All you need to know about Ayodhya Dispute from the beginning...

1. ALL YOU NEED TO KNOW
ABOUT AYODHYA DISPUTE
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2.  The Ayodhya dispute is a political, historical and socio-religious debate in India,
centred on a plot of land in the city of Ayodhya, Uttar Pradesh. The issues revolve
around the control of a site traditionally regarded among Hindus to be the birthplace
of the Hindu deity Rama, the history and location of the Babri Masjid at the site, and
whether a previous Hindu temple was demolished or modified to create the mosque.
 The Babri Masjid was destroyed during a political rally which turned into a riot on 6
December 1992. A subsequent land title case was lodged in the Allahabad High Court,
the verdict of which was pronounced on 30 September 2010. In the judgment, the
three judges of the Allahabad High Court ruled that the 2.77 acres (1.12 ha) of
Ayodhya land be divided into three parts, with 1⁄3 going to the Ram Lalla or Infant
Rama represented by the Hindu Maha Sabha, 1⁄3 going to the Sunni Waqf Board and
the remaining 1⁄3 going to Nirmohi Akhara. The judgment affirmed that the disputed
land was the birthplace of Rama as per the faith and belief of Hindus, and that the
Babri Masjid was built after the demolition of a Hindu temple, noting that it wasn't
built in accordance with the tenets of Islam.
 The five judges Supreme Court bench have heard the title dispute cases and have
reserved their orders.
AYODHYA DISPUTE
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3. The land on which the medieval mosque, Babri Masjid, stood is
traditionally considered by Hindus to be the birthplace of the
Hindu deity, Rama, and is at the core of the Ayodhya dispute.
RELIGIOUS BACKGROUND
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4.  Rama is one of the most widely worshipped Hindu deities and is considered the
seventh incarnation of god Vishnu. According to the Ramayana, Rama was born
in Ayodhya to Queen Kaushalya and King Dasharatha.
 According to the Garuda Purana, a Hindu religious text, Ayodhya is one of seven
sacred sites where Moksha, or a final release from the cycle of death and rebirth,
may be obtained. The Ayodhya Mahatmya, described as a "pilgrimage manual" of
Ayodhya, composed and collected from the 11th century onwards traced the growth
of the Rama cult in the second millennium AD. The original recension of the text,
dated to the period between 11th and 14th centuries, mentions
the janmasthana (birthplace) as a pilgrimage site. A later recension adds many more
places in Ayodhya and the entire fortified town, labelled Ramadurga ("Rama's fort"),
as pilgrimage sites.
RAM JANMABHOOMI
(RAMA'S BIRTHPLACE)
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5.  Babur was the first Mughal emperor of India and the founder of the Mughal empire. It is believed
that one of his generals, Mir Baqi, built the Babri Masjid ("Babur's Mosque") in 1528 on his
orders. The belief came into currency since 1813–14, when the East India Company's
surveyor Francis Buchanan reported that he found an inscription on the mosque walls which
attested to this fact. He also recorded the local tradition, which believed that
emperor Aurangzeb (r. 1658–1707) built the mosque after demolishing a temple dedicated to
Rama.
 Between 1528 and 1668, no text mentioned the presence of a mosque at the site. The earliest
historical record of a mosque comes from Jai Singh II, a Rajput noble in the Mughal court, who
purchased the land of the mosque and the surrounding area in 1717. His documents show a
three-domed structure resembling the mosque, which is however labelled the "birthplace"
(chhathi). In the courtyard can be seen a platform (chabutra) to which Hindu devotees are shown
circumambulating and worshipping. All these details were corroborated by the Jesuit priest Joseph
Tieffenthaler half a century later. Tieffenthaler also explained the reason for this, "that once upon
a time, here was a house where Beschan [Vishnu] was born in the form of Ram."
 Both the Hindus and Muslims are said to have worshipped at the "mosque-temple," Muslims
inside the mosque and Hindus outside the mosque but inside the compound. After the British took
over the State, they put up a railing between the two areas to prevent disputes. In 1949, after
India's independence, an idol of Ram was placed inside the mosque, which triggered the dispute.

