be demolished so that a new grand mosque-cum-shrine, a replica of the Prophet's (p.b.u.h.) Grand Mosque-cum-Shrine in Madina, could be constructed and a larger area be brought within the premises of the shrine.

Although improvements in the shrine building have been made from time to time, a major structural transformation in the shrine complex came into being as a result of the strenuous efforts of the Jammu and Kashmir Muslim Auqaf Trust. Sheikh Mohammad Abdullah, in his enthusiasm to rebuild the new shrine of Hazratbal felt no qualms about dismantling the age-old historical shrine. The reconstruction effort was exclusively undertaken by the Kashmiri Muslims themseives with no assistance from the government or from any other agency. Sheikh Mohammad Abdullah, along with the other members of the Auqaf Trust, would go from door to door to request the people to contribute towards the re-construction of the Shrine-cum-Grand Mosque. In 1969 C.E., (1389 A.H.), the construction of a new Grand Mosque-cum-Shrine began. The entire work was carried out under the orders and personal care of the chief custodian of the shrine the late Sheikh Mohammad Abdullah. The new white marble shrine was completed in 1399 A.H. (1979 C.E.) The new shrine took ten years to complete and the total cost of the construction amounted to fifteen million rupees. Finally, on June 23, 1978 the Mo-i-Muqaddas, placed in its casket and covered with brocade, was taken from the old shrine to new one by Maulvi Abdul Rahim Bandey, senior Nishan Dez, who carried it on his head and placed it in the inner sanctum of the newly constructed shrine.

The Grand Mosque-cum-Shrine is designed on the pattern of the Prophet's Grand Mosque-cum-Shrine at Madina. It is a -shaped structure with marble fascia on its walls and a golden minaret raised close to the dome. While the pinnacles of the Prophet's Mosque at Madina are not uniform in diameter, the pinnacle of the Hazratbal Shrine is so from top to bottom. Like the dome of the mosque of Aqsa (Jerusalem), its white marbled dome is round-shaped at the top but based on a rectangular plinth. The structure is decorated with the Arabic inscriptions. It has four smaller circular arcaded dome-shaped windows built at the four corners of the roof facing the four cardinal directions from where the holy relic is exhibited to the pilgrims sitting outside the shrine. Besides, glimpses of the holy relic are offered from inside the shrine hall. On the interior of the qiblah wall there is an arched concave niche, the mihrab, which is very finely decorated. A niche for the inner sanctum of the holy relic is located on the second floor of the dome over the mihrab. To the right of the rnihrab is the rnirnbar, a pulpit - like structure of marble with a flight of steps from the top of which the sermon (khutbah) is delivered. Towards the east, facing the Dal lake, it is double storeyed whereas towards the west it has a single storey. The windows and verandah frames are all designed with white marble. It. has an open courtyard in the eastern and western directions and a covered sanctuary for prayers divided by rows of columns.

The dome inside is a splendid work of art and the ceiling is made of highly expensive Kashmir Khatam-Band. The windows of the shrine are web-like veils. One large chandelier and four small ones are seen hanging from the four corners of the ceiling inside the shrine. These were imported from Czechoslovakia at the cost of one lakh rupees in 1969.

The present shrine has a Nurkhana to the south-east which is said to have been constructed after the removal of the gravestone of Noor-ud- Din Ashawari that was earlier placed there. Besides, a garam hamam on its north side is constructed at the place where the old shrine stood. Adjoining the garam hamam, below the stairs on the northern side of the shrine complex, a Dar-ul-Ulum was set up. It housed a rich library with rare, collections of Arabic and Persian manuscripts and works on the Qur'an and valuable books on Islamic jurisprudence, logic, physics, mathematics and astrology. All these, however, were gutted in fire accident in 1995 in cross-firing between militants and the Indian armed forces. Till recently the Dar-ul-Ulum was awarding the degrees of Maulvi Fazil and Maulvi Hafiz.

