Babri Mosque

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Babri Mosque

Rear view of the Babri Mosque

Coordinates: 26°47′44″N 82°11′40″E / 26.7956°N

82.1945°E / 26.7956; 82.1945Coordinates: 26°47′44″N

82°11′40″E / 26.7956°N 82.1945°E / 26.7956; 82.1945
Location Ayodhya, India
Constructed - 1527
Established
Destroyed - 1992
Architectural information
Style Tughlaq

The Babri Mosque (Hindi: बाबरी मिसजद, Urdu: ‫)بابری مسجد‬, Babri Masjid or Mosque of
Babur was a mosque in Ayodhya, a city in the Faizabad district of Uttar Pradesh, on Ramkot
Hill ("Rama's fort"). It was destroyed in 1992 when a political rally developed into a riot
involving 150,000 people,[1] despite a commitment to the Indian Supreme Court by the rally
organisers that the mosque would not be harmed.[2][3] More than 2,000 people were killed in
ensuing riots in many major Indian cities including Mumbai and Delhi.[4] The mosque was
constructed in 1527 by order of Babur, the first Mughal emperor of India.[5][6] Before the
1940s, the mosque was called Masjid-i Janmasthan ("mosque of the birthplace")
acknowledging the site as the birthplace of the Hindu deity, Lord Rama.[7] The Babri Mosque
was one of the largest mosques in Uttar Pradesh, a state in India with some 31 million
Muslims.[8] Although there were several older mosques in the surrounding district, including
the Hazrat Bal Mosque constructed by the Shariqi kings, the Babri Mosque became the
largest, due to the importance of the disputed site. Despite its size and fame, the mosque was
little used by the Muslim community of the district and numerous petitions by Hindus to the
courts resulted in Hindu worshippers' of Rama gaining access to the site. The political,
historical and socio-religious debate over the history and location of the Babri Mosque and
whether a previous temple was demolished or modified to create it, is known as the Ayodhya
Debate.

Contents
[hide]
• 1 Architecture of the mosque
○ 1.1 Babri Masjid acoustic and cooling system
○ 1.2 Legend of the Babri Mosque’s miraculous well
• 2 History
○ 2.1 Hindu account
○ 2.2 Jain account
○ 2.3 Muslim account
○ 2.4 British account
○ 2.5 Conflicts over the site
• 3 Archaeological Survey of India report
○ 3.1 Fallout
• 4 Demolition
○ 4.1 Liberhan Commission findings
• 5 In popular culture
• 6 See also
• 7 References
• 8 Further reading
• 9 External links

