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Babri Masjid

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The Babri Masjid (translation: Mosque of Babur) was a mosque in Ayodhya, India. Located in Faizabad district, it was one of the largest mosques in the Uttar Pradesh state. According to the mosque's inscriptions, it was built in 1528–29 CE (935 AH) by Mir Baqi, on orders of the Mughal emperor Babur (after whom it is named).

Babri Masjid
Masjid-i-Janmasthan
Babri Masjid is located in India
Babri Masjid
Location in India
Basic information
Location Ayodhya, India
Geographic coordinates title 26°47′44″N 82°11′40″E / 26.7956°N 82.1945°E / 26.7956; 82.1945
Country India
Architectural description
Architectural style Tughlaq
Completed 1528–29
Ayodhya dispute
Archaeology of Ayodhya
Babri Masjid
Demolition of the Babri Masjid
Ram Janmabhoomi
2005 Ram Janmabhoomi attack
Organizations
Akhil Bharatiya Hindu Mahasabha
Vishva Hindu Parishad
Ram Janmabhoomi Nyas
Bharatiya Janata Party
Liberhan Commission
Nirmohi Akhara
Rashtriya Swayamsevak Sangh
Sunni Waqf Board
People
Babur
Ashok Singhal
Atal Bihari Vajpayee
L. K. Advani
Kalyan Singh
Murli Manohar Joshi
Uma Bharti

The mosque was located on a hill known as Ramkot ("Rama's fort"[1]). According to some, Baqi destroyed a pre-existing temple of Rama at the site.[2] The political, historical and socio-religious debate over the history of the site and whether a previous temple was demolished or modified to create the mosque, is known as the Ayodhya dispute.

Starting in the 19th century, there were several conflicts and court disputes between Hindus and Muslims over the mosque. On 6 December 1992, the demolition of the Babri Masjid by Hindu nationalist groups[3] triggered riots all over India, leading to around 2,000 deaths.

Contents

EtymologyEdit

The name "Babri Masjid" comes from the name of the Mughal emperor Babur, who is said to have ordered its construction.[4] Before the 1940s, it was called Masjid-i-Janmasthan ("mosque of the birthplace"), including in the official documents such as revenue records.[5][6]

ArchitectureEdit

BackgroundEdit

The rulers of the Delhi Sultanate and their successors, the Mughals, were great patrons of art and architecture and constructed many fine tombs, mosques and madrasas. These have a distinctive style which bears influences of "later Tughlaq" architecture. Mosques all over India were built in different styles; the most elegant styles developed in areas where indigenous art traditions were strong and local artisans were highly skilled. Thus regional or provincial styles of mosques grew out of local temple or domestic styles, which were conditioned in their turn by climate, terrain, materials, hence the enormous difference between the mosques of Bengal, Kashmir and Gujarat. The Babri Mosque followed the architectural school of Jaunpur Sultanate. When viewed from the west side, it resembled the Atala Masjid in Jaunpur.[7][full citation needed]

Architectural styleEdit

The architecture of the mosque is completely a replica of the mosques in the Delhi Sultanate. Babri was an important mosque of a distinct style, preserved mainly in architecture, developed after the Delhi Sultanate was established Babari Mosque in the Southern suburb of the walled city of Gaur, and the Jamali Kamili Mosque built by Sher Shah Suri. This was the forerunner of the Indo Islamic style adopted by Akbar.[citation needed]

AcousticsEdit

"A whisper from the Babri Masjid Mihrab could be heard clearly at the other end, 200 feet [60 m] away and through the length and breadth of the central court" according to Graham Pickford, architect to Lord William Bentinck (1828–33). The mosque's acoustics were mentioned by him in his book Historic Structures of Oudhe where he says "for a 16th century building the deployment and projection of voice from the pulpit is considerably advanced, the unique deployment of sound in this structure will astonish the visitor".[8][9]

Modern architects have attributed this intriguing acoustic feature to a large recess in the wall of the Mihrab and several recesses in the surrounding walls which functioned as resonators; this design helped everyone to hear the speaker at the Mihrab. The sandstone used in building the Babri Mosque also had resonant qualities which contributed to the unique acoustics.[citation needed]

VentilationEdit

The Babri mosque's Tughluquid style integrated other design components and techniques, such as air cooling systems disguised as Islamic architectural elements like arches, vaults and domes. In the Babri Masjid a passive environmental control system comprised the high ceiling, domes, and six large grille windows. The system helped keep the interior cool by allowing natural ventilation as well as daylight.[citation needed]

