The Ajmer Dargah, one of India’s most revered Sufi shrines, dedicated to the 13th-century mystic saint Khwaja Moinuddin Chishti, is at the heart of a renewed legal and historical controversy. The debate began after an Ajmer court issued notices to the Union Minority Affairs Ministry, the Archaeological Survey of India (ASI), and the Ajmer Dargah Committee in response to a petition filed by Vishnu Gupta, the chief of Hindu Sena. The petition demands a physical survey of the dargah to investigate claims that the mausoleum was originally a Hindu temple dedicated to Lord Shiva, referred to as the "Sankat Mochan Mahadev Temple." Gupta has also sought the reinstatement of Hindu worship at the site, citing historical texts and interpretations to support his claims.
Details of the Petition and Claims
Vishnu Gupta’s petition refers to historical accounts and publications to argue that the dargah was constructed over a pre-existing Hindu temple. Central to his argument is a 1910 book by Har Bilas Sarda, Ajmer: Historical and Descriptive. Sarda’s work describes a subterranean cellar within the dargah, allegedly housing an image of Mahadeva (Shiva). According to Sarda, a Brahmin family traditionally placed sandalwood on this image daily, a practice maintained even after the construction of the dargah. However, Sarda provides no explicit evidence of the destruction of a Hindu shrine, leaving room for interpretation and speculation.
In addition to Sarda’s observations, Gupta’s petition draws on other historical references, including an 1841 account by RH Irvine, as cited by historian PM Currie in his 1989 book The Shrine and Cult of Mu'in al-din Chishti of Ajmer. Irvine’s description mentions a lingam concealed beneath foliage and debris, reportedly located where Khwaja Moinuddin Chishti meditated for 40 days. A version of this narrative suggests that the lingam lies beneath Chishti’s grave. These accounts, while intriguing, remain anecdotal and lack archaeological validation.
Sarda also notes the presence of Hindu architectural elements in the Buland Darwaza, a prominent 75-foot gateway of the dargah. The carved chhatris (domed pavilions) supporting the gateway are stylistically Hindu, suggesting they may have been repurposed from an earlier temple or Jain structure. These elements, along with other features, form part of the argument that the dargah was built atop a Hindu temple.
Historical Context of the Dargah
The Ajmer Dargah is not just a religious site but a cultural and historical landmark that has stood as a symbol of India’s rich syncretic traditions for centuries. Established during the reign of the Mamluk Sultan Iltutmish (1211–1236), the dargah underwent significant expansion under Mughal rulers such as Humayun and Shah Jahan, who added intricate architectural features. It is revered by millions as a shrine that transcends religious boundaries, attracting devotees of diverse faiths.
The historical backdrop of Ajmer provides additional context. After Muhammad Ghori’s victory in the Second Battle of Tarain in 1192, the region, along with much of North India, came under Muslim rule. Prior to this, Ajmer was known for its Hindu and Jain temples, many of which were repurposed or dismantled during the Islamic conquests. The construction of the dargah during this period reflects a broader historical pattern of cultural and architectural transformations, seen in sites like the Qutub Minar complex in Delhi.
Implications of the Petition
The petition has reignited a longstanding debate over the origins of the Ajmer Dargah, raising questions about historical narratives and their contemporary significance. While some historians acknowledge the presence of Hindu elements in the dargah’s architecture, there is no conclusive evidence to support the claim that it was originally a Shiva temple. The controversy also underscores the challenges of interpreting historical monuments, where oral traditions, textual references, and material evidence often offer conflicting accounts.
At the heart of the issue is the Ajmer Dargah’s role as a symbol of communal harmony. The shrine has long been celebrated as a place where people of all faiths come together to seek blessings and solace. The annual Urs, commemorating Khwaja Moinuddin Chishti’s teachings of love, compassion, and unity, draws millions from across the globe, showcasing the dargah’s universal appeal.
However, the current legal proceedings threaten to shift the focus from the dargah’s syncretic legacy to a divisive debate over its origins. If the court orders a physical survey, it could set a precedent for similar petitions targeting other historical sites in India. Such developments could have far-reaching implications for cultural heritage preservation and interfaith relations.
What Lies Ahead
The court has scheduled the next hearing for December 20, when the respondents, including the ASI and the Ajmer Dargah Committee, are expected to present their responses. The outcome of this case will likely influence not only the narrative surrounding the Ajmer Dargah but also broader discussions on heritage and identity in India. While the petitioners frame their demands as a quest for historical truth, critics view them as an attempt to politicize and communalize a revered cultural site.
As the controversy unfolds, it serves as a reminder of the complexities involved in interpreting India’s rich and layered history. The Ajmer Dargah stands as a testament to the country’s pluralistic traditions, and the ongoing debate underscores the need to balance historical inquiry with respect for the cultural and spiritual significance of such sites.
