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In conversations during my visits, many acknowledged these efforts, pointing towards a growing expectation that the institution will continue to evolve in a more organized and transparent manner. This piece, therefore, is less an endorsement and more a reflection.
Kashmir has never been known only for its mountains, water bodies, greenery, meadows, or destinations like Pahalgam and Gulmarg. It is equally, and perhaps more deeply, known for the Sufi saints who came here over centuries and made it their home. This is why Kashmir is often referred to as ‘Pir Vaer’, the land of saints. What they left behind was not just a spiritual legacy, but a way of life rooted in love, humility, and compassion, along with the shrines that continue to embody their presence. The hospitality of Kashmiris, their sense of coexistence, and the everyday courtesy seen in society can, in many ways, be traced back to these teachings. I vividly recall that whenever our family went through a difficult phase, my maternal grandfather, a prominent socio-political figure of his time, would say, “Makhdoom Subhani Theeyu Kathh Niyaz.” That expression of faith in the shrines is something one continues to witness across Kashmir even today. These shrines are not just religious spaces; they are deeply interwoven with the social and emotional fabric of the people. As I grew older, I came to understand that these shrines are managed under a formal institutional framework, overseen by the Jammu and Kashmir Waqf Board. Earlier, the Board functioned under the direct control of the Chief Minister until 2019. After the constitutional changes of 2019, the previous state laws were repealed and the central Waqf Act of 1995 was extended to Jammu and Kashmir. In February 2022, a new Board was constituted, and in its first meeting in March 2022, Dr. Darakhshan Andrabi was elected as its chairperson. I have visited these shrines both before and after her appointment. On my recent visits, I observed several changes that were difficult to overlook. This piece, therefore, is less an analytical account and more a personal reflection. In the sections that follow, I will share my experiences from each shrine I visited.
Khanqah Faiz Panah, Tral
Tral was once a place I associated with a difficult past, shaped by the history it carries. This was my first visit, and it brought with it a certain sense of curiosity. In the main town stands Khanqah Faiz Panah Ziyarat of Hazrat Ameer-e-Kabeer Mir Syed Ali Hamdani (RA), a shrine of deep spiritual significance in the region. As I approached, one of the first things I noticed was the availability of a large parking space, something not very common at such religious sites in Kashmir. The shrine complex was properly fenced, giving it a more defined and organized structure. During my interaction with a local caretaker, I was told about the devastating fire in 1997 that had destroyed the shrine. At the time, reconstruction was promised within a short period, but the work stretched over decades, leaving the site partially developed for years. This long delay is well documented and forms an important part of the shrine’s recent history. In April 2024, Dr. Darakhshan Andrabi visited the shrine and held discussions with local stakeholders regarding its development. Since then, as also echoed by the caretaker, the pace of work appears to have increased. On my visit, I could see that certain facilities had been significantly improved. The washrooms were well-constructed and maintained, which is often a critical but neglected aspect at many shrines. The lawn area was properly developed and added to the overall ambience of the place. These may seem like small additions, but they meaningfully improve the experience for devotees. At the same time, the shrine still reflects that it is a work in progress. Construction activity continues, and several components are yet to be completed. However, compared to the prolonged stagnation of earlier years, there is now a visible sense of movement. These developments align with the broader efforts of the Jammu and Kashmir Waqf Board in recent years, where restoration of long-pending shrine projects has been taken up. Khanqah Faiz Panah, in that sense, represents not a finished transformation, but a shift from delay to gradual progress.
Charar-e-Sharif
“Ann poshi teli yeli wan poshi.”
(“Food will last as long as forests last.”)
This timeless shrukh of Sheikh Noor-ud-din Noorani reflects a philosophy of balance, restraint, and harmony. It is this very ethos that one associates with Charar-e-Sharif, one of the most important spiritual centres in Kashmir. My visit to Charar-e-Sharif carried both reverence and curiosity. The shrine, dedicated to Sheikh-ul-Alam, holds a central place in the spiritual consciousness of Kashmiris, and its legacy is deeply embedded in our upbringing through the shruks we hear from our elders. The shrine also carries a difficult history. In 1995, it was destroyed in a fire during a period of militancy, an event that remains etched in public memory. While references to that period still surface in discussions, what stands today is a rebuilt and functioning shrine that continues to draw devotees from across the Valley. During my recent visit, what stood out was the sense of order around the shrine place. The market leading up to the shrine appeared more organized, with a clearer structure in the way shops and pathways were arranged. The flow of devotees was steady, yet movement remained manageable, suggesting better crowd handling.
