Sambhal: The quest for Kalki

Sambhal, a town steeped in history and heritage, now bears the weight of fresh scars. Known for its ancient landmarks and timeless charm, the town has recently been thrust into the spotlight for the wrong reasons. Following the violence by Islamists on November 24, Sambhal stands as a testament to both the resilience and the challenges faced by its people. Organiser team visited this troubled town, where every street seemed to echo stories of loss, fear, and survival, offering a stark glimpse into the aftermath of communal tensions that have once again marred its legacy.

As we moved through the narrow, winding lanes near the disputed site in Sambhal, an eerie stillness enveloped the air. The area, steeped in rich history and controversy, bore the weight of centuries-old narratives now intertwined with modern-day tensions. The disputed site, claimed by Hindus to be the birthplace of Bhagwan Kalki, 10th incarnation of Bhagwan Vishnu, exuded an air of quiet anticipation amidst the chaos of recent events.

Here, the Hindu community has been silently holding on to their faith, waiting for the divine prophecy of the birth of Bhagwan Kalki to unfold. This belief, rooted in the Puranas, lends the site a sacred significance that transcends the disputes and violence surrounding it.

Despite the turmoil, the Hindu side remained composed, their devotion unshaken, quietly awaiting a future they firmly believe has been foretold. For them, this is not just a legal or communal battle; it is a matter of faith, one they hold onto with steadfast resolve even as the world around them erupts in discord.

To understand the perspectives of both sides, team Organiser spoke to Hindus as well as Muslim residents of Sambhal. Neeru Gupta, a 58-year-old Hindu woman, who was born and raised in the Kot Purvi area, located near the disputed structure recalls her childhood years when the site was commonly referred to as the Harihar Mandir by the Hindu community. She stated, “Our elders have always told us that this was a temple. As children, we would often go there to pray.”

“Inside the mosque, my father once showed me a place where he said a Shivling was kept. It has now been concealed with walls,” says Neeru Gupta

According to Gupta, the well in the premises was an integral part of Hindu rituals, such as the Kua Poojan (a ceremony to celebrate the birth of a child and newly married couples). She mentioned, “We used to conduct ceremonies at the well, but this stopped about 20 years ago when restrictions were imposed.”

Over the years, Gupta observed significant changes in the site, particularly the transformation of key features into elements of the disputed site. She claimed, “What used to be the Gauri Kund, a sacred pond for Hindu rituals, has now been turned into a Wajukhana for Muslim prayers.” She also described memories of chains, bells, and other structures associated with Hindu temples that she saw in her youth, which are no longer present today.

Gupta further noted, “Inside the mosque, my father once showed me a place where he said a Shivling was kept. It has now been concealed with walls.”

Gupta also recounted specific incidents where attempts to perform Hindu rituals at the site were met with objections. “Around 2002 or 2003, a family from the neighbourhood went to perform a ritual for their newborn child near the well. The Muslim community strongly objected, and the ritual had to be stopped midway. Despite this, the family completed their prayer hurriedly before leaving,” she recalled.

However, for Gupta and others like her, the ongoing dispute is a painful reminder of the site’s transformation over the decades. She believes the historical significance of the temple has been overshadowed, and hopes that the ongoing court proceedings will bring clarity and justice.
This particular temple which Neeru Gupta is referring to has been mentioned as Shri Hari Mandir in the historical evidence including ASI reports but among locals it is famous as Harihar Mandir.

Muslim residents has a different opinion on this. Sujat Ali and Mohammad Jameer Khan, who have lived in the vicinity of the disputed site for decades and work at a furniture shop, gave us their take on the entire matter. Sujat Ali, a 50-year-old resident, was resolute in his assertion that the disputed site has always been a place of Muslim worship. “This is the Jama Masjid. My elders, their elders, and even the elders before them have only known this place as a mosque. It has been here for over 500 years, standing as a symbol of our community’s faith and heritage. The idea that this was ever a temple is completely unfounded.”

Mohammad Jameer Khan, another resident in his sixties, was equally adamant in his belief that the mosque’s identity is irrefutable. “This is a sacred place for us, a site where we have offered prayers for centuries. The petitions and surveys suggesting it was a temple, are attempts to rewrite history and create unnecessary disputes. Such claims are baseless and lack,  credible evidence.”

At 82-years-old, Vishnu Sharan Rastogi has witnessed the town’s transformation over the decades. Born and raised near the contested site now known as Jama Masjid, Rastogi vividly recalls the structure being referred to as Harihar Mandir in his youth. His memories and historical insights offer a critical perspective on the ongoing dispute.