BABRI MASJID
(MOSQUE OF BABUR)
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6. Gupta period
 In Buddha's time (600 B.C.) the present day Ayodhya was called Saketa and it was one
of the 6 largest cities of North India. During the Gupta times,
either Kumaragupta or Skandagupta made it their capital, after which it came to be
called Ayodhya. Kalidasa wrote Raghuvamsa here, and referred to Gopratara
tirtha (Guptar Ghat), where Rama was believed to have entered the waters
of Saryu in his ascent to heaven. According to a local tradition recorded by Francis
Buchanan and Alexander Cunningham, Ayodhya became desolate after Rama's ascent
to heaven and "Vikramaditya" revived it. (In Raghuvamsa, Rama's son Kusa revived
it.) Prabhavatigupta, the daughter of Chandragupta II, was a Rama devotee. Her
son, Pravarasena II wrote Sethubandha, in which Rama is regarded as identical to
Vishnu. He also built a temple to Rama at Pravarapura (Paunar near Ramtek) in
about 450 A.D.
HISTORICAL BACKGROUND
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7. Gahadavala period
 After the Guptas, the capital of North India moved to Kannauj and Ayodhya fell into
relative neglect. It was revived by the Gahadavalas, coming to power in the 11th
century A.D. The Gahadavalas were Vaishnavas. They built several Vishnu temples in
Ayodhya, five of which survived till Aurangzeb's reign. Indologist Hans T.
Bakker concludes that there might have been a temple at the supposed birth spot of
Rama built by the Gahadavalas. In subsequent years, the cult of Rama developed
within Vaishnavism, with Rama being regarded as the foremost avatar of Vishnu.
Consequently, Ayodhya's importance as a pilgrimage centre grew. In particular,
multiple versions of Ayodhya Mahatmya (magical powers of Ayodhya) prescribed the
celebration of Ram Navami (the birthday of Rama).
HISTORICAL BACKGROUND
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8. Mughal period
 In modern times, a mosque was located at the supposed birth spot of Rama, which sat on a large mound in the centre of Ayodhya,
called the Ramadurg or Ramkot (the fort of Rama). The mosque bore an inscription stating that it was built in 1528 A.D. by Mir Baqi on
the orders of Babur.
 According to an early 20th century text by Maulvi Abdul Ghaffar and the surrounding historical sources examined by historian Harsh
Narain, the young Babur came from Kabul to Awadh (Ayodhya) in disguise, dressed as a Qalandar (Sufi ascetic), probably as part of a
fact-finding mission. Here he met the Sufi saints Shah Jalal and Sayyid Musa Ashiqan and took a pledge in return for their blessings for
conquering Hindustan. The pledge is not spelled out in the 1981 edition of Abdul Ghaffar's book, but it is made clear that it is in
pursuance of this pledge that he got the Babri mosque constructed after conquering Hindustan The original book was written in
Persian by Maulvi Abdul Karim, a spiritual descendant of Musa Ashiqan, and it was translated into Urdu by Abdul Ghaffar, his
grandson, with additional commentary. The older editions of Abdul Ghaffar's book contain more detail, which seems to have been
excised in the 1981 edition. Lala Sita Ram of Ayodhya, who had access to the older edition in 1932, wrote, "The faqirs answered that
they would bless him if he promised to build a mosque after demolishing the Janmasthan temple. Babur accepted the faqirs' offer and
returned to his homeland."[The fact that Babur came in the guise of a Qalandar is corroborated in Abdullah's Tarikh-i Dawudi, where it
is detailed that he met the Sultan Sikandar Lodhi in Delhi in the same disguise. The inscription on the Babri mosque also names him
as Babur Qalandar. Musa Ashiqan's grave is situated close to the Babri mosque site, whose shrine uses two of the same type of black
basalt columns used in the Babri mosque, indicative of his role in the destruction of the prior temple.
 While we have had a mosque bearing an inscription to the effect that it was built on orders of Babur in 1528, there are no other
records of the mosque from this period. The Babarnama (Chronicles of Babur) does not mention either the mosque or the destruction
of a temple. Tulsidas, who began writing the Ramcharit Manas in Ayodhya on Rama's birthday in 1574 (coming there from his normal
residence in Varanasi) mentioned the "great birthday festival" in Ayodhya but made no mention of a mosque at Rama's
birthplace. Abu'l-Fazl ibn Mubarak (1551–1602), who wrote Akbarnama, completing the third volume Ain-i Akbari in 1598, described
the birthday festival in Ayodhya, the "residence of Rama" and the "holiest place of antiquity", but made no mention of a mosque.
William Finch, the English traveller that visited Ayodhya around 1611, and wrote about the "ruins of the Ranichand [Ramachand]
castle and houses" where Hindus believed the great God "took flesh upon him to see the tamasha of the world." He
found pandas (Brahmin priests) in the ruins of the fort, who were recording the names of the pilgrims, a practice that was said to go
back to antiquity. Again there was no mention of a mosque in his account.
