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Babri Masjid

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File:Babri rearview.jpg
A view of the Babri Mosque, pre-1992.

The Babri Mosque (Urdu: بابری مسجد, Hindi: बाबरी मस्जिद), or Mosque of Babur was a mosque constructed by order of the first Mughal emperor of India, Babur, in Ayodhya in the 16th century. Before the 1940s, the mosque was called Masjid-i Janmasthan ("mosque of the birthplace").[1] The mosque stood on Ramkot ("Rama's fort") Hill (also called Janmasthan ("Birthplace"). It was destroyed by a 150,000 strong mob of Hindu activists[2] during a planned ceremony on December 6, 1992 against a commitment to the Indian Supreme Court that the mosque will not be harmed.[3] [4]

It is believed that Babur's commander-in-chief Mir Baki destroyed an existing temple at the site, which Hindus believe was the temple built to commemorate the birthplace of Rama, an incarnation of Vishnu and ruler of Ayodhya (See Ram Janmabhoomi.). Interestingly the mosque shared a wall with a Rama Temple. The Babri Mosque was one of the largest mosques in Uttar Pradesh, a state in India with some 31 million Muslims[5]. Although there were several older mosques in the city of Ayodhya, an area with a substantial Muslim population, including the Hazrat Bal Mosque constructed by the Shariqi kings, the Babri Mosque became the largest, due to the importance of the disputed site.

Architecture of the mosque

File:Babri-mosque-interior.jpg
Interior View under the right dome, with the octagonal fountain used for ablutions in the foreground. Under the Central dome (where the mihrab used to be) was placed an idol of Lord Rama separated from this area by a large canvas screen, for several years, before the mosque was sealed by the UP Government, both Muslims and Hindus offered prayers here.

The rulers of the Sultanate of Delhi and its successor Mugal Empire 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.

Babri is an important mosque of a distinct style, preserved mainly in architecture, developed after the Delhi Sultanate was established (1192). The square CharMinar of Hyderabad (1591) with large arches, arcades, and minarets is typical. This art made extensive use of stone and reflected Indian adaptation to Muslim rule, until Mughals art replaced it in the 17th century, as typified by structures like the Taj Mahal.

The traditional hypostyle plan with an enclosed courtyard, imported from Western Asia was generally associated with the introduction of Islam in new areas, but was abandoned in favour of schemes more suited to local climate and needs. The Babri Masjid was a mixture of the local influence and the Western Asian style and examples of this type of mosque are common in India.

The Babri Mosque was a large imposing structure with three domes, one central and two secondary. It is surrounded by two high walls, running parallel to each other and enclosing a large central courtyard with a deep well, which was known for its cold and sweet water. On the high entrance of the domed structure are fixed two stone tablets which bear two inscriptions in Persian declaring that this structure was built by one Mir Baqi on the orders of Babur. The walls of the Babri Mosque are made of coarse-grained whitish sandstone blocks, rectangular in shape, while the domes are made of thin and small burnt bricks. Both these structural ingredients are plastered with thick chunam paste mixed with coarse sand.

File:Babri-mosque-column.jpg
One of the columns of the Babri Mosque. Some Hindus say it came from a Temple under the site, particularly noting the two flowers (far top of photo) which they say are Hindu-associated lotus motifs.

The Central Courtyard was surrounded by lavishly curved columns superimposed to increase the height of the ceilings. The plan and the architecture followed the Begumpur Friday mosque of Jahanpanah rather than the Moghul style where Hindu masons used their own trabeated structural and decorative traditions. The excellence of their craftsmanship is noticeable in their vegetal scrolls and lotus patterns. These motifs are also present in the Firuz Shah Mosque in Firuzabad (c.1354) now in a ruined state, Qila Kuhna Mosque (c.1540, The Darasbari 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.

The Babri Masjid with its bold and graceful style was universally praised and widely followed.

Babri Masjid acoustic and cooling system

"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 (1828–1833) The Mosque's acoustics were mentioned by him in his book 'Historic Structures of Oudhe' 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”.

Modern Architects have attributed this intriguing acoustic feature to a large recess in the wall of the Mihrab and several recesses in the surroundings 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.

