FIR 1 Filed in Kashmir After Muharram Rally Slogans on Palestine and Hezbollah Raise Security Flags
FIR filed by Kashmir Police against participants in a Muharram rally after slogans related to Palestine and Hezbollah were raised, prompting debate over policing and political expression.
Rising Tensions in Srinagar — Poster Removal Sparks Outrage During Muharram
On June 2, the sixth day of Muharram, tensions escalated in Srinagar’s Ashai Bagh locality when a police team from Jammu and Kashmir removed a religious-political poster displayed over a bridge near Nigeen Lake. The poster featured images of Hezbollah co-founder Hassan Nasrallah and former Iranian supreme leader Ayatollah Ruhollah Khomeini, alongside a quote: “Death with dignity is better than a life of humiliation.” This single act ignited a chain of public protests, political backlash, and debates over religious freedom, freedom of expression, and the criminalization of international solidarity in contemporary Kashmir.
The event unfolded in the backdrop of the ongoing Shia mourning period of Muharram, a ten-day commemoration of the martyrdom of Imam Hussain in 680 AD. For decades, Muharram processions were banned in much of Srinagar due to political unrest and security concerns. However, with the ban lifted in 2023, the processions resumed, reviving both religious rituals and political expression often intertwined in these events.
In video footage widely shared online, three to four officers dressed in black uniforms can be seen atop a police bus pulling down the poster. What may have been a standard policing operation quickly escalated into a perceived act of cultural and political suppression by many in the Shia community of Srinagar. The action sparked a protest in the Ashai Bagh area, a predominantly Shia locality.
The next day, the unrest deepened. In Magam, Budgam district, where another Muharram rally was underway, police again attempted to remove posters of Nasrallah. This time, the situation turned chaotic. A large crowd of mourners erupted in protest, resulting in the alleged roughing up of a sub-divisional police officer (SDPO) and the local station house officer (SHO). Both officers were reportedly rescued by local elders, narrowly avoiding escalation into full-scale confrontation.
The Jammu and Kashmir Police have so far not confirmed whether an official FIR has been registered in connection with the incident. Efforts by media outlets, including The Wire, to reach the Budgam SSP for comment were unsuccessful at the time of reporting.
Shia Member of Parliament Aga Ruhullah, representing Srinagar, issued a scathing condemnation of the police action. He accused the J&K police of “following the BJP and RSS policy” rather than upholding India’s traditional foreign policy stance in support of Palestine. “Our police don’t work for Israel and they should behave themselves,” he said. “Supporting Palestinian people and the establishment of a state of Palestine is embedded in our foreign policy. Police should stop acting like extended hands and agents of the Zionist regime.”
This political statement brought into sharp relief the growing tensions between India’s foreign policy tradition and its current domestic policing culture, particularly in sensitive regions like Kashmir. The BJP-led central government has faced criticism in recent years for aligning more closely with Israel, especially as the Gaza conflict continues to draw global attention.
Meanwhile, local observers have noted an increasing intolerance toward displays of solidarity with the Palestinian cause during public and religious events in Kashmir. These include bans on Palestinian flags, murals, and posters during Muharram, a time when many in the Shia community draw parallels between the Karbala narrative and contemporary struggles against oppression.
On June 24, police removed graffiti resembling an Israeli flag painted on a Srinagar street. The act was reportedly carried out by three minors, whose parents were summoned and who were “counseled” by police. Although no criminal charges were filed, the message was clear: political symbolism was being closely monitored, even when expressed by children.
Residents like Abid Hussain of Srinagar told The Wire that expressions of solidarity with Palestine were being actively discouraged. “It was a routine to extend solidarity with the besieged people of Palestine during Muharram processions. But in recent years we are not even allowed to unfurl the Palestinian flags. This policy goes against the spirit of Muharram that commemorates the victory of the oppressed,” he said.
As the police attempted to deescalate growing tensions, they issued an advisory warning netizens to delete videos and photos related to the poster removals. They cited the potential of such content to disrupt “public order and harmony.” Failure to comply, the advisory warned, would result in “strict legal action under applicable laws.”
