The
North-Indian town of Ayodhya
is scene to a controversy over a Hindu sacred site, the Rama Janmabhoomi or
"birthplace of Rama". That is where a mosque, the Babri Masjid,
was built in forcible replacement of an earlier Hindu temple, in 1528 under
Moghul emperor Babar at the latest, and demolished by a Hindu crowd in
1992. The controversy pits Hindu activists against a combine of Muslim
activists and the so-called "secularists", an array of Hindu-born
Marxists and US-oriented 'globalists' who share a hatred of Hindu
assertiveness. The matter has been sub-judice at the High Court of
nearby Allahabad
since 1950, when Hindus had taken control of the mosque by installing statues
of the deified hero Rama, his wife Sita and his brother Lakshmana. Now,
Hindu organisations are preparing to build a proper temple at the site.
Muslims organisations are reclaiming the site, and the judges have endlessly
been postponing their intervention.
At
least until the winter of 2002-2003, for then the court secretly asked a
specialized firm to scan the underground by radar for traces of the foundation
of a temple predating the mosque. One of the questions on which a verdict
could arguably be based, was whether there had indeed been a temple at the site
before the mosque was built.
A
Splendid Consensus
Actually,
until 1989 there had been no question about the site's history. All
the written sources, whether Hindu, Muslim or European, were in agreement about
the pre-existence of a Rama temple at the site. "Rama's birthplace
is marked by a mosque, erected by the Moghul emperor Babar in 1528 on the site
of an earlier temple", according to the 1989 edition of the Encyclopaedia
Britannica, entry "Ayodhya". Neither was there any document
contradicting this scenario: no account of a forest chopped down to make way
for the mosque (already unlikely in the centre of an ancient town), no sales
contract of real estate to the mosque's builder, nothing of the kind. By
contrast, there was testimony after testimony of Hindus bewailing and Muslims
boasting of the replacement of the temple with a mosque; and of Hindus under
Muslim rule coming as close as possible to the site in order to celebrate
Rama's birthday every year in April, in continuation of the practice at the
time when the temple stood.
And
if authors of testimonies may be unreliable, there was also the archaeological
evidence: in the 1970s, a team of the Archaeological Survey of India led by
Prof. B.B. Lal dug out some trenches just outside the mosque and found rows of
pillar-bases which must have supported a larger building predating the
mosque. Moreover, in the mosque itself, small black pillars with Hindu
sculptures had been incorporated, a traditional practice in mosques built in
forcible replacement of infidel temples to flaunt the victory of Islam over
Paganism.
The
only remaining question about the site was its status in the period
1192-1528. In 1192 and the subsequent years, practically all the Hindu
temples and Buddhist monasteries in North India were demolished by Mohammed
Ghori and his Turkish invaders. It is impossible that the medieval temple
at the site could have survived until 1528. The most likely scenario is
the one well-attested at another famous temple site: the Somnath temple in Gujarat.
No less than nine times did Hindus reclaim it as a temple, until Muslims retook
it and turned it into a mosque again. Since Ayodhya was a provincial
capital of the Delhi Sultanate, opportunities for wresting the site from Muslim
control were certainly more limited than in the case of the outlying Somnath
temple. Then again, the frequent infighting among the Muslim elite may
have given rebellious Hindus some opportunities too. From peculiarities
in the architecture of the Babri Masjid, art historians on both sides of the
debate (Sushil Srivastava, R. Nath) have deduced that the main part of the
structure had been built well before the Moghul invasion, probably in the 14th
century. In that case, the tradition that it was built by Mir Baqi may be
based on the following scenario: towards the end of the Sultanate period,
Hindus may have managed to recapture the site and to turn it into a functioning
temple, until Babar and his lieutenant Mir Baqi firmly imposed Muslim control
again and gave some finishing touches to the mosque architecture in replacement
of any Hindu elements that had come to adorn it. But this must for now be
kept inside speculative brackets. What is certain is that a major Hindu
temple at the site was demolished by Islamic iconoclasm and replaced with a
mosque symbolizing the victory of Islam over Infidelism. Of that,
evidence is plentiful and of many types.
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