File:Babri grill.jpg
Pictured is a six foot (2 m) window grill of the Babri mosque. These were six in number and so positioned to allow cool air to sweep through the mosque. The grills were a fine example of Islamic two-dimensional geometry. These together with the thick walls and high roof kept the interior cool. A large number smaller Roshandans were installed only for light with intricate geometrical patterns

The Babri mosque’s Tughluquid style integrates other ingenious design components and techniques, such as air cooling systems disguised as Islamic architectural elements like arches, vaults and domes. In the Babri Masjid the high ceiling, domes, and six large grill windows (see picture) all served as a passive environmental control system that brought down the temperature and also allowed in natural ventilation as well as daylight.

Legend of the Babri Mosque’s miraculous well

The reported medicinal properties of the deep well in the central courtyard have been featured in various news reports such as the BBC report of December 1989 and in various newspapers. The earliest mention of the Babri water well was in a two line reference to the Mosque in the Gazette of Faizabad District 1918 which says “There are no significant historical buildings here, except for various Buddhist shrines, the Babri Mosque is an ancient structure with a well which both the Hindus and Mussalmans claim has Miraculous properties.”

Ayodhya, a pilgrimage site for Hindus has an annual fair attended by over 500,000 people of both faiths, many devotees came during the annual Ram festival to drink from the water well in the Babri Courtyard. It was believed drinking water from this well could cure a range of illnesses. Hindu pilgrims also believed that the Babri water well was the original well in the Ram Temple under the mosque. Ayodhya Muslims believed that the well was a gift from God. Local women regularly brought their new born babies to drink from the reputedly curative water.

The 125 foot (40 m) deep well in question was situated in the South Eastern Courtyard of the large rectangular courtyard of the Babri Mosque. There was a small Hindu shrine built in 1890 joining the well with a statute of Lord Rama. It was an artesian well and drew water from a considerable distance below the water table. Eleven feet (3 m) in radius the first 30 feet (10 m) from ground level were bricked. It drew water from a reservoir trapped in a bed of shale sand and gravel; this could explain the unusually cool temperature of the water. The water contained almost no sodium explaining its reputation that the water was ‘sweet.’ To access the well one had to climb on to a three foot (1 m) platform, the well was covered with planks of thick wood with an unhinged trapdoor. Water was drawn by means of a bucket and long lengths of rope and due to its claimed ‘spiritual properties’ used only for drinking.

File:Babri-mosque-arcade.jpg
The Babri Mosque Arcade. Following the traditional hypostyle plan imported from Western Asia, this opened to a large walled courtyard with a deep drinking water well.

Even though the medicinal properties of artesian wells can be explained by the high amount of calcium and mineral content in the water it, is significant that Hindus and Muslims in Ayodhya considered the Babri Mosque Complex a haven of peace and spiritual tranquillity. Many people in the area, of both faiths, had a profound belief in the miraculous properties of its cold and pure underground water. Folklore is said to contribute much to the legends of the healing waters.

History

History as cited by the Hindu parties of the dispute

Hindu partisan historians say that in the year 1527 the Muslim invader Babur came down from Ferghana in Central Asia and attacked the Hindu King of Chittodgad, Rana Sangrama Singh at Sikri and with the help of cannons and artillery (used in India for the first time) overcame Rana Sangrama Singh and his allies.

After this victory, Babar decided to spread terror among the subjugated Hindu population. His general, Mir Baqi was in charge of the region. Mir Baqi came to Ayodhya in 1528 and gave special attention to the main and biggest temple in the town. This was the temple which was built on the place where Samrat Shri Ramachandra, an ancient King of India was born. Samrat Shri Ramachandra was (and still is) revered by the devout among the Hindus as a god, also referred to as Rama, believed by Hindus to be an avatar of Vishnu.

Babar, whose general Mir Baqi allegedly destroyed this temple at Ayodhya, built by the Hindus to commemorate their king Samrat Ramchandra. Mir Baqi built a mosque at the site of the destroyed temple. This was called the Babri Masjid (Mosque), named after King Babar.

The claim of the destruction of this temple and the erection of a mosque in its place is also mentioned in the Encyclopedia Britannica.

History as cited by the Muslim parties of the dispute

Muslims and Muslim partisan sources claim that neither history nor fact can come to prove the Hindu case as claimed above.

They claim that is clear that the allegations, on which, the demands of RSS, Vishwa Hindu Parishad & Hindu Munnani are based for laying claim to Babri Masjid are biased against Islam.