HISTORICAL BACKGROUND
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9. Late Mughal period
 The first known report of a mosque appears in a book Sahifa-I-Chihil Nasaih Bahadur Shahi, said to have been written by a
daughter of the emperor Bahadur Shah I (1643–1712) and granddaughter of emperor Aurangzeb, in the early 18th century.
It mentioned mosques having been constructed after demolishing the "temples of the idolatrous Hindus situated
at Mathura, Banaras and Awadh etc." Hindus are said to have called these demolished temples in Awadh "Sita Rasoi"
(Sita's kitchen) and "Hanuman's abode." While there was no mention of Babur in this account, the Ayodhya mosque had
been juxtaposed with those built by Aurangzeb at Mathura and Banaras.
 Jai Singh II (popularly called "Sawai Jai Singh", 1688-1743) purchased land and established Jaisinghpuras in all Hindu
religious centres in North India, including Mathura, Vrindavan, Banaras, Allahabad, Ujjain and Ayodhya. The documents of
these activities have been preserved in the Kapad-Dwar collection in the City Palace Museum in Jaipur. R. Nath, who has
examined these records, concludes that Jai Singh had acquired the land of Rama Janmasthan in 1717. The ownership of the
land was vested in the deity. The hereditary title of the ownership was recognized and enforced by the Mughal State from
1717. He also found a letter from a gumastha Trilokchand, dated 1723, stating that, while under the Muslim administration
people had been prevented from taking a ritual bath in the Saryu river, the establishment of the Jaisinghpura has removed
all impediments.
 The Jesuit priest Joseph Tieffenthaler, who visited Awadh in 1766-1771, wrote, "Emperor Aurangzebe got the fortress
called Ramcot demolished and got a Muslim temple, with triple domes, constructed at the same place. Others say that it
was constructed by 'Babor'. Fourteen black stone pillars of 5 span high, which had existed at the site of the fortress, are
seen there. Twelve of these pillars now support the interior arcades of the mosque.“ This ambiguity between Aurangzeb
and Babur could be significant. Tieffenthaler also wrote that Hindus worshipped a square box raised 5 inches above the
ground, which was said to be called the "Bedi, i.e., the cradle." "The reason for this is that once upon a time, here was a
house where Beschan [Vishnu] was born in the form of Ram." He recorded that Rama's birthday was celebrated every year,
with a big gathering of people, which was "so famous in the entire India."
HISTORICAL BACKGROUND
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10.  The first recorded instances of religious violence in Ayodhya occurred in the 1850s over a nearby mosque at
Hanuman Garhi. The Babri mosque was attacked by Hindus in the process. Since then, local Hindu groups
made occasional demands that they should have the possession of the site and that they should be allowed
to build a temple on the site, all of which were denied by the colonial government. In 1946, an offshoot of
the Hindu Mahasabha called Akhil Bharatiya Ramayana Mahasabha (ABRM) started an agitation for the
possession of the site. In 1949, Sant Digvijay Nath of Gorakhnath Math joined the ABRM and organised a
9-day continuous recitation of Ramcharit Manas, at the end of which the Hindu activists broke into the
mosque and placed idols of Rama and Sita inside. People were led to believe that the idols had
'miraculously' appeared inside the mosque. The date of the event was 22 December 1949.
 Jawaharlal Nehru insisted that the idols should be removed. However, the local official K. K. K. Nair, known
for his Hindu nationalist connections, refused to carry out orders, claiming that it would lead to communal
riots. The police locked the gates so that the public (Hindus as well as Muslims) could not enter. However,
the idols remained inside and priests were allowed entry to perform daily worship. So, the mosque had
been converted into a de facto temple. Both the Sunni Wakf Board and the ABRM filed civil suits in a local
court staking their respective claims to the site. The land was declared to be under dispute, and the gates
remained locked.
 Christophe Jaffrelot has called the Gorakhnath wing of Hindu nationalism 'the other saffron', which has
maintained its existence separately from the mainstream Hindu nationalism of the Sangh Parivar. After
the Vishva Hindu Parishad was formed in 1964 and started agitating for the Babri Masjid site, the two
strands of 'saffron politics' came together. The district magistrate Nair, who refused to carry out orders,
was eventually dismissed, but he became a local hero and subsequently a politician of the Bharatiya Jana
Sangh.