This madrasa, known as Madinat-ul-ulum, was established in 1948 by the late Sheikh Mohammad ~bdullah'~~.It was administered by J&K Muslim Auqaf Trust. The syllabus used therein was the Dars-I-Nizami, the curriculum used in most Deobandi madaris in South Asia. It was affiliated to the Kashmir University through which it gave the degrees of Maulvi Alim and Maiulvi Fazil. Facilities for the training of students in crafts like calligraphy and book binding were also avai~able'~~.The madrasa had an impressive library of over twelve thousand books and manuscripts on various Islamic sciences including tafsir (Qur'anic Commentary) hadith, fiqh (Jurisprudence) sirat (biographies of the Prophet) and Islamic history etc. It also contained a large number of books brought by Sheikh Mohammad Abdullah from his visits to the holy lands of ~rabia'~~.The entire complex was housed in a large building adjacent to Hazratbal shrine and included halls for residential students and visiting scholars. As has been mentioned earlier, the madrasa was destroyed in a devastating fire in 1995 as a result of an armed confrontation between militants and Indian Armed forces. Hence, in 1996 the madrasa was shifted to a building outside but adjacent to the shrine which formerly housed its student's hostel. Presently, the madrasa has just 18 (eighteen) students on its rolls, the majority of whom come from impoverished farni~ies'~~.The existing facilities are meagre. It has only three teachers, no library facilities and no arrangement for the teaching of modern disciplines, including English In other words, the Madinat-ul-ulum hardly fits the description of major centre of Islamic education and learning.

Present Organizational Structure of the Hazratbal Shrine

The Hazratbal shrine, being the largest of its sorl in Kashmir, is administered by J&K Muslim Auqaf Trust, which came into existence in January 1943'~'as a result of the efforts of the late Sheikh Mohammad Abdullah. A whole host of religious functionaries depend on the dargah for the sustenance. At the bottom rung are the farash, who are many in number. Their duties include keeping the precincts of the shrine clean, looking after the footwear of the visiting pilgrims, distributing the tabarruk to visitors, etc. Above them are the members of the Bandey family, who are now divided into three large groups. Their responsibility is to display the holy relic on special occasions. Both the farash as well as the Bandey take turns in performing their duties as their number is now considerable. Another group of functionaries are the Awrad Khwan, whose responsibility is to recite the Awrad-i-Fathiya after the fajr and maghrib prayers. Out of the income received from the special box kept in a shrine, the farash are entitled 45 percent, the Bandey family to 40 percent and the Awrad Khwan to 15 p.c. Besides these three groups the shrine has also an Imam whose duty is to lead the five times prayers. He is a paid functionary of the Auqaf trust. NOTESIREFERENCES

1. The term Hazratbal consists of two words, Hazrat and Bal. 'Hazrat' is an Arabic word, an Islamic way of addressing somebody respectfully. The word 'Bal' means hair. 'Bal' in the Kashmiri lexicon has two meanings. Firstly it refers to strength, vigour or power. Secondly, it means a ferry, a bathing place on the banks of a river or a locality developed on a river bank or in the close vicinity of a lake or by the side of a spring. It is actually an abbreviation of Yarbal and is used variously as 'Bal' or 'Yar'. Localities which have sprung up close to rivers, lakes or springs are usually named by affixing their names with either 'Yar' or 'Yarbal' or only with 'Bal'. (Deccan Herald, Jan 29: 1994).

Pir Ghulam Hassan Shah Khuihami: (1885: 303) elaborates on the term Hazratbal in his book Tarkih-i-Hassan: vol.(l). He says that Hazrat means majesty and Bal in Kashmiri means a place and is applied to a bank or a leading place and so with the enshrining of the holy hair here it came to be known as Hazratbal. Mohammad Sultan Pampori (1995: 2) maintains that 'Hazrat' means Prophet (p.b.u.h.) and the word 'Bal' in Kashmiri means cure or relief.

