The recent findings by the Archaeological Survey of India (ASI) have sparked a contentious debate surrounding the Gyanvapi Masjid in Varanasi, reigniting discussions about the complex historical layers that lie beneath its structure. Built in the 17th century, the mosque has long been a subject of dispute, with claims that it was constructed upon the remnants of a Hindu temple demolished by Mughal invaders. This revelation, as per the ASI’s survey, has fueled calls for the reconstruction of the Hindu temple on the site, raising questions about the implications of such a move on Bharat’s cultural and religious landscape.

During the Mughal era, numerous Hindu temples were destroyed, and mosques were erected in their place. The Gyanvapi Masjid in Varanasi stands as a symbol of this historical transformation. The ASI’s scientific survey has allegedly unearthed evidence supporting the claim that the mosque was built upon the remains of a Hindu temple, shedding light on the intricate details of the temple’s architecture, pillars, inscriptions, and sculptures that have endured through time.

The ASI’s report, though not fully accessible to the public, highlights critical aspects of the survey. The central chamber and main entrance of the pre-existing structure within the mosque were identified, indicating the presence of a substantial Hindu temple. The reuse of pillars and pilasters, along with inscriptions in various scripts, suggests the incorporation of elements from the pre-existing temple into the mosque’s construction. The western wall of the mosque is reported to be the remaining part of a pre-existing Hindu temple, showcasing the intricate details of the historical layers.

The legal battle surrounding the Gyanvapi Masjid adds another layer of complexity to the situation. Hindu petitioners, seeking year-round access for worship within the Gyanvapi Masjid compound, find support in the ASI’s findings. The Allahabad High Court’s directives for a scientific survey and the subsequent dismissal of pleas challenging the survey further emphasize the significance of the historical and legal dimensions of this issue.

Unsurprisingly, the ASI’s findings have sparked intense reactions from various quarters. While supporters of the reconstruction argue that it is necessary to rectify historical wrongs, critics, including prominent figures like Asaduddin Owaisi, dismiss the conclusions as conjecture and question the scientific credibility of the ASI. The disagreement over the report’s validity reflects the deep-seated religious and political sensitivities surrounding such historical sites.

In the aftermath of the ASI’s revelations, the demand for the reconstruction of the Hindu temple on the Gyanvapi Masjid site has gained momentum. Advocates argue that restoring the original structure is a step towards acknowledging and rectifying historical injustices perpetrated by the Mughal invaders on Hindus.

The Gyanvapi Masjid stands at the crossroads of history, religion, and law. The ASI’s findings have provided a glimpse into the intricate layers of the past, unraveling a narrative that demands careful consideration. As the debate over the reconstruction of the Hindu temple gains momentum, it is essential to navigate this delicate terrain with sensitivity, ensuring that any decision respects both the historical significance of the site and the diverse fabric of India’s cultural heritage.

Destruction of Hindu temples by Mughal invader

The Mughal invaders, during their reign in Bharat, were responsible for the destruction of several Hindu temples as part of their military conquests or ideological motives. While it’s challenging to compile an exhaustive list, given the vast historical context, here are some notable Hindu temples that were reportedly demolished by the Mughals:

Somnath Temple, Gujarat – One of the most famous instances of temple destruction, the Somnath Temple in Gujarat was repeatedly targeted by various Mughal rulers, including Mahmud of Ghazni in the 11th century.

Kashi Vishwanath Temple, Varanasi – The original Kashi Vishwanath Temple is believed to have been destroyed by Mughal emperor Aurangzeb. The Gyanvapi Mosque, as mentioned in the article, was constructed on its ruins.

Krishna Janmabhoomi Temple, Mathura – The Kesava Deo Temple, dedicated to Lord Krishna, was demolished by Aurangzeb, and the Shahi Idgah Mosque was constructed on its site.

Ayodhya Temples – Various temples in Ayodhya, including the Ram Janmabhoomi Temple, were reportedly destroyed during the Babri Masjid’s construction. The disputed Babri Masjid-Ram Janmabhoomi site has been a focal point of religious and legal disputes.

Martand Sun Temple, Jammu and Kashmir – The Martand Sun Temple, dedicated to the Sun God, was destroyed during the reign of Sikandar Butshikan, who was a contemporary of Mughal emperors.

Jagannath Temple, Odisha – While the main Jagannath Temple in Puri was not completely destroyed, there are historical accounts of attacks and desecration by Mughal armies.

Chintamani Parshwanath Jain Temple, Delhi – The Chintamani Parshwanath Jain Temple, located in Delhi, was destroyed during the rule of Sikandar Lodi in the 16th century.

Vijaynagar Empire Temples – The Mughal armies, particularly during the Deccan Sultanate campaigns, were involved in the destruction of several temples in the Vijaynagar Empire region.

Bishnupur Temples, West Bengal – The Malla rulers of Bishnupur faced temple destruction during the invasions by the Mughals and Marathas.

Kangra Fort Temples, Himachal Pradesh – The Kangra Fort and its temples faced destruction during the various invasions and conflicts involving Mughal forces.

Why did Mughal invaders target Hindu temples?

The Mughal invaders, who were predominantly Muslims, targeted Hindu temples in Bharat for various reasons, including religious, political, and strategic motivations. It’s important to note that the motivations were complex and varied across different rulers and periods. Here are some key factors that contributed to the targeting of Hindu temples by the Mughals:

Some Mughal rulers, particularly Aurangzeb, were known for their strict interpretation of Islamic law and a sense of religious zeal. Aurangzeb, in particular, was notorious for his policy of iconoclasm, which involved the destruction of non-Islamic religious structures, including Hindu temples.

The destruction of prominent Hindu temples was often seen as a means to establish political dominance and assert Mughal authority over the regions they conquered. Temples were significant symbols of local power and identity, and their destruction served to undermine the authority of local rulers and reinforce the supremacy of the Mughal Empire.

Temples, especially those dedicated to major deities, were often repositories of considerable wealth in the form of gold, silver, jewels, and other valuable offerings made by devotees. Mughal rulers saw the plundering of these temples as a means to augment their treasuries.

In some cases, Hindu temples were strategically located and served as strongholds for local resistance against Mughal forces. The destruction of these temples was seen as a military strategy to weaken the defensive capabilities of the resisting forces.

Certain interpretations of Islamic orthodoxy discouraged the existence of non-Islamic religious structures in areas under Muslim rule. This led to a policy of demolishing temples and other non-Muslim places of worship, particularly during periods of strong Islamic orthodoxy.

The Mughals, at times, reacted to Hindu resurgence and the resurgence of Hindu rulers by targeting symbols of Hindu power. This was seen as a way to suppress any potential challenge to their rule.

The targeting of Hindu temples by Mughal invaders was a complex phenomenon influenced by a combination of religious, political, and strategic factors. Although some of the Mughal rulers pretended to be tolerant and patrons of art and architecture, their very mind was filled with radical Islamic desire of hatred towards people of every other faiths, including Hindu dharma.

These invaders considered Hindus and “non-Muslims” as Kafir and made notorious attempts of eliminating each and every sign of existence of Hindu dharma in Bharat. As the case of construction of Gyanvapi Masjid on a Hindu temple now is proved through scientific research, authorities in Bharat need to take appropriate measures in recovering this illegally grabbed temple property and let it return to its original form. At the same time, Bharatiya authorities need to take measures in recovering other Hindu temple sites from the wrongful occupation.