According to the District Gazetteer Faizabad 1905, it is said that "up to this time (1855), both the Hindus and Muslims used to worship in the same building. But since the Mutiny (1857), an outer enclosure has been put up in front of the Masjid and the Hindus forbidden access to the inner yard, make the offerings on a platform (chabootra), which they have raised in the outer one."

Some Hindus in 1883 wanted to construct a temple on this chabootra, but the Deputy Commissioner prohibited the same on Jan. 19, 1885. Raghubir Das, a mahant, filed a suit before the Faizabad Sub-Judge. Pandit Harikishan was seeking permission to construct a temple on this chabootra measuring 17 ft. x 21 ft. the suit was dismissed. An appeal was filed before the Faizabad District Judge, Colonel J.E.A. Chambiar who after an inspection of spot on March 17, 1886, dismissed the appeal.

A Second Appeal was filed on May 25, 1886, before the Judicial Commissioner of Awadh, W. Young, who also dismissed the appeal. With this, the first round of legal battle fought by the Hindus came to an end.

During the "communal riots" of 1934, walls around the Masjid and one of the domes of the Masjid were damaged. These were reconstructed by the British Government.

On mid-night of December 22, 1949, when the police guards were asleep, idols of Rama and Sita were quietly brought into the Masjid and were planted. This was reported by constable, Mata Prasad, the next morning and recorded at the Ayodhya police station.

The following morning (Dec. 23, 1949), a large Hindu crowd made a "frantic attempt" to enter the Masjid on in order to offer puja to the deities. The District Magistrate K.K. Nair has recorded that "The crowd made a most determined attempt to force entry. The lock was broken and policemen were rushed off their feet. All of us, officers and men, somehow pushed the crowd back and held the gate. The sadhus recklessly hurled themselves against men and arms and it was with great difficulty that we managed to hold the gate. The gate was secured and locked with a powerful lock brought from outside and police force was strengthened (5:00 pm)."

On hearing this news Prime Minister Jawaharlal Nehru directed UP Chief Minister Govind Ballabh Pant, to see that the deities were removed. Under Pant's orders, Chief Secretary Bhagwan Sahay and Inspector-General of Police V.N. Lahiri sent immediate instructions to Faizabad to remove the deities. However, K.K. Nair feared that the Hindus would retaliate and pleaded inability to carry out the orders.

Babur

It is generally thought that the Mosque was built by Babur after demolishing the Rama temple, because an inscription on the mosque records his name. Although we have a detailed account of the life of Babur in the form of his diary (Babur Nama), the pages of the relevant period are missing in the diary. But it is also alleged that the Mosque already existed before Babur, who may only have renovated the building. The contemporary Tarikh-i-Babari records that Babar's troops "demolished many Hindu temples at Chanderi".

ASI report

Main article: Archaeology of Ayodhya

The Archaeology Society of India conducted a study and an excavation to ascertain the type of structure was beneath the rubble. The summary of the ASI report [2] indicated definite proof of a Hindu temple under the mosque. In the words of ASI researches they stated "discovery of distinctive features associated with... temples of north India". The excavations yielded

stone and decorated bricks as well as mutilated sculpture of a divine couple and carved architectural features, including foliage patterns, amalaka, kapotapali, doorjamb with semi-circular shrine pilaster, broke octagonal shaft of black schist pillar, lotus motif, circular shrine having pranjala (watershute) in the north and 50 pillar bases in association with a huge structure" [6]

Fallout

The Muslim's attacked the report, claiming that it pandered to certain interests and made no remarks on evidence in support of Muslims such as bones unearthed with tool markings on them.[7]. This view was shared by many Muslim religious groups including the Sunni Waqf Board and the All India Muslim Personal Law Board.

The VHP grew emboldened by the ASI's conclusion of a mandir under the structure and stepped up demands for Muslims to restore the three holiest North Indian mandirs to Hindus as did the RSS[6][6]

The Ayodhya Debate

Main article: Ayodhya Debate

The Ayodhya debate is a political, historical and socio-religious debate that was prevalent especially in the 1990s in South Asia.

Timeline of the Babri Mosque and the Ayodhya debate

Main article: Timeline of the Ayodhya debate

The date of the construction of the Babri Mosque is disputed. Before the 1940s, the Mosque was called Masjid-i Janmasthan. Although there exists a detailed account of the life of Babur in the form of his diary, the pages of the relevant period are missing. The construction of the mosque subsequent to the demolition of of the temple is speculated to have occurred anywhere between 1194 and 1528 (with the Ghorid conquests having reached Ayodhya in 1194).