HistoryEdit

ConstructionEdit

The date of construction of the Babri Masjid is uncertain. The inscriptions on the Babri Masjid premises found in the 20th century state that the mosque was built in 935 AH (1528–29 CE) by Mir Baqi in accordance with the wishes of Babur. However, these inscriptions appear to be of a more recent vintage.[10]

There are no records of the mosque from this period. The Baburnama (Chronicles of Babur) does not mention either the mosque or the destruction of a temple.[11] The Ramcharit Manas of Tulsidas (AD 1574) and Ain-i Akbari of Abu'l-Fazl ibn Mubarak (AD 1598) made no mention of a mosque either.[12][13] William Finch, the English traveller who visited Ayodhya around 1611, wrote about the "ruins of the Ranichand [Ramachand] castle and houses" where Hindus believed the great God "took flesh upon him to see the tamasha of the world." He found pandas (Brahmin priests) in the ruins of the fort, recording the names of pilgrims, but there was no mention of a mosque.[14] Thomas Herbert described in 1634 the "pretty old castle of Ranichand built by a Bannyan Pagod of that name" which he described as an antique monument that was "especially memorable". He also recorded the fact of Brahmins recording the names of pilgrims.[15]

The earliest record of a mosque at the site traditionally believed by Hindus to be the birthplace of Rama comes from Jai Singh II (or "Sawai Jai Singh") – a Rajput noble in the Mughal court who purchased land and established a Jaisinghpura in the area surrounding the mosque in 1717 (as he had also done in several other Hindu religious places). The documents of Jai Singh preserved in the Kapad-Dwar collection in the City Palace Museum of Jaipur,[a] include a sketch map of the Babri Masjid site. The map shows an open court yard and a built structure with three temple spires (sikharas) resembling today's Babri Masjid with three domes. The courtyard is labelled janmasthan and shows a Ram chabutra. The central bay of the built structure is labelled chhathi, which also denotes birthplace.[17]

The European Jesuit missionary Joseph Tiefenthaler, who lived and worked in India for 38 years (1743–1785) and wrote numerous works about India, visited Ayodhya in 1767. Johann Bernoulli translated his work Descriptio Indiae (in Latin) into French, published in 1788. According to this account, Aurangzeb (r. 1658–1707) had demolished the Ramkot fortress, including the house that was considered as the birthplace of Rama by Hindus. A mosque with three domes was constructed in its place. However, he also noted, "others say that it was constructed by 'Babor' [Babur]". The Hindus continued to offer prayers at a mud platform that marked the birthplace of Rama. [18][b] Tiefenthaler was well-versed in Persian and Sanskrit, having written a Sankrit–Persian dictionary, and other works in Persian. Evidently he did not find an inscription on the walls of the mosque stating that it was constructed under Babur's orders. He "emphatically attributed it to Aurangzeb, and Babur's name is carried by a few persons", states writer Kishore Kunal.[19]

InscriptionsEdit

Francis Buchanan-Hamilton (Buchanan) did a survey of the Gorakhpur Division in 1813–14 on behalf of the British East India Company. His report was never published but partly reused by Montgomery Martin later. Kishore Kunal examined the original report in the British Library archives. It states that the Hindus generally attributed destruction "to the furious zeal of Aurangzabe". However it said that the mosque at Ayodhya was ascertained to have been built by Babur by "an inscription on its walls". The said inscription in Persian was said to have been copied by a scribe and translated by a Maulvi friend of Buchanan. The translation however contained five pieces of text, including two inscriptions. The first inscription said that the mosque was constructed by Mir Baqi in the year 935 AH or 923 AH.[c] The second inscription narrated the genealogy of Aurangzeb.[d] In addition to the two inscriptions and their monograms (turghas), a fable concerning a dervish called Musha Ashiqan was also included. The translator doubted that the fable was part of the inscription but recorded that the scribe "positively says that the inscription was executed at the erection of this building". The translator also had a difficulty with the anagram for the date, because one of the words was missing, which would have resulted in a date of 923 AH rather than 935 AH. These incongruities and mismatches made no impression on Buchanan, who maintained that the mosque was built by Babur.[10]