BEGINNINGS OF DISPUTE
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11. In the 1980s, the Vishwa Hindu Parishad (VHP), belonging to the mainstream Hindu nationalist family Sangh
Parivar, launched a new movement to "reclaim" the site for Hindus and to erect a temple dedicated to the infant
Rama (Ramlala) at this spot. The Bharatiya Janata Party (BJP), formed in 1980 from the remnants of the Jana
Sangh, became the political face of the campaign. In 1986, a district judge ruled that the gates would be
reopened and Hindus permitted to worship inside, providing a major boost to the movement. In September
1990, BJP leader L. K. Advani began a "rath yatra" (pilgrimage procession) to Ayodhya in order to generate
support for the movement. Advani later stated in his memoirs, "If Muslims are entitled to an Islamic atmosphere
in Mecca, and if Christians are entitled to a Christian atmosphere in the Vatican, why is it wrong for the Hindus
to expect a Hindu atmosphere in Ayodhya?" The yatra resulted in communal riots in many cities in its wake,
prompting the government of Bihar to arrest Advani. In spite of this, a large number of 'kar sevaks' or Sangh
Parivar activists reached Ayodhya and tried to attack the mosque. They were stopped by the Uttar
Pradesh police and the paramilitary forces, resulting in a pitched battle in which several kar sevaks were killed.
Accusing the central government led by V.P. Singh of being weak, the BJP withdrew its support, necessitating
fresh elections. In these elections, the BJP won a majority in the Uttar Pradesh legislative assembly increased its
share of seats in the Lok Sabha.
On 6 December 1992, the VHP and its associates, including the BJP, organised a rally involving 150,000 VHP and
BJP kar sevaks at the site of the mosque. The ceremonies included speeches by the BJP leaders such as
Advani, Murli Manohar Joshi and Uma Bharti. The mob grew restive through the duration of the speeches, and
stormed the mosque shortly after noon. A police cordon placed there to protect the mosque was heavily
outnumbered. The mosque was attacked with a number of improvised tools, and brought to the ground in a few
hours. This occurred despite a commitment from the state government to the Indian Supreme Court that the
mosque would not be harmed. More than 2000 people were killed in the riots following the demolition. Riots
broke out in many major Indian cities including Mumbai, Bhopal, Delhi and Hyderabad.
DEMOLITION OF THE BABRI MOSQUE
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12. On 16 December 1992, the Liberhan Commission was set up by the Government of India to probe the
circumstances that led to the demolition of the Babri Mosque. It was the longest running commission
in India's history with several extensions granted by various governments. The report found a number
of people culpable in the demolition, including BJP leaders like Atal Bihari Vajpayee, Lal Krishna
Advani, Murli Manohar Joshi, then Uttar Pradesh chief minister Kalyan Singh, Pramod Mahajan, Uma
Bharti and Vijayaraje Scindia, as well as VHP leaders like Giriraj Kishore and Ashok Singhal. Other
prominent political leaders indicted by the commission include late Shiv Sena chief Bal Thackeray and
former RSS leader K. N. Govindacharya. Relying on the testimonies of several eyewitnesses, the report
stated that many of these leaders had made provocative speeches at the rally that provoked the
demolition. It also stated that they could have stopped the demolition if they had so wished.
Many Muslim organisations have continued to express outrage at the destruction of the disputed
structure. In July 2005, terrorists attacked the makeshift temple at the site of the destroyed mosque.
In 2007, M. N. Gopal Das, the then head of the Ram temple, received phone calls making threats
against his life. Many terror attacks by banned jihadi outfits like Indian Mujahideen cited demolition
of Babri Mosque as an excuse for terrorist attacks. The legal case continues regarding the title deed of
the land tract which is a government controlled property.
DEMOLITION OF THE BABRI MOSQUE
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13. Several years later mosques were built in Ayodhya district, in which the pilgrim city of
Ayodhya falls. Ayodhya itself has a small Muslim population, though there are substantial
numbers of Muslims 7 km away at District Headquarters – Faizabad. Since 1949, by Indian
Government order, Muslims were not permitted to be closer than 200 yards away to the
site; the main gate remained locked, though Hindu pilgrims were allowed to enter through
a side door. The 1986 Allahabad High Court ordered the opening of the main gate and
restored the site in full to the Hindus. Hindu groups later requested modifications to the
Babri Mosque, and drew up plans for a new grand Temple with Government permissions;
riots between Hindu and Muslim groups took place as a result. Since then, the matter is
sub-judice and this political, historical and socio-religious debate over the history and
location of the Babri Mosque, is known as the Ayodhya dispute.