Inquiry into the demolition

On 16 December 1992, Liberhan Commission was set up by the Government of India to probe the circumstances that lead to the demolition of the Babri Masjid. It has been longest running commission in India's history with several extensions granted by various governments. There is no estimate of when the report will be given by this Commission[8].

References

  1. ^ Sayyid Shahabuddin Abdur Rahman, Babri Masjid, 3rd print, Azamgarh: Darul Musannifin Shibli Academy, 1987, pp. 29-30.
  2. ^ Babri mosque demolition case hearing today Yahoo News - September 18, 2007
  3. ^ Tearing down the Babri Masjid - Eye Witness BBC's Mark TullyBBC - Thursday, 5 December, 2002, 19:05 GMT
  4. ^ [http://www.newindpress.com/NewsItems.asp?ID=IEH20050130092611&Page=H&Title=Top+Stories&Topic=0 Babri Masjid demolition was planned 10 months in advance - PTI
  5. ^ [1]
  6. ^ a b c ASI findings may not resolve title dispute The Tribune - August 25, 2003
  7. ^ Not the last word yet The Hindu
  8. ^ Six more months for Liberhan Commission The Hindu - March 12, 2004

Further reading

  • Communal Politics: myths versus facts. by RAM PUNIYANI. Sage Publications, 2003.
  • Bacchetta, Paola. "Sacred Space in Conflict in India: The Babri Masjid Affair." Growth & Change. Spring2000, Vol. 31, Issue 2.
  • Baburnama: Memoirs of Babur, Prince and Emperor. 1996. Edited, translated and annotated by Wheeler M. Thacktson. New York and London: Oxford University Press.
  • Swapan Dasgupta et al.: The Ayodhya Reference: Supreme Court Judgement and Commentaries. 1995. New Delhi: Voice of India. ISBN 81-85990-30-1
  • Ayodhya and the Future of India. 1993. Edited by Jitendra Bajaj. Madras: Centre for Policy Studies. ISBN 81-86041-02-8 hb ISBN 81-86041-03-6 pb
  • Elst, Koenraad. 1991. Ayodhya and After: Issues Before Hindu Society. 1991. New Delhi: Voice of India. [3]
  • Elst, Koenraad, Ayodhya, The Finale - Science versus Secularism the Excavations Debate (2003) ISBN 81-85990-77-8
  • Elst, Koenraad, Ayodhya: The Case Against the Temple (2002) ISBN 81-85990-75-1
  • Emmanuel, Dominic. 'The Mumbai bomb blasts and the Ayodhya tangle', National Catholic Reporter (Kansas City, August 27 2003).
  • Sita Ram Goel: Hindu Temples - What Happened to Them, Voice of India, Delhi 1991. [4] [5]
  • Harsh Narain. 1993. The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources. Delhi: Penman Publishers.
  • R. Nath. Babari Masjid of Ayodhya, Jaipur 1991.
  • A.G. Noorani. 2003. The Babri Masjid Question, 1528-2003: 'A Matter of National Honour'. New Delhi: Tulika Books.
  • Rajaram, N.S. (2000). Profiles in Deception: Ayodhya and the Dead Sea Scrolls. New Delhi: Voice of India
  • Romey, Kristin M., "Flashpoint Ayodhya." Archaeology Jul/Aug2004, Vol. 57, Issue 4.
  • Thapar, Romila. 'A Historical Perspective on the Story of Rama' in Thapar (2000).
  • Thapar, Romila. Cultural Pasts: Essays in Early Indian History (New Delhi: Oxford University, 2000) ISBN 0-19-564050-0.
  • Ayodhya ka Itihas evam Puratattva— Rigveda kal se ab tak (‘History and Archaeology of Ayodhya— From the Time of the Rigveda to the Present’) by Thakur Prasad Varma and Swarajya Prakash Gupta. Bharatiya Itihasa evam Samskrit Parishad and DK Printworld. New Delhi.
  • History versus Casuistry: Evidence of the Ramajanmabhoomi Mandir presented by the Vishwa Hindu Parishad to the Government of India in December-January 1990-91. New Delhi: Voice of India.
  • Ayodhya 6 December 1992 (ISBN 0-670-05858-0) by P. V. Narasimha Rao

The Ayodhya Debate in fiction

See also

Template:AyodhyaDebate

Research Papers

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