In 1838, British surveyor Montgomery Martin wrote that the pillars in the mosque were taken from a Hindu temple. A section of historians, such as R. S. Sharma, deny this, and state that such claims of temple demolition sprang up only after the 18th century.[18]

In 1877, Syed Mohammad Asghar the Mutawalli (guardian) of the "Masjid Baburi at Janmasthan" filed a petition with the Commissioner of Faizabad asking him to restrain the Hindus that raised a chabutara on the spot regarded as the birthplace of Rama. In the petition, he stated that Babur had inscribed one word "Allah" above the door. The District Judge and the Sub-Judge visited the mosque in the presence of all parties and their lawyers and confirmed this fact. No other inscriptions were recorded.[10]

In 1889, archaeologist Anton Führer visited the mosque and found three inscriptions. One was a Quranic verse. The inscription XLI was Persian poetry in the metre Ramal, which stated that the mosque was erected by a noble 'Mir Khan' of Babur.[e] The inscription XLII was also Persian poetry in metre Ramal, and said that the mosque was founded in year 930 AH by a grandee of Babur, who was (comparable to) "another King of Turkey and China".[f] The year 930 AH corresponds 1523 AD, three years before Babur's conquest of Hindustan. Despite the apparent contradiction, Führer published the date of "A. H. 930 during the reign of Babar", in his book of 1891.[10]

Writer Kishore Kunal states that all the inscriptions claimed were fake. They were affixed almost 285 years after the supposed construction of the mosque in 1528 AD, and repeatedly replaced.[20] His own assessment is that the mosque was built around 1660 AD by governor Fedai Khan of Aurangzeb, who demolished many temples in Ayodhya. Lal Das, who wrote Awadh-Vilasa in 1672 describes the janmasthan (Rama's birthplace) accurately but does not mention a temple at the site.[21]

These developments were apparently known to local Muslims. In mid-nineteenth century, the Muslim activist Mirza Jan quoted from a book Sahifa-I-Chihil Nasaih Bahadur Shahi, which was said to have been written by a daughter of the emperor Bahadur Shah I (and granddaughter of Aurangzeb) in the early 18th century. The text mentions mosques having been constructed after demolishing the "temples of the idolatrous Hindus situated at Mathura, Banaras and Awadh etc." Hindus are said to have called these demolished temples in Awadh "Sita Rasoi" (Sita's kitchen) and "Hanuman's abode." [22][23] While there was no mention of Babur in this account, the Ayodhya mosque had been juxtaposed with those built by Aurangzeb at Mathura and Banaras.

Fable of Musa AshiqanEdit

According to an early 20th-century text by Maulvi Abdul Ghaffar and the surrounding historial sources examined by historian Harsh Narain,[g] the young Babur came from Kabul to Awadh (Ayodhya) in disguise, dressed as a Qalandar (Sufi ascetic), probably as part of a fact-finding mission. Here he met the Sufi saints Shah Jalal and Sayyid Musa Ashiqan and took a pledge in return for their blessings for conquering Hindustan. The pledge is not spelled out in the 1981 edition of Ghaffar's book.[24] Lala Sita Ram, who had access to the older edition in 1932 wrote, "The faqirs answered that they would bless him if he promised to build a mosque after demolishing the Janmasthan temple. Babur accepted the faqirs' offer and returned to his homeland."[25][26][27]

Other theoriesEdit

However, some historians have argued that it was built during the Delhi Sultanate period (13th-15th century), and may have been renovated during Babur's period. R. Nath has stated that, judging from the architecture of the mosque, it should be taken to have been built in the pre-Mughal period.[11][28]

Apart from Hindus, Jains and Buddhists have also claimed the site. According to Jain Samata Vahini, the mosque was built over a 6th-century Jain temple.[29] Similarly, Udit Raj's Buddha Education Foundation has claimed the mosque was built over a Buddhist shrine.[30]

1880s temple construction attemptsEdit

In 1853, a group of armed Hindu ascetics belonging to the Nirmohi Akhara occupied the site, and claimed ownership of the structure.[31] Periodic violence erupted in the next two years, and the civil administration had to step in, refusing permission to build a temple or to use it as a place of worship. In 1855, after a Hindu-Muslim clash, a boundary wall was constructed to avoid further disputes. It divided the mosque premises into two courtyards; the Muslims offered prayers in the inner courtyard. The Hindus offered their prayers on a raised platform, known as "Ram Chabutara", in the outer courtyard.[31][32]