2. The Dal Lake is situated to the east and north-east of Srinagar city. The Dal and its surroundings are gifted with an unparalleled scenic beauty. Perhaps in the whole world there is no corner so pleasant as the Dal Lake, writes Lawrence: (1895). The lake is surrounded on all sides except the south by slopes of high mountains which range from 900 to 1200 meters above the level of the lake. At the foot of these mountains, on the edge of the lake, are several villages, orchards and the famous Mughal Gardens. The peak of Mahadev (3904 meters) to the north-east of Srinagar overlooks the lake. The beautiful semi- circular road, the Boulevard, constructed by Dogra ruler Hari Singh (1925-1947), starts from Dalgate, passes through the Gagribal and goes along the lake. The water of the lake is discharged through the Tsunthi-nal ('Apple Canal') and through Nallah Amir Khan, from where The holy relic (Moi-Muqecbs) is fitted in an erect position in quartz container. The container is like a thermometer tub, opaque on one side. At the top of the container there is a cylindrical lid tapering to an end. The container is mownted on a rwnd silver base, is about five inches. It is kept in a gold embroidered bag fastened at one end by a thin string. This bag is wrapped up in a piece of green velvet and kept in a walnut box in an inner sanctum of shrine. it goes towards Anchar lake. Eighty percent of water in the lake comes from Teilbal Nallah which drains the large Dachigam Valley. Several small streams around the shore line and springs under the lake bed also feed the lake. Out of the 19.6 sq. km. area of Dal Lake, 7.9 sq. km consist of agricultural land. Vegetables are mostly grown in floating gardens. Willow and poplar trees are planted along the edges of the marshy lands. The vegetation in the open water consists of wild plants like hill (weeds), paetch (reeds) pamposh (lotus), nadru (Lotus roots), pambach (lotus fruit), bumb (water lily), kenibabi (dutch potatoes), juwar (Eurayale-ferox), etc. According to the 1981 census, about 1,660.40 people live in and around the Dal Lake. (Urban Environmental Engineering Department, J 8 K Govt. Project Report on Integral Development of Dal Lake - 1982: 1).

3. Majid Husain, Geography of Jammu and Kashmir, n.d.: 188

4. It was built by Shahi-i-Jahan at a place adjacent to Hazratbal locality on the western bank of the Dal Lake. It is said that when the sun entered the Zodiac of Aries, twelve hundred Chinar saplings were planted together, and, instead of water, they were irrigated with milk. Thus, not a single plant went dry. Velvet green grass was la~dover the surface and from the Zakoora canal a branch stream was dug out till the garden. The firm buildings, the strong boundary wall, fountains and cascades fell into ruins in the Afghan period, but most of the Chinar still exist. Tarikh Hassan, 1884: pp. 91-92.

5. It was built close to Hazratbal by Afzal Khan, a noble of Shah-i-Jahan. in the north of the shrine. Ibid: 303. This garden does not exist today.

6. 'The sacred hair (Mo-i-muqaddas) is fitted in an erect position in a quartz container. The bottom is held in a silver cap which cannot be removed. The top of the hair is slightly curved. The container is constructed like a thermometer tube, opaque on one side, and the sacred hair can be seen only from the side opposite. It cannot be seen from any other position. At the top of the container there is a cylindrical lid tapering to an end. The container is mounted on a round silver base. Both these parts are fitted into the main cylinder containing the relic. The overall length of the tube, including its lid and base, is about five inches. It is kept in a gold embroidered bag fastened at one end by a thin string. This bag is wrapped up in a piece of green velvet and kept in a walnut box. See, for more details, B. N. Mullick: 1971: 117-8 My Years with Nehru. New Delhi. Quoted in Christian W. Troll: 1992: 172.

7. Hindustan Times: October. 20. 1993.

8. Mirza Qalandar Baigh, Hujat-i-Qasira, 1112 AH11700 C.E.. This Persian book was written three months after the arrival of the sacred hair in Kashmir. The book has been published by Hessam-ud-Din Bandey under the title Madina Thani and Hadiyatul Abrar. The original manuscript of the book is in the Research Library of Jammu and Kashmir, presently housed in the lqbal Library, Kashmir University.

9. Kashur Encyclopaedia: 1986: 13

10. The elevation of Hazratbal to Madina Thani (The Second Madina) was a result not only of the devotees' unbounded veneration of the Prophet (p.6.u.h.) but also of practical difficulties in performing the sacred duty of the ha], since haj was beyond the reach of many Kashmiris owing to their abject poverty. This sentiment is reflected in the following popular verse:

Whosoever has seen the sacred hair of Prophet Mohammad (p.b.u.h.), has in reality had the vision of the Prophet (p.b.u.h.), [Although] he is entombed in Arabia, his sacred hair sanctifies the ajam (the Non-Arab World). He reveals the eternal reality of his radiance only to those in Kashmir. Those who have an abiding faith are spiritually illuminated. (Christian W. Troll; 1984: 303). 11. Mirza Saif-ud-Din. Khulasat-ul-Tawankh-i-Kashmic 1859: The book was originally written in Persian and translated into Urdu by Mirza Kamal-ud-Din Shaida; 1984: 303.

