Understanding the history of Ram temple through the eyes of foreign travellers

Ram Mandir: The acknowledgment by various historical sources, including Muslim writers, of the construction of mosques by demolishing temples is indeed a significant aspect of historical documentation.

In 1608 AD, English businessman William Finch, associated with the East India Company, observed devotees visiting the ruins in Ramkot, Ayodhya, believed to be the birthplace of Lord Ram. At this sacred location, women engaged in worship amid the ruins and performed circumambulation, a spectacle that both fascinated and piqued the curiosity of the English merchant. For Hindus, this place held great religious significance, and the devotees referred to it as Ram Janmabhoomi.

In his diary, Finch documented his observations, noting, "At Ramkot in Ayodhya, there are also the ruins of the palace and houses of Ranichand whom the Indians acknowledged as a great god, saying that he had assumed the body to behold the spectacle of the world. There are certain Brahmins living in these ruins, who record the names of all the Indians who bathe in the river that flows there." This historical account provides a glimpse into the cultural and religious landscape of Ayodhya during that period.

It is clear from Finch’s statement that when he went to Ayodhya, there were ruins among all the temples in Ramkot. While he didn't mention the Babri Masjid, it's crucial to delve into the nature of the ruins that existed among the temples in Ramkot during his visit. The absence of a detailed description of these ruins prompts questions about why people held such strong beliefs in them. Finch provides some insight into the significance of these ruins, indicating the profound faith people had in them.

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Despite the potential for more information, Finch's return to Britain on foot in 1612 AD and his subsequent death in Baghdad limited his ability to provide further details. However, the preservation of his diary and belongings offers valuable historical context. From his observations, it becomes apparent that during his visit to Ayodhya, there was no temple at the centre of faith, instead, there were ruins that held immense significance as the holiest place for Hindus.

Finch's historical account indeed sheds light on the presence of ruins among the palaces in Ayodhya during his visit, and the intriguing aspect is the central focus of people's faith on these ruins. This observation gains significance when considered in the context of the later demolition of the Babri Masjid. The events following the demolition, including the discovery of stone slabs indicating the construction by Mir Baqi, align with the long-standing claim that the Babri Masjid was built after the destruction of the Ram Janmabhoomi temple.

The narrative suggests that, under the instructions of Babar in 1528, Mir Baqi, the commander, had demolished the existing temple and erected the Babri Masjid. While Finch's account is brief and doesn't provide all the details, it contributes to addressing questions and understanding the historical context surrounding Ayodhya and the complex issues related to the Babri Masjid and the Ram Janmabhoomi temple.

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The historical accounts and writings of various foreign tourists and historians have indeed highlighted the transformation of three significant Hindu holy places in Ayodhya, Kashi, and Mathura into mosques. Surgeon General Edward Balfour, in his book Encyclopaedia of India and of Eastern and southern Asia published in 1858, noted the presence of mosques at these religious sites, including one on the Ram Janmabhoomi in Ayodhya. Balfour, having visited India, conducted extensive research on these matters.

While there remains a dispute regarding whether the Ram Janmabhoomi was demolished under Babar's instructions or during the rule of Aurangzeb, the stone inscription found in the Babri Masjid indicates that Baqi was responsible for constructing the mosque.

The existence of Baqi's grave in Sahanwa village near Ayodhya adds to the historical evidence, establishing that Baqi, also known as Baki Tashkenti from Uzbekistan, was entrusted by Babar with the responsibility of Awadh.

Additionally, the accounts from Muslim writers, such as those found in Naseer Bahadur Shahi's book Sahifa-e-Chahal and an article from the Hadiqa-e-Shahaada book published in Lucknow in 1856, highlight the perspective of demolishing temples against idolatry and the intent to establish mosques in their place. In the 17th century, the granddaughter of Aurangzeb expressed the decision of Muslim kings to prevent idol worship and eliminate concessions to Hindus, emphasising the determination to discourage idolatry at any cost.

The article, which highlighted the demolition not only in Ayodhya but also at the birthplace of Krishna in Mathura, contributes to the broader understanding of the historical events surrounding the construction of mosques on these sites. The document signed by the Qazi of Faizabad in 1735 AD specifically mentions a riot in Ayodhya over the occupation of the mosque and the demolition of religious places in Ayodhya and Kashi, with mosques being built on the orders of the King of Delhi. This is described as a significant achievement.

The Muslim side often disputes the accuracy of these documents, asserting that the mosques were not constructed by demolishing any pre-existing religious structures.

(The article is a translated version of a previous piece that was published on Hindi Moneycontrol website on December 29.)