In 1883, the Hindus launched an effort to construct a temple on the platform. After Muslim protests, the Deputy Commissioner prohibited any temple construction on 19 January 1885. On 27 January 1885, Raghubar Das, the Hindu mahant (priest) of the Ram Chabutara filed a civil suit before the Faizabad Sub-Judge. In response, the mutawalli (Muslim trustee) of the mosque argued that the entire land belonged to the mosque.[31] On 24 December 1885, the Sub Judge Pandit Hari Kishan Singh dismissed the suit. On 18 March 1886, the District Judge F.E.A. Chamier also dismissed an appeal against the lower court judgment. He agreed that the mosque was built on the land considered sacred by the Hindus, but ordered maintenance of status quo, since it was "too late now to remedy the grievance". A subsequent appeal before the Judicial Commissioner W. Young was also dismissed on 1 November 1886.[32]

On 27 March 1934, a Hindu–Muslim riot occurred in Ayodhya, triggered by cow slaughter in the nearby Shahjahanpur village. The walls around the Masjid and one of the domes of the Masjid were damaged during the riots. These were reconstructed by the British Government[citation needed].

Shia–Sunni disputeEdit

In 1936, the United Provinces government enacted U.P. Muslim Waqf Act for the better administration of waqf properties in the state. In accordance with this act, the Babri Masjid and its adjacent graveyard (Ganj-e-Saheedan Qabristan) were registered as Waqf no. 26 Faizabad with the UP Sunni Central Board of Waqfs. The Shias disputed the Sunni ownership of the mosque, claiming that the site belonged to them because Mir Baqi was a Shia.[31] The Commissioner of Waqfs initiated an inquiry into the dispute. The inquiry concluded that the mosque belonged to the Sunnis, since it was commissioned by Babur, who was a Sunni. The concluding report was published in an official gazette dated 26 February 1944. In 1945, the Shia Central Board moved to court against this decision. On 23 March 1946, Judge S. A. Ahsan ruled in favour of the Sunni Central Board of Waqfs.[32]

Placement of Hindu idolsEdit

In December 1949, the Hindu organisation Akhil Bharatiya Ramayana Mahasabha organised a non-stop 9-day recitation of the Ramacharitamanas just outside the mosque. At the end of this event, on the night of 22–23 December 1949, a group of 50–60 people entered the mosque and placed idols of Rama and Sita there. On the morning of 23 December, the event organisers announced over loudspeakers that the idols had appeared miraculously, and exhorted Hindu devotees to come to the mosque for a darshan. As thousands of Hindus started visiting the place, the Government declared the mosque a disputed area and locked its gates.[32]

Home Minister Vallabhbhai Patel and Prime Minister Jawaharlal Nehru directed the state's Chief Minister Govind Ballabh Pant and Uttar Pradesh Home Minister Lal Bahadur Shastri to have the idols removed from the mosque premises. Pant issued orders to remove the idols, but Faizabad's deputy commissioner K. K. Nayar feared that the Hindus would retaliate and pleaded inability to carry out the orders.[32]

On 16 January 1950, Gopal Singh Visharad filed a civil suit in the Faizabad Court, asking that Hindus be allowed to worship Rama and Sita at the place. In 1959, the Nirmohi Akhara filed another lawsuit demanding possession of the mosque. On 18 December 1961, the Sunni Central Waqf Board also filed a lawsuit, demanding possession of the site and removal of idols from the mosque premises.[32]

DemolitionEdit

In April 1984, the Vishwa Hindu Parishad (VHP) initiated a campaign to gather public support for Hindu access to the Babri Masjid and other structures that had been allegedly built over Hindu shrines. To raise public awareness, VHP planned nationwide rath yatras (chariot processions[33]), the first of which took place in September–October 1984, from Sitamarhi to Ayodhya. The campaign was temporarily suspended after assassination of Indira Gandhi, but revived in from 25 places on 23 October 1985. On 25 January 1986, a 28-year-old local lawyer Umesh Chandra Pandey, appealed to a court to remove the restrictions on Hindu worship in the Babri Masjid premises.[32] Subsequently, the Rajiv Gandhi government ordered the locks on the Babri Masjid gates to be removed. Earlier, the only Hindu ceremony permitted at the site was a Hindu priest performing an annual puja. After the ruling, all Hindus were given access to the site, and the mosque gained some function as a Hindu temple.[34]

Communal tension in the region worsened when the VHP received permission to perform a shilanyas (stone-laying ceremony) at the disputed site before the national election in November 1989. A senior Bharatiya Janata Party (BJP) leader, L K Advani, started a rath yatra, embarking on a 10,000 km journey starting from the south and heading towards Ayodhya. On 6 December 1992, BJP, VHP and RSS leaders gathered at the site to offer prayers and perform a symbolic kar seva. At noon, a teenage Kar Sevak (volunteer) was "vaulted" on to the dome and that signalled the breaking of the outer cordon. Soon after, a large number of kar sevaks demolished the mosque.