Rastogi says that the site was a Hindu temple during his early years. “In the 1960s, we called it Harihar Mandir, not a mosque. I remember visiting the place with friends out of curiosity,” he said. He described specific features that were characteristic of a temple: “There was a well, half inside and half outside the structure, and a large bell hanging from a chain in the central dome. I saw and even rang the bell myself.”

Pointing out that the well was a focal point for Hindu rituals, including worship and traditional ceremonies, which continued until the late 1970s. Rastogi said that the transformation of the site began during the 1976 communal clashes, after which Hindu practices were gradually restricted.

Rastogi lamented the loss of Hindu traditions at the site. “After the 1978 riots, things changed. Worship was sporadic, but it still continued at the well. By 2012, during the Samajwadi Party’s rule, all Hindu activities were banned. The well was covered, and access to the area was restricted. The police and administration, heavily influenced by local political leaders, enforced these measures.”

He added that the decline in Hindu worship coincided with the dwindling Hindu population in Sambhal. Rastogi believes that the ongoing legal battle is crucial for uncovering the truth about the site’s history. “It is important to respect the heritage of this place. If it was indeed a temple, it should be acknowledged as such. These claims are not baseless; they are rooted in memories and historical records,” he said.

Endorsement by ASI

The legal battle over the Harihar Temple/Jama Masjid in Sambhal has been a contentious issue spanning centuries, marked by archaeological findings, legal disputes, and communal sensitivities. The Archaeological Survey of India (ASI) first documented the site between 1874 and 1876 under Major-General A. Cunningham, noting Hindu claims that the Jama Masjid had originally been the Harihar Temple. This assertion was supported by structural evidence of alterations, including inscriptions and architectural features.

In 1920, the disputed structure, currently called Jama Masjid, was declared a protected monument under the Ancient Monuments Preservation Act, 1904, by official notification. However, disputes surrounding the site’s history persisted, with Hindus asserting their temple origins. Tensions escalated in 2018 when district authorities flagged unauthorised constructions by the Jama Masjid Committee. The ASI responded with FIRs and notices under the Ancient Monuments and Archaeological Sites and Remains (AMASR) Act, but the committee denied that the monument fell under the Act’s purview.

In December 2023, ASI officials from Meerut Circle attempted to inspect the site but were denied access by locals, citing security concerns. After intervention from district authorities, the ASI conducted an inspection in June 2024, uncovering evidence of structural alterations and defacement through heavy enamel painting in vibrant colors, which masked the monument’s original features.

The matter took a legal turn on November 19, 2024, when the Civil Judge of Sambhal ordered a survey of the disputed site as part of a legal suit (Hari Shankar Jain vs. Union of India). Advocate Commissioner Ramesh Singh Raghav was appointed to oversee the proceedings, documenting them through photography and videography. While the initial survey faced disruptions due to protests, a second attempt on November 24 was conducted amidst heavy security. Although the survey was completed, tensions surrounding the site underscored the deep communal sensitivities tied to its history.

A Tapestry of history, Heritage, and Turbulence

The 12th century poet Shri Jaidev, in his Dashavtar Stotra, described Bhagwan Kalki as the 10th and final incarnation of Bhagwan Vishnu who would come to destroy evil from the Earth. There are religious beliefs and prophecies regarding His birth. It is because of this that Sambhal, a non-descript town in Uttar Pradesh, is at the centre of the storm at present. Few people know that this town is regarded as the place as described in Shrimad Bhagvat where Bhagwan Kalki will be born. It says:

सम्भल ग्राम मुख्यस्य, ब्राह्मणस्य महात्मनः।
भवने विष्णुयशसः कल्किः प्रादुर्भविष्यति।।
(In the village Sambhal, Kalki will be born to a pious Brahman named Vishnuyash).

The significance of Sambhal can be seen from the fact that, it finds mention in historical sources from ancient to modern times. According to tradition, Sambhal was known by different names across the four yugas (epochs): Sabrit or Sambhaleshwar in the Satyug, Mahadgiri in the Tretayug, Pingale in the Dwaparyug, and finally Sambhal in the Kaliyug. In the 12th century, Sambhal rose to further prominence under the reign of Prithviraj Chauhan, the celebrated ruler of Ajmer and Delhi. Scholars believed that Prithviraj Chauhan founded the famed Vishnu temple in Sambhal, a claim that aligns with the town’s historical narrative.

Sambhal has been described in the medieval works such as Tarikh-i-Firozshahi, Tarikh-i-Mubarakshahi, Tabkati-i-Akbari, Wakeate-Mushtaki, Tarikh-Daudi, Tarikh-i-Shahi, Gulshan-i-Ibrahimi, Tarikh-i-Alf, Ain-e-Akbari, Baburnama, Tarikh-i-Sher Shahi, Nafasul Masir, Tozkariyae-Humayun, Iqbalnama-i-Jahangiri, Khulasat-ul-Tawarikh, and Chahar Gulshan.