POST-INDEPENDENCE
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14.  Archaeological excavations by the Archaeological Survey of India (ASI) in 1970, 1992 and
2003 in and around the disputed site have found evidence indicating that a large Hindu
complex existed on the site. In 2003, by the order of an Indian High Court, the
Archaeological Survey of India was asked to conduct a more in-depth study and an
excavation to ascertain whether the type of structure that was beneath the rubble
indicated definite proof of a temple under the mosque. However, it could not be
ascertained if it was a Rama temple, as the remnants had more resemblance to
a Shiva temple. In the words of ASI researchers, they discovered "distinctive features
associated with... temples of north India". Excavations further yielded:
 stone and decorated bricks as well as mutilated sculpture of a divine couple and carved
architectural features, including foliage patterns, amalaka, kapota-pali ["dove-house"
crown-work], doorjamb with semi-circular shrine pilaster, broken octagonal shaft of black
schist pillar, lotus motif, circular shrine having pranala (water chute) in the north and 50
pillar bases in association with a huge structure.
EXCAVATIONS
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15.  Before the archaeological opinion was published, there were some differing viewpoints. In
his Communal History and Rama's Ayodhya, written prior to the ASI researches, Professor Ram
Sharan Sharma writes, "Ayodhya seems to have emerged as a place of religious pilgrimage in
medieval times. Although chapter 85 of the Vishnu Smriti lists as many as fifty-two places of
pilgrimage, including towns, lakes, rivers, mountains, etc., it does not include Ayodhya in this
list." Sharma also notes that Tulsidas, who wrote the Ramcharitmanas in 1574 at Ayodhya, does not
mention it as a place of pilgrimage. This suggests that there was no significant Hindu temple at the
site of the Babri Mosque, or that it had ceased to be one, after the mosque was built. After the
demolition of the mosque in 1992, Professor Ram Sharan Sharma along with historians Suraj
Bhan, M. Athar Ali and Dwijendra Narayan Jha wrote the Historians' report to the nation, saying that
the assumption that there was a temple at the disputed site was mistaken, and that there was no
valid reason to destroy the mosque. One of the judges of the Allahabad High Court in 2010 criticised
the independent experts who had appeared on behalf of the Sunni Waqf Board including Suvira
Jaiswal, Supriya Verma, Shireen F. Ratnagar and Jaya Menon. The witnesses withered under scrutiny
and were discovered to have made "reckless and irresponsible kind of statements". He also pointed
out that the independent witnesses were all connected, while adding that their opinions were
offered without making a proper investigation, research or study into the subject.
 Udit Raj's Buddha Education Foundation claimed that the structure excavated by ASI in 2003 was a
Buddhist stupa destroyed during and after the Muslim invasion of India.
 The excavations by the Archaeological Survey of India were used as evidence by the court that the
predating structure was a massive Hindu religious building.
EXCAVATIONS

16. In 1950, Gopal Singh Visharad filed a title suit with the Allahabad High Court seeking
injunction to offer 'puja' (worship) at the disputed site. A similar suit was filed shortly after
but later withdrawn by Paramhans Das of Ayodhya. In 1959, the Nirmohi Akhara, a Hindu
religious institution, filed a third title suit seeking direction to hand over the charge of the
disputed site, claiming to be its custodian. A fourth suit was filed by the Sunni Wakf
Board for declaration and possession of the site. The Allahabad high court bench began
hearing the case in 2002, which was completed in 2010. After the Supreme Court dismissed
a plea to defer the High Court verdict, on 30 September 2010, the High Court of Allahabad,
the three-member bench comprising justices S. U. Khan, Sudhir Agarwal and D. V. Sharma,
ruled that the disputed land be split into three parts. The site of the Ramlala idol would go
to the party representing Ram Lalla Virajman (the installed Infant Ram deity), Nirmohi
Akhara to get Sita Rasoi and Ram Chabutara, and the Sunni Wakf Board to get the rest. The
court also ruled that the status quo should be maintained for three months. All the three
parties appealed against the division of disputed land in the Supreme Court. The Supreme
Court (SC) held final hearing on the case from 6 August 2019 to 16 October 2019. The SC
has reserved the order.
TITLE CASES

17. THE ENTIRE CASE TIMELINE
(WIKIPEDIA)
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