AftermathEdit

Communal riots between Hindus and Muslims occurred across India immediately following demolition of the mosque. Rioting in the immediate aftermath resulted in the deaths of an estimated 2,000 people.[35] Six weeks of riots further erupted in Bombay, resulting in the deaths of an estimated 900 people.[36][37]

Jihadist outfits like Indian Mujahideen and Lashkar-e-Taiba have cited the demolition of Babri Masjid as justification for attacks directed against India.[38][39][40] Gangster Dawood Ibrahim, wanted in India for his alleged ties to the 1993 Bombay bombings which killed 257 people, is believed to have been infuriated by the Babri Masjid's demolition.[40]

The site has since become a magnet for pilgrims.[41] According to The Economist, "Among its souvenir stalls, those doing the briskest trade are the ones playing videos on a loop of Hindu fundamentalists demolishing the mosque."[41]

Regional impactEdit

Riots in the aftermath of Babri Masjid's demolition extended to Bangladesh, where hundreds of shops, homes and temples of Hindus were destroyed.[42] Widespread retaliatory attacks against scores of Hindu temples also took place across neighbouring Pakistan.[40] Reprisal attacks against Hindus in both countries, in turn, entered the discourse of right-wing Hindu nationalists – some of whom in 1995 appealed to the United Nations to protect Hindus in Bangladesh and Pakistan.[40] The impact of Babri Masjid's demolition and its repercussions negatively effects relations between India and Pakistan until the present day.[40]

Liberhan CommissionEdit

The Liberhan Commission set up by the Government to investigate the demolition later blamed 68 people including senior BJP, RSS and VHP leaders for the demolition.[43] Among those criticised in the report were Atal Bihari Vajpayee, the party's chief LK Advani, and chief minister Kalyan Singh.[44] A 2005 book by the former Intelligence Bureau (IB) Joint Director Maloy Krishna Dhar claimed the senior leaders of RSS, BJP, VHP and Bajrang Dal had planned the demolition 10 months in advance. He also suggested that the Indian National Congress leaders, including prime minister P V Narasimha Rao and home minister S B Chavan, had ignored warnings about the demolition for deriving political benefits.[45]

Archaeological excavationsEdit

In 2003, by the order of an Indian Court, the Archaeological Survey of India (ASI) was asked to conduct a more indepth study and an excavation to ascertain the type of structure that was beneath the rubble.[46] The excavation was conducted from 12 March 2003 to 7 August 2003, resulting in 1360 discoveries. The ASI submitted its report to the Allahabad high court.[47]

The summary of the ASI report indicated the presence of a 10th-century temple under the mosque.[48][49] According to the ASI team, the human activity at the site dates back to the 13th century BCE. The next few layers date back to the Shunga period (second-first century BCE) and the Kushan period. During the early medieval period (11–12th century CE), a but short-lived huge structure of nearly 50 metres north-south orientation was constructed. On the remains of this structure, another massive structure was constructed: this structure had at least three structural phases and three successive floors attached with it. The report concluded that it was over the top of this construction that the disputed structure was constructed during the early 16th century.[50]

Muslim groups immediately disputed the ASI findings. The Safdar Hashmi Memorial Trust (Sahmat) criticised the report saying that it said that "presence of animal bones throughout as well as of the use of 'surkhi' and lime mortar" that was found by ASI are all characteristic of Muslim presence "that rule out the possibility of a Hindu temple having been there beneath the mosque." The report claimed otherwise on the basis of 'pillar bases' was contested since no pillars were found, and the alleged existence of 'pillar bases' has been debated by archaeologists.[51] Syed Rabe Hasan Nadvi, chairman of the All India Muslim Personal Law Board (AIMPLB) alleged that ASI failed to mention any evidence of a temple in its interim reports and only revealed it in the final report which was submitted during a time of national tension, making the report highly suspect.[52]