The recent turmoil in Sambhal is not new; in fact, Sambhal has a long history of the persecution of Hindus and their heroic resistance. As mentioned by B.M. Sankhdher in his book Sambhal: A Historical Survey:

“He [Firozshah Tuglaq] appointed an Afghan, Malik Daud, to the Government of Sambhal, and ordered him to devastate Katehr annually with fire and sword. He himself supervised that bloody work by annually visiting Sambhal for five successive years. The result was ‘in those years not an acre of land was cultivated; no man slept in the house; and the death of the three Saiyyids was avenged by that of countless thousands of Hindus.”

The demography of Sambhal dwindled because of such a bloody history. In later times it became a bastion of Rohilla Afghans, who moved in large numbers in this region. Around the 1770s Sambhal and adjoining areas of Rhohilkhand were raided by Marathas but they escaped as Marathas had to withdraw due to the death of Madhav Rao Peshwa in 1773 and the turmoil caused by it in Pune.

At the time of Bharat’s Independence in 1947, Sambhal was still a Hindu majority but had an almost equal Muslim population, with Hindus making up 45 per cent of the population and Muslims accounting for 55 per cent. However, this has been dramatically changed over the years. Today, Muslims constitute 85-90 per cent of the population, while the Hindu population has dwindled to a mere 10-15 per cent, signalling a stark demographic shift tied to the city’s history of violence.

Current Controversy

At the heart of the recent controversy in Sambhal is a legal petition asserting that the Jama Masjid in Sambhal was built over an ancient Harihar Mandir. The petition was filed by advocates Hari Shankar Jain, Vishnu Shankar Jain along with Mahant Rishiraj Giri Maharaj of Kaila Devi Mandir and five others.

Sambhal’s history is marked by a recurring pattern of riots, which have not only scarred its social fabric but also led to a demographic transformation over the decades

During a conversation with team Organiser, Mahant Rishiraj Giri revealed that along with his Guru, he was working on this petition for years. However, no lawyer was willing to be a part of the case. Then finally, he came to know the father-son duo who are famous for fighting such cases. Mahant Rishiraj then approached Vishnu Shankar Jain and he agreed to file the petition.

The civil judge accepted the petition alleging that the Masjid was constructed on the remains of an ancient Harihar Mandir. The court issued an order for a photographic and videographic survey of the disputed site. The survey report was to be submitted by November 29. When the team arrived at the site to conduct the survey on November 19, 2024, under the careful supervision of local authorities, including the Superintendent of Police and the District Magistrate, the team was allegedly manhandled, according to advocate Vishnu Shankar Jain. This incident, as claimed by Jain, didn’t get any media attention and because the team couldn’t conduct the survey on November 19, the second survey was conducted on November 24. However, this time miscreants got time and opportunity to create trouble. Things took a contentious turn; what began as a survey soon spiralled into violence, with incidents of stone-pelting on security forces and subsequent retaliation by the police.

As per Jain, there were around 60, 000 stone pelters attacking the team. One prominent name being blamed for the violence is Sambhal Mosque Committee Head Zafar Ali, who was inside the disputed site along with the survey team. According to Jain, it was Ali who instigated the mob by spreading rumours about digging inside the structure on both November 19 and November 24, along with local Samajwadi party leaders, against the committee formed by the court.

A Legacy of Riots and Exodus

However, this is not the first time that Sambhal has seen blood. This ancient town’s history is marked by a recurring pattern of riots, which have not only scarred its social fabric but also led to a demographic transformation over the decades. What began as sporadic communal clashes eventually became a systematic method for driving out the Hindu population from the municipal area, leaving an indelible mark on the city’s history.

Since Independence, there have been numerous incidents of communal riots. The massive violence that happened in 1978 was not just an outbreak of communal violence but a deeply scarring event that uprooted families, destroyed livelihoods, and forever changed the fabric of the town. Decades later, victims and their families, many of whom remain unheard, recount their ordeal to Organiser. Their narratives reveal harrowing details of brutality, betrayal, and enduring neglect.

The riots, which began on March 26, 1978, erupted after rumours spread that Manzar Shafi, a local leader, had been attacked. This sparked an uncontrollable wave of violence. “Shops owned by Hindus were burned, and rural Hindu families were targeted indiscriminately,” recounted Gulab Singh, a survivor who was 22-years-old at the time.

The struggle of Hindus for the recognition of Sambhal as the birthplace of Bhagwan Kalki mirrors their decades-long fight for the Ram Mandir in Ayodhya

He described how his father, a farmer, left for Sambhal to purchase supplies for an upcoming wedding but never returned. “He said he’d be back soon, but after 72 hours of silence, we knew something terrible had happened,” said Gulab Singh. Eventually, the family learned that their father had been killed at Murari Lal’s mill, where he had taken refuge along with other villagers.

