The Ayodhya Incident
An academic examination of the demolition of the Babri Masjid, exploring its historical context, the events of December 6, 1992, and their profound consequences.
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Background
The Site's Significance
Ayodhya, revered in Hindu tradition as the birthplace of Lord Rama, became the focal point of a protracted socio-political dispute centered around the Babri Masjid, a 16th-century mosque. Historical evidence supporting the claim that the mosque was built on the exact site of Rama's birthplace is considered scarce by many scholars.[4][5]
Mosque Construction and Pre-existing Structures
Historical consensus indicates that a mosque, named Babri Masjid after the Mughal emperor Babur, was constructed around 1528 by his commander Mir Baqi. Archaeological findings suggest that a non-Islamic structure predated the mosque, though its precise identification as a Hindu temple or a Buddhist edifice remains a subject of scholarly debate.[6][4][6]
Centuries of Dispute and Escalation
The site was utilized for religious purposes by both Hindu and Muslim communities for over four centuries. The assertion that the mosque was built upon a temple site first emerged in the early 19th century. This claim gained traction in the late 19th century, leading to the first recorded religious violence at the location in 1855. The British colonial administration erected a railing in 1859 to demarcate the outer courtyard. The status quo persisted until 1949, when idols of Rama were reportedly placed inside the mosque, leading to its locking and declaration as a disputed site.[7][8]
The Rise of Hindu Nationalism
In the 1980s, the Vishva Hindu Parishad (VHP), with the Bharatiya Janata Party (BJP) as its political proponent, initiated a campaign for the construction of a Rama temple at the site. This movement intensified following a 1986 court decision to reopen the mosque's gates for Hindu worship, a move supported by the then Prime Minister Rajiv Gandhi. The BJP's electoral strength surged in the subsequent years, culminating in a significant victory in Uttar Pradesh.[7][10]
The Rath Yatra and Political Mobilization
In September 1990, BJP leader L. K. Advani embarked on a nationwide Rath Yatra (chariot procession) aimed at galvanizing support for the temple construction and consolidating Hindu votes. Although Advani was arrested before reaching Ayodhya, his supporters converged on the site, leading to clashes with paramilitary forces. This event significantly boosted the BJP's political standing.[12][11]
Demolition
December 6, 1992
On December 6, 1992, a massive rally organized by the Rashtriya Swayamsevak Sangh (RSS) and its affiliates drew approximately 150,000 supporters of the VHP and BJP to Ayodhya. Despite the presence of BJP leaders, the situation escalated rapidly.
The Storming of the Mosque
Around noon, a young man scaled the structure, signaling the mob. Overwhelmed and outnumbered, security forces retreated. The crowd then proceeded to dismantle the mosque using tools like axes and hammers, completely leveling the structure within hours.[14][15]
Criticisms of Leadership
The handling of the event by Prime Minister P. V. Narasimha Rao has faced criticism. The Liberhan Commission's 2009 report identified 68 individuals, primarily BJP and VHP leaders, as responsible for the demolition. The report suggested that leaders present could have prevented the destruction, implying a degree of premeditation.[16][17] Statements from security personnel indicated that speeches by leaders like Advani and Joshi may have incited the mob.[18]
Allegations and Planning
Premeditated Action
A 2005 book by former Intelligence Bureau chief Maloy Krishna Dhar alleged that the demolition was planned up to ten months in advance by top leaders of the RSS, BJP, and VHP. Dhar claimed that the event was a "dance of apocalypse" orchestrated with meticulous planning.[20]
Sting Operation Findings
A 2014 Cobrapost sting operation suggested the demolition was not a spontaneous mob action but a carefully planned sabotage. It indicated that the planning was conducted with such secrecy that government agencies were unaware of it, with VHP and Shiv Sena involved in separate planning efforts.[21]
Aftermath and Violence
Hijacking Attempt
In protest against the arrest of activists, an Indian Airlines flight was hijacked on January 22, 1993. The hijacker demanded the release of arrested individuals and the construction of the temple, eventually surrendering and receiving a prison sentence.[22][23]
Communal Riots
The demolition triggered widespread inter-communal violence across India, resulting in over 2,000 deaths, predominantly among the Muslim population. Major cities like Mumbai, Surat, and Delhi experienced significant unrest, with substantial property damage and loss of life. The Mumbai riots alone caused an estimated 900 deaths and billions in damages.[14]
Investigation and Judicial Process
The Liberhan Commission
Established in December 1992, the Liberhan Commission investigated the demolition. After sixteen years and 399 sittings, it submitted its report in 2009, concluding that the events were neither spontaneous nor unplanned and identifying 68 individuals responsible.[33][34]
International Reactions
Pakistan
Pakistan reacted strongly, closing offices and schools, summoning the Indian ambassador, and vowing to appeal to the UN and OIC. Muslim mobs retaliated by attacking Hindu temples and the Air India office in Lahore. Pakistani Hindus visiting India later cited increased harassment.[43][45]
Bangladesh
In Bangladesh, Muslim mobs attacked Hindu temples, shops, and homes. The Dhaka office of Air India was also targeted. These events led to the curtailment of Durga Puja celebrations and calls for temple repairs.[46]
Middle East and UK
The Gulf Cooperation Council (GCC) condemned the demolition as a "crime against Muslim holy places." Saudi Arabia issued strong condemnation, while Iran's Ayatollah Ali Khamenei called on India to protect its Muslim population. In the UK, retaliatory attacks occurred against Hindu and Sikh places of worship.[49][51]
Depictions in Culture
Literature and Film
The demolition and its aftermath have inspired various cultural works. Malayalam author N. S. Madhavan's short story Thiruthu, Antara Ganguly's novel Tanya Tania, and Taslima Nasrin's novel Lajja touch upon these events. Anand Patwardhan's documentary Ram ke Naam examines the preceding events. Films like Mausam (2011), Bombay (1995), and Black Friday (2004) also explore the demolition and subsequent riots.[55][56][57][58][63]
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Disclaimer
Important Notice
This page has been generated by an Artificial Intelligence and is intended for informational and educational purposes only. The content is derived from publicly available data and may not represent the most current or complete understanding of the events discussed.
This is not a substitute for professional historical or political analysis. The information provided herein should not be considered definitive or as a replacement for consulting scholarly works or expert opinions. The complexities of historical events require nuanced understanding and critical evaluation.
The creators of this page are not responsible for any errors or omissions, or for any actions taken based on the information provided. Users are encouraged to consult primary sources and academic research for a comprehensive understanding.