The Allahabad High Court, however, upheld the ASI's findings.[53]

2010 court verdictEdit

A land title case on the site was lodged in the Allahabad High Court, the verdicts of which was pronounced on 30 September 2010. In their verdict, the three judges of The Allahabad High Court ruled that the 2.77 acres (1.12 ha) of Ayodhya land be divided into 3 parts, with 1/3 going to the Ram Lalla or Infant Lord Rama represented by the Hindu Maha Sabha for the construction of the Ram temple, 1/3 going to the Islamic Sunni Waqf Board and the remaining 1/3 going to a Hindu religious denomination Nirmohi Akhara. While the three-judge bench was not unanimous that the disputed structure was constructed after demolition of a temple, it did agree that a temple or a temple structure predated the mosque at the same site.[54] The excavations by the Archaeological Survey of India were heavily used as evidence by the court that the predating structure was a massive Hindu religious building.[55]

See alsoEdit

NotesEdit

  1. ^ Professor R. Nath, who has examined these records, concludes that Jai Singh had acquired the land of Rama Janmasthan in 1717. The ownership of the land was vested in the deity. The hereditary title of the ownership was recognized and enforced by the Mughal State from 1717. He also found a letter from a gumastha Trilokchand, dated 1723, stating that, while under the Muslim administration people had been prevented from taking a ritual bath in the Saryu river, the establishment of the Jaisinghpura has removed all impediments.[16]
  2. ^ Kunal, Ayodhya Revisited 2016, pp. xvi quotes from Tiefenthaler's Descriptio Indiae (c. 1772): "Emperor Aurangzeb got the fortress called Ramcot demolished and got a Muslim temple, with triple domes, constructed at the same place. Others say that it was constructed by 'Babor'. Fourteen black stone pillars of 5 span high, which had existed at the site of the fortress, are seen there. Twelve of these pillars now support the interior arcades of the mosque. Two (of these 12) are placed at the entrance of the cloister. The two others are part of the tomb of some 'Moor'.... On the left is seen a square box, raised five inches from the ground, with borders made of lime, with a length of more than 5 ells and a maximum width of about 4. The Hindus call it Bedi, i.e., 'the cradle'. The reason for this is that once upon a time, here was a house where Beschan [Vishnu] was born in the form of Ram. It is said that his three brothers too were born here. Aurangzeb or Babor, according to others, got this place razed in order to deny them the noble people, opportunity of practising their superstitions..."
  3. ^ Kunal, Ayodhya Revisited 2016, Chapter 5: "By order of King Babur whose justice is a building reaching to the mansions of heaven, this alighting place of the angels was erected by Meer Baquee a nobleman impressed with the seal of happiness. This is lasting Charity in the year of its construction what declares in manifest "that good works are lasting." (The anagram "good works are lasting" represented the year 935. "From the Tughra: There is no God but God, and Mohammad is the Prophet of God. Say, O'Mohammad, that God is one, that God is holy, unbegetting and unbegotten, and that he hath no equal."
  4. ^ Kunal, Ayodhya Revisited 2016, Chapter 5: "The victorious lord, Mooheyoo Din, Aulumgir, Badshah, the destroyer of infidels, the son of Shah Juhan, the son of Juhangeer Shah; the son of Ukbar Shah; the son of Humayoon Shah, the son of Babur Shah; the son Oomer Sheikh Shah; the son of Soolatan Uboo Saeed; the son of Soolatan Moohammad Shah; the son of Meeran Shah, the son of Shaib-i-Qiran Meer Tymoor." "From the Tughra: In the name of God, most merciful I testify that there is no God but God. He is one, and without equal. I also testify that Mohammad is his Servant and Prophet." "Upon the propitious date of this noble erection, by this weak slave Moohummud Funa Ullah."
  5. ^ Kunal, Ayodhya Revisited 2016, p. 168:
    1. By the order of Babur, the king of the world;
    2. This firmament-like, lofty;
    3. Strong building was erected;
    4. By the auspicious noble Mir Khan;
    5. May ever remain such a foundation;
    6. And such a king of the world.
  6. ^ Kunal, Ayodhya Revisited 2016, p. 169:
    1. In the name of God, the merciful, the clement.
    2. In the name of him who...; may God perpetually keep him in the world.
    3. ....
    4. Such a sovereign who is famous in the world and in person of delight for the world.
    5. In his presence one of the grandees who is another King of Turkey and China.
    6. Laid this religious foundation in the auspicious Hijra 930.
    7. O God! May always remain the crown, throne and life with the king.
    8. May Babar always pour the flowers of happiness; may remain successful.
    9. His counsellor and minister who is the founder of this fort masjid.
    10. This poetry, giving the date and eulogy, was written by the lazy writer and poor servant Fath-allah-Ghori, composer.
  7. ^ Sources cited by Harsh Narain:
    • Karim, Maulvi Abdul (1885). Tarikh-i Parnia Madinatul Awliya [History of Parnia city of Sufis] (in Persian). Lucknow. 
    • Ghaffar, Maulvi Abdul (1981) [first published prior to 1932]. Gumgamashtah Halat-i Ajodhya [Forgotten Events of Ayodhya] (in Urdu). Lucknow: Nami Press. 
    • Sita Ram, Avadh-vasi Lala (1932). Ayodhya ka Itihasa [History of Ayodhya] (in Hindi). Allahabad. 