This has raised concerns among free speech advocates who argue that policing online content, especially around political and religious discourse, risks violating constitutional protections. Critics argue that the government’s actions, both offline and online, reflect an increasing willingness to censor dissenting or alternative narratives, particularly in conflict-prone regions like Kashmir.
Historical Bans, Political Shifts, and the Legacy of Shia Expression in Kashmir
The removal of posters and police intervention during Muharram in 2025 cannot be viewed in isolation. It fits into a larger trajectory of state control over religious expression and political symbolism in Jammu and Kashmir. For much of the 1990s and 2000s, the ban on Muharram processions was justified by authorities on grounds of security amid the region’s volatile insurgency.
Historically, Muharram processions in Kashmir were not only religious but deeply political. The narrative of Karbala, symbolizing resistance to tyranny, has resonated with Kashmiri Muslims, particularly in moments of political repression. Over the decades, these processions became spaces for expressing dissent—against domestic policies, foreign intervention, or in solidarity with oppressed peoples such as Palestinians, Bosnians, or Iraqis.
When the ban was lifted in 2023, it was welcomed as a sign of democratic revival in Kashmir. For the first time in decades, thousands of Shia mourners were allowed to carry out 8th and 10th Muharram processions in Srinagar without heavy restriction. However, the events of 2024 and 2025 have shown that this space remains tightly monitored.
The apparent inconsistency—permitting religious rituals but suppressing political expression—highlights the fine line authorities are trying to walk. The state permits religiosity but polices any message it deems politically sensitive, especially those related to Kashmir’s autonomy, foreign conflicts, or criticisms of India’s allies such as Israel.
The increasing friction also coincides with India’s closer diplomatic and military ties with Israel. Once a champion of Palestine on the global stage, India under the Modi government has shifted that narrative, drawing fire from critics who say the shift is not only diplomatic but now enforced domestically through policing.
What is unfolding in Kashmir is a microcosm of this shift: the repression of political identity markers, even in religious settings, when they no longer align with state ideology. For the Shia community of Kashmir, this creates an impossible bind—how to commemorate a history of martyrdom and resistance without invoking contemporary parallels that are politically unwelcome.
The Role of Social Media, Online Surveillance, and the Battle for Narratives
In the age of digital information, platforms like X (formerly Twitter), Instagram, Facebook, and YouTube have become critical arenas for shaping public perception and documenting state actions. The events surrounding the removal of pro-Palestinian and pro-Hezbollah posters in Kashmir found immediate resonance online, with hashtags, protest videos, and eyewitness accounts spreading rapidly. But this surge in digital activism also led to swift action by law enforcement.
The advisory issued by Srinagar Police on June 26 was clear: delete all content relating to the poster removals or face legal consequences. The emphasis on “malicious content” was seen by civil rights advocates as a way to target dissenting narratives. Critics argue that it criminalizes public documentation of events and restricts citizens’ rights to engage in discourse on issues of social and political relevance.
The surveillance infrastructure in Kashmir has expanded significantly in recent years. With increased use of drone cameras, facial recognition software, and expanded internet monitoring, authorities have heightened their capacity to trace, identify, and act against those posting or sharing politically sensitive content. In some cases, FIRs have been filed under India’s Information Technology Act or Unlawful Activities (Prevention) Act (UAPA).
Digital policing has led to a chilling effect. Citizens are increasingly reluctant to share videos or express their views online, fearing reprisal. Activists and journalists who highlight these incidents are often summoned for questioning or face harassment. In this climate, the distinction between national security and the suppression of dissent becomes increasingly blurred.
International human rights groups, including Amnesty International and Human Rights Watch, have flagged this trend as part of a broader erosion of democratic rights in India. They point to Kashmir as a case study in how digital tools are being used not only for law enforcement but for information control.
The result is a battle over narratives. While the state seeks to maintain control over what is publicly visible and said about its actions, citizens and activists strive to push back with documentation, witness testimony, and online solidarity campaigns. The digital space thus becomes both a weapon and a battleground.