Murari Lal’s mill became a symbol of the horrific violence. Witnesses recalled how a mob of Islamists broke into the factory using a tractor. Gulab Singh narrated, “They dragged people out, killed them, and burned their bodies. My father was among them.”

Baburam, the son of Heera Singh, shared a similar account. His father had also taken refuge at the mill but was brutally murdered. “We found my aunt’s bangle and my uncle’s shoe at the site,” he said. “But there was nothing left of their bodies. Everything was burned.”

The aftermath was chilling. “The fire at the factory burned for 15 days,” Baburam revealed. “Bodies had been burned so badly that no remains were left to identify.” Families were forced to perform symbolic cremations, using effigies to honour their lost loved ones.

The story of Banwari Lal Goel, a prominent businessman, epitomises the brutality of the riots. Despite warnings from his family, Banwari Lal ventured into the riot-hit area, believing he would be safe among his Muslim associates. His son recalled his father’s words: “All Muslims are my friends and brothers. Nothing will happen to me.”

However, Banwari Lal was captured by the mob and subjected to horrific torture. Witnesses recounted that his legs were severed first, followed by his arms. “They taunted him, saying he came to collect money with his hands,” a witness said. Finally, his throat was slit. Banwari Lal begged to be shot instead, but his pleas were ignored.

Two survivors, Hardwari Lal Sharma and Subhash Chandra Rastogi, managed to escape by hiding in a drum. They later testified against the perpetrators but faced immense pressure to withdraw their statements.

The riots led to a mass exodus of Hindus especially those who own businesses in Sambhal. “Before the riots, Hindus made up 35 per cent of the population,” Gulab Singh said. “Afterward, their numbers dropped to 20 per cent.” Entire families abandoned their homes and livelihoods, seeking safety elsewhere.

Baburam described the aftermath with anguish: “Our family was shattered. We lost everything—our breadwinners, our homes, and our dignity.” He also criticised the authorities for their inaction. “When we went to the police, they scolded us and told us to leave,” he said.

Survivors like Gulab Singh and Baburam spoke about the lack of justice even decades after the tragedy. Witnesses who identified perpetrators, including individuals like Irfan, Wajid, Zahid, Manzar, Shahid, and Kamil, were intimidated into silence. “By 2010, the case was dismissed due to a lack of evidence,” Baburam said bitterly.

Adding to their grief, victims’ families never received compensation or official acknowledgment. “Not a single representative from the government or administration came to meet us,” said Gulab Singh. “Even today, no one has offered us any help.”

Decades later, fear still looms large. Survivors rarely visit Sambhal, haunted by memories of the violence. “Even today, we avoid going there,” said Gulab Singh. “The fear is still fresh in our minds. What if it happens again?”

Baburam echoed this sentiment, adding that Sambhal’s demographic changes have further alienated the Hindu community. “The population of one community has grown significantly, while ours has dwindled,” he said. “It feels like we don’t belong there anymore.”

Despite their suffering, victims’ families remain hopeful that they will get and justice. They yearn for accountability, both for the riots of 1978 and for recent incidents of violence in Sambhal. “The pain never goes away,” said Gulab Singh. “But at least acknowledge what happened to us. We deserve that much.”

The 1978 riots were not just a reminder of Sambhal’s violent past but also a call to address the systemic issues that allow such tragedies to recur. As Gulab Singh puts it eloquently, “If the Government doesn’t act now, history will keep repeating itself.”

As legal proceedings and debates unfold, they bring to light important questions regarding justice, identity and reconciliation. While the town’s spiritual significance remains a source of pride, its turbulent past continues to shape its present. Amid the discord, one hopes for a resolution that respects history and truth, allowing Sambhal to reclaim its rightful place.

Another testament of this ancient town was when police reopened a Shiv Mandir after 46 years on December 14, where murti of Hanuman ji and Shivalingam was discovered.

The struggle of Hindus for the recognition of Sambhal as the birthplace of Bhagwan Kalki mirrors their decades-long fight for the Ram Mandir in Ayodhya. Just as Ayodhya became a symbol of faith and identity tied to the legacy of Bhagwan Ram, Sambhal holds a similar reverence for Hindus as the prophesied birthplace of Bhagwan Kalki, the future saviour according to Hindu scriptures.

In both cases, the battle transcends mere legal or political claims; it is deeply rooted in faith, tradition, and the collective aspiration to reclaim sacred spaces. However, while Ayodhya witnessed a mass mobilisation and eventually saw the construction of Ram Mandir, the Hindu struggle for Kalki’s birthplace in Sambhal remains quieter, marked by silent resilience and unwavering devotion.