ReferencesEdit

  1. ^ Hiltebeitel, Alf (15 February 2009), Rethinking India's Oral and Classical Epics: Draupadi among Rajputs, Muslims, and Dalits, University of Chicago Press, pp. 227–, ISBN 978-0-226-34055-5 
  2. ^ Udayakumar, S.P. (August 1997). "Historicizing Myth and Mythologizing History: The 'Ram Temple' Drama". Social Scientist. 25 (7). JSTOR 3517601. 
  3. ^ Fuller, Christopher John (2004), The Camphor Flame: Popular Hinduism and Society in India, Princeton University Press, p. 262, ISBN 0-691-12048-X 
  4. ^ Flint, Colin (2005). The geography of war and peace. Oxford University Press. p. 165. ISBN 978-0-19-516208-0. 
  5. ^ K. Elst (1995). "The Ayodhya Debate". In Gilbert Pollet. Indian Epic Values: Rāmāyaṇa and Its Impact. Peeters Publishers. pp. 21–22. ISBN 9789068317015. But until the beginning of this century, official documents (such as the revenue records) called it Masjid-i-Janmasthan, "mosque of the bithplace" 
  6. ^ K. Jaishankar (2009). "Communal Violence and Terrorism in India: Issues and Introspections". In Yakov Gilinskiy; Thomas Albert Gilly; Vladimir Sergevnin. The Ethics of Terrorism. Charles C Thomas. p. 25. ISBN 9780398079956. Before the 1940s, the Mosque was called Masjid-i Janmasthan 
  7. ^ Asgharali Engineer, ed. (1990). Babri-Masjid Ramjanambhoomi controversy. Ajanta Publications. p. 37. 
  8. ^ "Memoirs of a Mosque". India Today. Retrieved 2017-04-19. 
  9. ^ "Young girls rally to safeguard secularism". Deccan Herald. Retrieved 2017-04-19. 
  10. ^ a b c d Kunal, Ayodhya Revisited 2016, Chapter 5.
  11. ^ a b K. Elst (1995). "The Ayodhya Debate". In Gilbert Pollet. Indian Epic Values: Rāmāyaṇa and Its Impact. Peeters Publishers. pp. 28–29. ISBN 9789068317015. 
  12. ^ Narain, The Ayodhya Temple Mosque Dispute 1993, p. 17.
  13. ^ Jain, Rama and Ayodhya 2013, pp. 165-166.
  14. ^ Jain, Rama and Ayodhya 2013, p. 9, 120, 164.
  15. ^ Kunal, Ayodhya Revisited 2016, p. xv.
  16. ^ Jain, Rama and Ayodhya 2013, pp. 112-114.
  17. ^ Jain, Rama and Ayodhya 2013, pp. 112-115.
  18. ^ a b Robert Layton and Julian Thomas (2003). Destruction and Conservation of Cultural Property. Routledge. pp. 2–9. ISBN 9781134604982. 
  19. ^ Kunal, Ayodhya Revisited 2016, pp. 135–142.
  20. ^ Kunal, Ayodhya Revisited 2016, p. 143.
  21. ^ Kunal, Ayodhya Revisited 2016, p. xxvii.
  22. ^ Narain, The Ayodhya Temple Mosque Dispute 1993, pp. 23-25.
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Sources

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