12. Moharnrnad -ud-Din Fauq, Muqamal Tarikh-i-Kashmir; 1910: 509.

13. Tarikh-i-Hassan, 1884: 302. Pir Ghularn Hassan Shah Khuiharni from Garnro in Bandipora Tehsil wrote his Tarikh-i-Kashmirduring the reign of Ranbir Singh 1300-2 A.H., (1883-85 C.E.). It consists of four volumes. The first volume relates to geography of Kashmir, the second to political conditions, the third to Sufis of Kashmir, and the fourth one to the poets of Kashmir. All these volumes were written in Persian. However, the second and third volumes have been published by Ghulam Mohamrnad Noor Mohammad Booksellers, Srinagar, in Urdu. This rnonumental work was purchased by the State Research Department in the early nineteen-fifties.

14. Ibid: 302

15. Ibid: 303

16. Sir Walter Lawrence, The Valley of Kashmir; 1895. 292

17. Mirza Qalandar Baigh. op. cit.

18. Op, cif., Hassan Shah Khuihami.

19. Ghularn Mohi-ud-Din Miskeen wrote his Tarikh-i-Kabir in 1321 A.H.11903 C.E. during the reign of Maharaja Partap Singh. The first volume relates to the Sufis of Kashrniri and was published during the life time of the author. However, the two volumes relating to political and geographical aspects are yet to be published.

20. P. N. Koul Bamzai, ; 1962

21. Op. cit., Mirza Saif-ud-Din 22. Hazrat Imam Hassan (a.s.), the grand son of the Prophet Mohammad (p.b.u.h.), son of Hazrat Fatima (r.a.), the wife of Hazrat Ali (r.a.) the fourth illustrious companion of the Prophet (p.b.u.h.).

23. It is said that Hazrat Sayyid Abdullah was the chief muttawali (custodian) of the Prophet's shrine in Madina.

24. Op cit., Qalander Baigh

25. In the present state of Karnataka in South lndia.

26. Vincent A. Smith; The Oxford History of India: 405

27. Ibid: 381

28. Ghulam Rasool Butt, Mo-i-Muqaddas Jarikh-ke Aine Main (n.d.). Ali Printers Srinagar.

29. Deccan Herald. January 29, 1994

30. Ibid.

31. In Bijapur, the Prophet's relics were first housed in the imposing Gagan Mahal, which is opposite to the Adalat Mahal. A fire engulfed Gagan Mahal during the days of Sultan Mohammad. Ali Khan risked his life and saved it from the flames. Later, the box was shifted to the Asar Mahal, which was earlier known as Dad Mahal. The Sultan appointed a large number of soldiers to keep watch over it and appointed Ali Khan as head. The Asar Mahal was built in 1640 by Sultan Mohammad to house the judiciary. He shifted the court later to the newly built Adalat Mahal. Around these came up a fort wall. The two are linked by a beautiful arch-shaped bridge, which is still intact. The Adalat Mahal now serves as the Deputy Commissioner's house. (op.cit., Deccan Herald.).

32. Asar means memorial, symbol or foot-mark. It also means the Prophet's heritage. Although the Asar Mahal has been built in the traditional Muslim style of a~chitectureit is different from other Adil Shahi monuments in Bijapur. While the other structures are all built in black marble stone, a combination of huge wooden logs and stone Characterise Asar Mahal. A massive wooden door adorns the southern entrance, and four 30 feet tall wooden pillars support the front yard. Measuring about 150 feet by 100 feet, the building has a spacious 150 feet by 30 feet verandah.

It is said that Aurangzeb used to hold court in the large hall on the first floor. From the hall a passage leads to the balcony. There are two rooms at the end of the balcony. The walls and windows of one of the rooms are decorated with beautiful oil paintings and designs in traditional Muslim style. The walls of the other rooms have oil paintings, now faint, of Krishna Lila, said to have been done during the Pestlwa rule. One can see the Jamia Masjid from one of the windows of this room and the Go1 Gumbaz from the other.

The Kitab Khana below the stairs in the southern side of the complex was used as a library during the Adil Shahi rule. Hundreds of Arabic and Persian manuscripts, work on the Qur'an and valuable books on Law. Grammar, Logic, Physics. Mathematics and Astrology were shifted from here to lndia House in England in 1853.

Very few of the belongings of Asar Mahal have survived. A hand woven carpet, a garland of beads and a huge vessel made from black stone are among the surviving relics. (op. cit., Deccan Herald).