From Karbala to Gaza — Modern Resonance of Martyrdom in Shia Political Consciousness
The symbolism of Muharram has always extended beyond religious mourning. The martyrdom of Imam Hussain in Karbala resonates globally among Shia communities as a story of resistance against tyranny, oppression, and injustice. In Kashmir, this resonance finds modern parallels in the Palestinian struggle, the Syrian conflict, and most recently, the Gaza humanitarian crisis.
The removal of Palestinian flags and pro-Gaza slogans during Muharram processions is perceived by many in Kashmir as a betrayal of this heritage. To deny expression of solidarity is seen not only as political suppression but as theological affront. “Karbala was not about silence,” as one cleric in Srinagar put it. “It was about standing up for the truth, no matter the cost.”
This tension brings into focus how religion and politics are entwined in the region. Religious rituals like chest-beating, lament recitations, and flagellation are often accompanied by political poetry, banners, and chants—acts that the state now seeks to regulate.
For young Kashmiris, especially those exposed to global struggles through social media, the message of Karbala speaks to current realities: occupation, surveillance, and the demand for dignity. Gaza, in this context, is not a distant conflict but a contemporary Karbala.
Law Enforcement’s Balancing Act and the Question of Proportionality
Senior police officials, including Special DGP S.J.M. Gillani and Divisional Commissioner Vijay Kumar Bidhuri, were present during the 8th Muharram procession in Srinagar on July 4, serving water and juice to mourners. Their presence was intended to symbolize state support for peaceful religious observance.
Yet, critics argue that this gesture contrasts sharply with the recent actions of the police in Budgam and Srinagar. How can a state simultaneously serve refreshments and file FIRs? This dichotomy raises questions about consistency, proportionality, and political intent.
Officials maintain that the removal of controversial posters was preventive, aimed at avoiding communal tension and maintaining law and order. But observers counter that the removal of international political symbols from religious gatherings—particularly when they have a deep theological context—only heightens tension.
The issue, then, becomes one of balance. How does the state balance freedom of religious and political expression with its mandate to maintain order? When is expression deemed provocative, and who decides? In a region as complex as Kashmir, these questions do not have simple answers.
Nationalism, Minoritarian Identity, and the Future of Democratic Dissent in Kashmir
The controversy unfolding in Srinagar during Muharram speaks volumes about the evolving national identity of India under the current regime. It is not merely about controlling a procession or removing a few posters; it reflects a larger narrative—a struggle between a homogenized nationalism and the existence of plural, minoritarian identities.
Since 2014, India’s public discourse has undergone a shift. The definition of patriotism has narrowed, and the expression of solidarity with non-majoritarian causes—be it Palestine, or Kashmir’s own calls for justice—are increasingly interpreted as anti-national. This new definition does not merely challenge the political opposition but seeks to redefine who gets to be Indian, and what version of India is permissible in public life.
In this context, the assertion of a distinct Shia identity in Kashmir, especially one that invokes transnational political struggles, is seen as suspect. Yet, for the mourners and their leaders, this assertion is not just political—it is existential. Their religious rituals are inherently tied to ideas of resistance, justice, and standing up for the oppressed, values that now risk being criminalized.
International Reactions and India’s Global Human Rights Image
India’s international image has increasingly come under scrutiny, especially in relation to how it handles civil liberties in Kashmir. With global human rights organizations and watchdogs closely observing the region, incidents like these draw sharp criticism abroad even if they are muffled domestically.
This latest Muharram controversy has already attracted attention from diaspora advocacy groups in the UK, Canada, and the US. Human rights lawyers and South Asian community leaders have issued statements demanding accountability and expressing concern over the state’s crackdown on religious-political expression.
This global attention could complicate India’s efforts to project itself as a liberal democracy on the world stage. Incidents of poster removal, arrests over political symbolism, and digital surveillance feed into a growing body of evidence suggesting democratic backsliding.
Legal Ramifications and Constitutional Questions
Legal scholars have pointed out that the removal of posters and the suppression of Muharram-related political expression could violate several constitutional guarantees, particularly Article 19 (freedom of speech and expression) and Article 25 (freedom of religion).