Inside the shrine, the maintenance of the inner sanctum reflected care and attention. The ablution facilities were functional and well-kept, which is often a key concern in high-footfall religious spaces. The intricate woodwork and traditional design elements within the shrine were preserved, maintaining its cultural and spiritual character. Cleanliness across the place was particularly noticeable. It is one of those aspects that may appear basic, but it significantly shapes the experience of visitors. These observations, while based on a single visit, align with the broader efforts being undertaken by the Jammu and Kashmir Waqf Board under the leadership of Dr. Darakhshan Andrabi, where emphasis appears to be on improving facilities, managing crowds, and maintaining shrine spaces more effectively. At the same time, the essence of the shrine remains unchanged. Beyond the visible improvements, Charar-e-Sharif continues to be a place where the teachings of Sheikh-ul-Alam are not just remembered, but quietly lived.
Hazratbal Shrine, Kashmir
If there is a shrine in Kashmir that needs no introduction, it is the Hazratbal. It is located on the banks of Dal Lake and holds a special place in the spiritual life of Kashmiris. I have been to Hazratbal many times before but this last visit was different. The general upkeep of the premises was more regular and the huge courtyard appeared cleaner, and better maintained in spite of the steady flow of devotees. However, in recent times it is the work done inside the shrine that has attracted much public attention. The interior design and artwork, which have been widely circulated on social media, underscore a renewed emphasis on both aesthetics and ambience. The detailing inside the shrine looks more refined and well cared for now. I also saw structural additions that suggest a more institutional approach to management. There is a separate administrative block and residential quarters for the Imam, indicating an effort to rationalise operations and provide dedicated space for those who run the shrine. The movement of devotees was orderly and the maintenance of facilities like ablution areas appeared to be more consistent. On their own these aren’t dramatic changes, but they add up to a more organized experience. Such developments are in line with overall efforts of Jammu and Kashmir Waqf Board led by Dr Darakhshan Andrabi where it seems emphasis is being laid on both infrastructure and management. At the same time, the spirit of Hazratbal remains intact. But the shrine’s most lasting quality, even as it visibly improves, is its spiritual peace and sanctity.
Dastgeer Sahb Shrine
Coming to Dastgeer Sahib Shrine was very emotional in many ways. The shrine has a lot of history to it. The fire incident of 2012 is still fresh in public memory and I had seen it earlier and so I was particularly attentive to what has changed now. Today the shrine is a model of meticulous restoration. The wooden architecture is intact and the overall structure feels renewed and respectful of the original character. The cleanliness and general upkeep were noticeably better, especially given the constant flow of devotees. What struck me most on my visit was a report, in writing, of recent developments at the shrine. The works present an overall approach and not isolated improvements. A heritage Noorkhana has been constructed with special architectural attention and fully equipped Administrative block has been constructed for better day to day management. Facilities for devotees have also been greatly upgraded and include the construction of modern washrooms and ablution blocks for men and women and fully furnished residential quarters for the Imam. The ambience has been improved by developing landscaped pathways and a park space near Noorkhana, which has enhanced the overall environment of the shrine. Besides, a beautiful & secure boundary wall has been constructed around the shrine and the main structure has been restored through polishing & painting. The attention to comfort and management is further borne out by practical improvements such as the installation of all-weather air-conditioning units, CCTV systems for security and premium quality matting within the shrine and masjid. These developments are part of the wider efforts of the Jammu and Kashmir Waqf Board under the leadership of Dr. Darakhshan Andrabi where emphasis has been on restoration along with better facilities. Yet, despite these visible upgrades, the spiritual atmosphere of the shrine has not changed and this is what continues to define the experience of those who visit.
Conclusion
There are several other shrines, including the revered Makhdoom Sahib Shrine, where I observed similar patterns of improvement. While this account is limited to a few, the broader sense of change was difficult to ignore. Beyond the physical upgrades, one aspect that stood out was the administrative shift within the Jammu and Kashmir Waqf Board. I recall how, for years, rents of Waqf-owned shops remained unchanged, in some cases dating back to the late 1990s. Shopkeepers would continue paying nominal amounts without revision. Under the present administration led by Dr. Darakhshan Andrabi, such practices have reportedly been revisited, indicating an attempt to bring greater financial discipline and accountability. What emerges from these visits is not a claim of complete transformation, but a visible shift. There is still much that remains to be done, and not every shrine reflects the same level of progress. Yet, the direction appears more structured, and the changes, however incremental, are being noticed by people on the ground. In conversations during my visits, many acknowledged these efforts, pointing towards a growing expectation that the institution will continue to evolve in a more organized and transparent manner. This piece, therefore, is less an endorsement and more a reflection. It is an attempt to document what I saw and felt across these shrines, where faith continues to remain constant, even as the systems managing these spaces gradually change.
Email: soulofkashmir1@gmail.com