33. William Crook. Islam in India, 1972: 147. Oxford University Press.

34. Op. cit.. Deccan Herald.

35. lbid

36. Mohammad Qasim Ferishta, Tarikh-I-Ferishta: Translated by Abdul Hai, 1606: 662.

37. Tarikh-i-Bijapur. It is written in Urdu. The chronicle is available in Dr. Zakir Hussain Library at the Jamia Millia Islamia, New Delhi. Only its third volume is available which does not have any reference of publication and author.

38. Op. cit., Ferishta.

39. Op. cit., Hujat-i-Qasirah.

40. Op. cit, Ferishta

41. Abul Muzaffar Shah-ud-Din Shah-i-Jahan ruled lndia for 31 years 1627-1658 CE11036 AH-1068 AH; Mohammad Din Fauq, Tarikh-i- Kashmir 1910: 537.

42.. Mohi-ud-Din Alamgir, the third son of Shah Jahan, ruled Hindustan for 49 years from 1658 to 170711068 AH to 11 18 AH.

43. Op.ciL, Baigh, 1112 AH11700 CE

44. lbid

45. Maidanish, whose real name is said to have been Ghulam Hassan, accompanied Sayyid Abdullah from Madina, and after the latter's death, Aurangzeb sent the holy relic under his custody to Kashmir along with the dead body of Ashawari.

46. 0p. cit., Mirza Qalandar Baigh.

47. lbid

48. lbid

49. lbid

50. Sheikh Mohammad Radho Chishti (r.a.) was the spiritual guide of Mirza Qalandar Baigh, the author of Hujjat-i-Qasira; 1112 AH11700 C.E..

51. lshaq Khan: 1992: 174. 'Significance of Hazratbal', in Muslim Shrines in India, Christian W. Troll, New Delhi.

52 Op. cit., Baigh 54. Op.cit., lshaq Khan, 1992: 172.

55. Op. cit., Fauq, 1910: 559

56. Op. cit., Baigh; 11 12 AH11700 CE.

57. Mohammad Azam Deedamari: Waqi'at-i-Kashmir. Deedamari a contemporary historian of the arrival of holy relic in Kashmir started his book in 1148 AH and completed it in 1161 AH (1843 CE.)

58. Haji Mohammad Aslam Munaimi, Tarikh-i-Kashmir 'Gowhar-i-Alam', (1 188 AH-1200 AH). The book is still unpublished. The hand written manuscript is available in British Museum in London and also at the Research and Publication Department of Jammu & Kashmir, presently in the lqbal Library, University of Kashmir. The book was completed towards the end of the Pathan rule in Kashmir and was rewritten in 1958.

59. Mullah Baha-ud-Din Matoo : Tazkirah-i-Naqshbandia; 1248 AH11832 CE, V vols., Persian edition. It gives a detailed account of the Si~ltania,Naqshbandia , Qadriya, Chishtiya and Rishi orders.

60. Abdul Wahab Nuri : Futhuhat-I-Kubrawiya; 1163 AH11750 CE; Persian edition. Research Library Jammu and Kashmir, presently at the lqbal Library, University of Kashmir.

61. Op. cit., Khuihami, 1885.

62. Mohd Khalil Mirjanpuri, Tarikh-i-Kashmir, 1300 AH: Two volumes.

63. Mir Saidullah Shahabadi. Bagh-i-Sulaimani; 1194 AH11780 CE Persian edition, Jammu and Kashmir Research Library, Kashmir University.

64. Mullah Ghulam Nabi Khanyari, Wajizatul Tarikh : 1319 AH, Persian edition. Haji Ghularn Mohi-ud-Din Miskeen, Tarikh-i-Kabir, 1321 AH11903 CE; 3 volumes.

Op, cit., Fauq.

Mohd Saif-ud-Din Pandit, Muajizat-tul-Tarikh 1324 AH, Persian edition, Jarnrnu and Kashrnir Research Library, Kashmir University.

G. M. D. Sofi, Kashir 1996: 519

P. N. K. Barnzai, History of Kashmir: 1962: 537

M. lshaq Khan, History of Srinager 1846-1947; 1978: 14. 103

Sayyid Noor-ud-Din Karnili, Ahwalul Akhyar (Mukhbarul-Asrar) 1987: 124. This is the translated version from Persian to Urdu of Mirza Moharnrnad Karnil Khan Badakhshi's book Mukhbrul Asrar.

Op. cit., Khulasatul Tawarikh, 1859.