While the state may cite public order as justification, the Supreme Court of India has repeatedly held that such restrictions must be reasonable, proportionate, and cannot infringe on core democratic rights without compelling necessity. The absence of clear justification from the police or state government in this case raises critical constitutional questions.
Public Interest Litigations (PILs) may be filed in the Jammu and Kashmir High Court or even the Supreme Court to challenge the police’s actions. Legal advocacy groups have already begun compiling video evidence and witness accounts in preparation.
Media Coverage, Bias, and the Manufacturing of Consent
One of the stark realities of this incident has been the role of mainstream media. While international media and some independent Indian platforms like The Wire, Scroll, and Article 14 have reported critically on the situation, most television news channels and prominent newspapers have either ignored the controversy or framed it in terms sympathetic to the state.
This selective coverage contributes to a phenomenon described by Noam Chomsky as the “manufacturing of consent”—where the media helps build public support for policies by selectively filtering information. In the case of Kashmir, the silence or distortion by mainstream media allows the erosion of rights to proceed without nationwide scrutiny.
Social media remains the last bastion for dissenting voices, but even here, increased surveillance, trolling, and content takedowns pose new challenges.
The Shrinking Space for Dissent and Pluralism
As India continues its journey under an increasingly majoritarian political framework, the space for pluralistic, nonconforming identities is rapidly shrinking. The events of Muharram 2025 in Kashmir are not isolated—they are symptomatic of a larger national crisis where the constitutional promises of freedom, equality, and justice are being eroded.
Kashmiris, particularly Shia Muslims, are now caught in a web of historical injustice, contemporary surveillance, and ideological policing. Their rituals, symbols, and expressions are no longer theirs alone—they are subject to approval by a state apparatus that increasingly conflates nationalism with obedience.
This moment demands reflection—not only by policymakers and law enforcement but by every Indian who believes in the democratic ideals enshrined in the Constitution. Will India continue down this path of repression and conformity, or will it reclaim the plural, democratic spirit that once made it a beacon for postcolonial freedom and diversity?
Resistance, Reclamation, and the Long Road Ahead for Kashmiri Pluralism
In the face of mounting restrictions and surveillance, the spirit of resistance among Kashmir’s Shia community and broader civil society has not waned. Muharram 2025, though marred by tension and conflict, also witnessed a remarkable assertion of cultural identity and political agency. From elderly mourners chanting pro-Palestinian slogans to younger generations documenting their experiences online, the commemoration became a site of defiance and remembrance.
Despite the state’s effort to sanitize or depoliticize public expressions, the collective memory of injustice and marginalization continues to inspire dissent. This resilience is evident in how local communities negotiated with police officials, protected vulnerable participants, and continued their processions with dignity. The message was clear: even amid coercion, people will find ways to assert their narratives.
Diaspora Voices and Global Solidarity
The reverberations of this episode were not confined to Kashmir. The global Kashmiri and Shia diaspora responded with swift condemnation. Vigils were held in London, Toronto, and Sydney, with placards demanding freedom of religious expression and support for Palestine. International human rights organizations like Amnesty International and Human Rights Watch issued statements raising concern over the suppression of peaceful assembly and expression.
Diaspora networks, especially in the UK and Canada, played a vital role in disseminating uncensored footage and testimonies. Independent journalists and activists used these resources to inform global audiences about the evolving situation, bypassing Indian mainstream media’s gatekeeping. This internationalization of the issue heightened diplomatic pressure on Indian authorities, even if only subtly.
Gendered Dimensions of Political Mourning
While men largely dominated the visual field of Muharram processions, women played a critical role in sustaining the commemorations and confronting state repression. In many neighborhoods, it was women who prepared food for mourners, stitched banners, and provided first aid to those injured in protests.
Some women also joined the demonstrations, chanting slogans and shielding minors from police intervention. These gendered forms of resistance highlight how women, often seen as peripheral in political discourse, are at the heart of communal resilience and cultural continuity in Kashmir.
This silent labor—emotional, logistical, and symbolic—deserves greater acknowledgment in narratives about resistance and religious observance in conflict zones.
Political Ambiguity and Institutional Complicity
The silence of many mainstream political parties in Kashmir during these incidents revealed an uncomfortable truth: political institutions, whether out of fear or strategic calculation, often avoid confronting the state apparatus when it comes to issues deemed too sensitive or ‘anti-national.’