Op. cif., Baigh

Op. cit., Deedarnari

The shrine is located in Khwaja Bazar near Kake Mohallah, Nowhatta, Srinagar. Khwaja Khavand Moharnrnad, heir to Khwaja Bahau-ud-Din Naqshbandi (r.a.) the great saint of Bukhara, came to Delhi in the reign of the Emperor Shah-i-Jahan. He was received with great honour, and his son Khwaja Moin-ud-Din married the Emperor's daughter. Later, Shah-i-Jahan sent them to Kashmir and gave them the garden of Yusuf Shah Chak the ruler of the Chak dynasty, as a place of residence. The khanqah of Naqshband Sahib (r.a.) is located in this garden. It has recently been rebuilt and is a beautiful specimen of Kashmir wood cawing: Lawrence: 1895: 292.

Mirza Saif-ud-Din: 'Khulasat-ul-Tawarikh', in Mo-i-Muqaddas Tawarikh Kay 'Aine Main, Bhat op. cit., n.d.: 156. 77. Sheikh Mohammad Radho Chishti (r.a.) was a leading spiritual personality of his times, whose residence was located near Chishti Kocha (street) Mohallah. He is buried there.

78. Op. cit., Baigh 1112: 19111700 CE.

'79. lbid

80. Op. cit., Bamzai 1962: 537.

81. Op. cit., Baigh.

82. Ibid.

83. Op. cit., Khuihami: 1883.

84. Op cit., Baigh.

85. Tarikh-i-Kashmir n.d.; was written by a non-Muslim during the Sikh rule in the old Hindi and Nagri script. Research Library of Jammu and Kashmir presently in Kashmir University. The manuscript contains the history of Kashmir from Akbar's reign i.e. 1588 CE. The author's name is not known,as its first part is missing.

86. Op. cit., Khuihami: 1883

87. Op. cit., Baigh

88. Op. cit., lshaq Khan, 1985: 97

89. Kashmir has a very long history of shrines. Abul Fazal enumerated some 113 old but important Hindu shrines, besides 700 hundred places where graven images of snakes were worshipped (R.K. Parimo: 1969: 426). In fact Kashmir has. from times immemorial, been the home of gods and goddesses, renowned mystics, lamas, sadhus, pandits, rishis, pirs and faqirs. The shrines of the Sayyids are spread throughout the valley. They came first to Kashmir alongwith Hazrat Mir Sayyid Ali Hamdani (r.a.) The 1971 census enumerated 134 important Muslim shrines in the Valley. The urban areas of the Valley have a greater concentration of shrines, the reason being that many Sayyids chose the relatively densely populated areas as headquarters for their missionary activities. Op. cit., Bamzai, 1962: 484.

The numerous caves, temples, shrines and which have survived the ravages of time and inclemencies of weather are living testimonials to this fact. It is for this reason that many historians have called Kashmir the vale of Rishis and Saints, and it came to be known as a Rishi Vair or Pir Vair, the abode of Rishis and Pirs. Geography of Jammu & Kashmir, n.d. : 184.

90. Op. cit., Khuihami. 1883

91. Op. cit., Lawrence, 1895: 286

92. lbid, 293

93. 0p. cit., Baigh

94. Baigh writes that whatever is proved and found correct by spiritual tests is Burhan Ini.

95. Whatever is proved due to apparent tests is called Burhan-i- Lamhi.

96. Op. cit. Baigh

97. Op, cit., Deedamari: 1843.

98. Mulla Baha-ud-Din Matoo : Tazkira-i-Naqshbandia 1832: 77

99. Mirza Akmal-ud-Din Badakshi (1644-1719), Research Library of Jammu and Kashmir presently in Kashmir University. The author a leading saint and scholar. His long poem Bahrul lrfan ('The Ocean of Mysticism') written in Masnavi form, following the pattern and direction of Maulana Rumi, consists of thousands of verses and contains allegorical discourses on mysticism. It is one of the greatest contributions to Persian Literature from Kashmir.

100. 0p. cit., Mullah Baha-ud-Din

101. lbid 102. Haji Moharnrnad Aslarn Munaerni: Tarikh-i-Kashmir Gowhar-i-Alam (1 188-1200 AH1 1958 CE).

103. lbid

104. Op, cit., Khuiharni: 1885: 549

106. Moharnrnad Khalil Mirjanpur, Tarikh-i-Kashmir; 1300 AH. The book was written during the reign of Maharaja Ranbir Singh.

107. Said-ullah ShahAbadi: Bagh-i-Sulaiman Tarikh-i-Kashmir. 1194 - 1200 AHICE., (1780 CE) Persian edition. Research Library of Jarnrnu and Kashrnir presently in Kashrnir University.