While MP Aga Ruhullah was vocal, others remained noncommittal. This political ambiguity allows state institutions to act with impunity, knowing that the risk of sustained political opposition remains low. Institutional complicity—or at least apathy—further isolates marginalized communities and normalizes the erosion of democratic rights.
Youth and the Rewriting of Public Memory
Kashmir’s youth are growing up in a radically different information ecosystem. Equipped with smartphones and digital literacy, they are not just passive consumers but active curators of public memory. Many took to Instagram, X (formerly Twitter), and encrypted messaging platforms to share their experiences, archive state actions, and discuss the symbolism of Karbala in modern politics.
Their narratives, less constrained by legacy media’s gatekeeping, reflect a mix of religious devotion and political consciousness. These digital spaces are not without risk—surveillance is pervasive—but they offer a sense of agency and participation in a society where traditional avenues of expression are shrinking.
Art, Culture, and Political Expression Under Siege
Artists in Kashmir—painters, poets, musicians—have long used their mediums to reflect the region’s lived realities. The state’s increasing control over visual and symbolic representation is felt acutely in the cultural sector. Many artists privately confessed to censoring their own work, avoiding certain themes, or retreating from public exhibitions altogether.
Nevertheless, Muharram 2025 saw spontaneous performances of poetry and elegies that transcended state-imposed boundaries. Young poets invoked Gaza alongside Karbala, while visual artists used ephemeral street art to comment on oppression. These cultural expressions, although transient and often undocumented, reflect a deep-rooted defiance against homogenization.
Technological Policing and the Rise of Predictive Surveillance
The advisory issued by Srinagar police warning netizens about sharing “malicious content” reflects a broader trend of predictive policing in India. Using social media analytics, AI-powered surveillance, and digital forensics, law enforcement now attempts to anticipate and preempt dissent.
In Kashmir, this has translated into increased internet shutdowns, digital profiling, and the deployment of facial recognition technology. The chilling effect on free speech is palpable. Activists and ordinary citizens alike report self-censorship out of fear of digital reprisals.
The question remains: how can constitutional freedoms be protected in a digital age where the state’s reach is both invisible and omnipresent?
Educational Institutions and Ideological Indoctrination
Schools and colleges in Kashmir have not been immune to the changing political climate. While traditionally sites of political debate and intellectual inquiry, they now face pressure to align with the dominant nationalistic narrative. Teachers who encourage critical thinking risk reprimand, and students seen participating in protests may face academic penalties.
During Muharram, several student groups attempted to organize Palestine solidarity events on campus grounds, only to be met with administrative blockades. The fear of being labeled “anti-national” has penetrated even the youngest circles of intellectual engagement.
This crackdown not only stifles debate but also erodes the confidence of future generations to question power and imagine alternatives.
Civil Society Response and the Role of Local NGOs
Civil society organizations, though heavily regulated, continue to play a crucial role in offering legal aid, trauma counseling, and documentation of human rights abuses. In the wake of the Muharram protests, several local NGOs quietly mobilized to support affected families, compile eyewitness accounts, and liaise with international human rights bodies.
Their work, often underfunded and scrutinized, remains indispensable. While some NGOs have been labeled “foreign-funded” or “subversive,” their grassroots connections and moral credibility have earned them the trust of local communities.
Toward a New Social Contract in Kashmir?
The events of Muharram 2025 compel a reassessment of the social contract between the state and its citizens in Jammu and Kashmir. When the expression of religious devotion is policed, when international solidarity is criminalized, and when political identity becomes a liability, what remains of democratic citizenship?
The need for a new framework—one that recognizes pluralism, upholds constitutional rights, and respects regional identities—has never been more urgent. Whether such a transformation is possible under current political circumstances remains uncertain, but the voices rising from Srinagar’s streets, homes, and digital platforms suggest that the demand for dignity and justice is far from extinguished.
Also Read : Indonesia Ferry Sinks Near Bali: 4 Dead, 38 Missing After Tragic Maritime Accident