108. Ghulam Mohi-ud-Din Miskeen, p. 252. 1321 AH11903 CE: 252. Research Library of Jarnrnu and Kashrnir presently in Kashrnir University.

109. Moharnrnad Saif-ud-Din Pandit: Mujizatul-Tarikh. 1324 AH: 19. Originally written in 1304 AH

110. Op. cit., Barnzai, vol 11: 1994

11 1. Moharnrnad Munawar Masudi 1993: 112-14 Rinchan Se Ranjeet Tak Tarikh-i-Kashmir,

112. Op. cit., Bamzai, 451

113. Op. cit., Fauq, 1910: 662

114. Ibid: 454.

115. Op. cit., Miskeen

116. Op. cit., Khuihami

117. Cf. Fauq 1910: 660 and Saif-ud-Din Pandit: 1324 AH: 19 118. Sayyid Nur-ud-Din Kamili, Ahwalul-Akhyar 1987: 124. The book was originally written in Persian by Jenab Mirza Kamil Baigh Khan Badakhshi under the title Mukhbirul-Asrar.

119. Adjacent to Hazratbal is an area known as Zakora. A saint called Lal Bab Sahib was born here in a pious family. Apart from other spiritual exercises, one of his regular practices was Zikr-i-Pa. His followers and disciples, too, used to perform this zikr regularly. It was performed while in standing position. Jenab Lal Bab Sahib died in the month of June, so his followers used to celebrate his urs in this month in his memory. The whole night was spent in zikr-i-pa while reciting durud and litanies. The next day his followers would take out a procession, and would offer prayers and salutations to the Prophet (p.b.u.h.) in the forni of Zikri-Pa. This day was Friday, the 8th Rabi-ul-Awwal, when Asad Shah Sahib had a glimpse of the Prophet (p.b.u.h.) in a state of meditation (muraqaba).

120. Cf. Qalandar Baigh

121. Kashur Encyclopaedia:1986: 15, (edited) Mohammad Yousuf Tang, Jammu Kashmir Cultural Academy of Arts. Culture and Languages Srinagar.

122. Op, cit., Bamzai: Vol. 2, 1994: 600

123. Cf. Bamzai: 1994: 598.

124. Op. cit., Khulasatul-Tarikh: 1984: 309

125. Ahsanullah Khan was the Nawab of Dhaka, now the capital of Bangladesh. (Bhat, n.d. op. cit.)

126. The hamam (Turkish bath) has been an important institution in Kashmir and was introduced by Mirza Haider Daulat during his Governorship of Kashmir (1541-1551 CE. Sofi, 1996: 208). Kalhana, in his first Tarang, mentions, 'hot baths' or 'warm bath houses' in Kashmir. We can suppose that the present structure of the hamam may have greatly influenced by the Turkish bath of Mirza Haider. The Turkish bath is really a misnomer, as the association with the Turks came after their conquest of Constantinople. The Greek-cum-Roman bath is the origin of the hamam of the entire Near East. Even today one can see ruins of these baths in Pompeii, Italy. In Srinagar every mosque has a bath house where warm water is available in winter for ablutions. During the cold winter months the faithful also obtain warmth in the mosques owing to the heat generated by the hamam, cf Khulasatul-Tarikh. 1859.

127. Op. cit., Lawrence, 1895: 290

128. Op. cit, Khulasatul Tarikh, 1984.

129. Khulasatul Tarikh, in Ghulam Rasul Bhat, op. cit., n.d.: 161.

130. Op. cit., Tarikh-i-Hassan: vol 1: 303

13 1. Op. cit., Kashur Encyclopaedia, 1986: 14.

132 Ibid:41.. In 1942 the Jammu and Kashmir Muslim Auqaf Trust came into existence with late Sheikh Mohammad Abdullah its President. The repair and reconstruction of the shrine was the first step of the newly organised body.

133. Jamia Madinatul Ulum: Hazratbal Kashmir-ki-Ruidad, Abdul Ahad n.d.5 Jamia Publishers Srinagar.

134. Ibid; 40

136. Information provided by the respondent Mr. Ahmadullah, Principal Madinnat-ul-Ulum, on 19th April 1999.

137. Sheikh Mohammad Abdullah; Atish-i-Chinar. Ali Mohammad & Sons Publishers, 1986:275, Srinagar.