Architecture of the mosque

The rulers of the Sultanate of Delhi and its successor, the Mugal Empire, were great patrons
of art and architecture and constructed many fine tombs, mosques and madrasas. These have
a distinctive style which bears influences of 'later Tughlaq' architecture. Mosques all over
India were built in different styles; the most elegant styles developed in areas where
indigenous art traditions were strong and local artisans were highly skilled. Thus regional or
provincial styles of mosques grew out of local temple or domestic styles, which were
conditioned in their turn by climate, terrain, materials, hence the enormous difference
between the mosques of Bengal, Kashmir and Gujarat. The Babri Mosque followed the
architectural school of Jaunpur.
Babri was an important mosque of a distinct style, preserved mainly in architecture,
developed after the Delhi Sultanate was established (1192). The square CharMinar of
Hyderabad (1591) with large arches, arcades, and minarets is typical. This art made extensive
use of stone and reflected Indian adaptation to Muslim rule, until Mughals art replaced it in
the 17th century, as typified by structures like the Taj Mahal.
The traditional hypostyle plan with an enclosed courtyard, imported from Western Asia was
generally associated with the introduction of Islam in new areas, but was abandoned in favour
of schemes more suited to local climate and needs. The Babri Masjid was a mixture of the
local influence and the Western Asian style and examples of this type of mosque are common
in India.
The Babri Mosque was a large imposing structure with three domes, one central and two
secondary. It is surrounded by two high walls, running parallel to each other and enclosing a
large central courtyard with a deep well, which was known for its cold and sweet water. On
the high entrance of the domed structure are fixed two stone tablets which bear two
inscriptions in Persian declaring that this structure was built by one Mir Baqi on the orders of
Babur. The walls of the Babri Mosque are made of coarse-grained whitish sandstone blocks,
rectangular in shape, while the domes are made of thin and small burnt bricks. Both these
structural ingredients are plastered with thick chunam paste mixed with coarse sand.
The Central Courtyard was surrounded by lavishly curved columns superimposed to increase
the height of the ceilings. The plan and the architecture followed the Begumpur Friday
mosque of Jahanpanah rather than the Moghul style where Hindu masons used their own
trabeated structural and decorative traditions. The excellence of their craftsmanship is
noticeable in their vegetal scrolls and lotus patterns. These motifs are also present in the
Firuyyz Shah Mosque in Firuzabad (c.1354) now in a ruined state, Qila Kuhna Mosque
(c.1540, The Darasbari Mosque in the Southern suburb of the walled city of Gaur, and the
Jamali Kamili Mosque built by Sher Shah Suri this was the forerunner of the Indo Islamic
style adopted by Akbar.
Babri Masjid acoustic and cooling system
"A whisper from the Babri Masjid Mihrab could be heard clearly at the other end, 200 feet
[60 m] away and through the length and breadth of the central court" according to Graham
Pickford, architect to Lord William Bentinck (1828–1833). The mosque's acoustics were
mentioned by him in his book 'Historic Structures of Oudhe' where he says “for a 16th
century building the deployment and projection of voice from the pulpit is considerably
advanced, the unique deployment of sound in this structure will astonish the visitor”.
Modern architects have attributed this intriguing acoustic feature to a large recess in the wall
of the Mihrab and several recesses in the surrounding walls which functioned as resonators;
this design helped everyone to hear the speaker at the Mihrab. The sandstone used in building
the Babri Mosque also had resonant qualities which contributed to the unique acoustics.
The Babri mosque’s Tughluquid style integrated other indigenous design components and
techniques, such as air cooling systems disguised as Islamic architectural elements like
arches, vaults and domes. In the Babri Masjid a passive environmental control system
comprised the high ceiling, domes, and six large grille windows. The system helped keep the
interior cool by allowing natural ventilation as well as daylight.
Legend of the Babri Mosque’s miraculous well
The reported medicinal properties of the deep well in the central courtyard have been featured
in various news reports such as the BBC report of December 1989 and in various newspapers.
The earliest mention of the Babri water well was in a two line reference to the Mosque in the
Gazette of Faizabad District 1918 which says “There are no significant historical buildings
here, except for various Buddhist shrines, the Babri Mosque is an ancient structure with a
well which both the Hindus and Mussalmans claim has Miraculous properties.”
Ayodhya is a pilgrimage site for Hindus and the annual Ram festival is regularly attended by
over 500,000 people of both the Hindu and Muslim faiths, and many devotees came to drink
from the water well in the Babri Courtyard. It was believed drinking water from this well
could cure a range of illnesses. Hindu pilgrims also believed that the Babri water well was the
original well in the Ram Temple under the mosque. Ayodhya Muslims believed that the well
was a gift from God. Local women regularly brought their new born babies to drink from the
reputedly curative water.
The 125 foot (40 m) deep well was situated in the south-eastern section of the large
rectangular courtyard of the Babri Mosque. There was a small Hindu shrine built in 1890
joining the well with a statue of Lord Rama. It was an artesian well and drew water from a
considerable distance below the water table. Eleven feet (3 m) in radius, the first 30 feet (10
m) from ground level were bricked. It drew water from a reservoir trapped in a bed of shale
sand and gravel, which would explain the unusually cool temperature of the water. The water
contained almost no sodium, giving it a reputation of tasting ‘sweet.’ Accessing the well
involved climbing onto a three foot (1 m) platform, where the well was covered with planks
of thick wood with an unhinged trapdoor. Water was drawn by means of a bucket and long
lengths of rope and due to its claimed ‘spiritual properties’ was used only for drinking.
Hindus and Muslims in Ayodhya had a profound belief in the miraculous properties of its
cold and pure underground water, which was reinforced by abundant local folklore.
History
Hindu account
When the Muslim emperor Babur came down from Ferghana in 1527, he defeated the Hindu
King of Chittodgad, Rana Sangrama Singh at Sikri, using cannon and artillery. After this
victory, Babur took over the region, leaving his general, Mir Baqi, in charge as viceroy.
Mir Baqi allegedly destroyed the temple at Ayodhya, built by the Hindus to commemorate
Rama's birthplace, and built the Babri Masjid, naming it after Emperor Babur.[9] Although
there is no reference to the new mosque in Babur's diary, the Baburnama, the pages of the
relevant period are missing in the diary. The contemporary Tarikh-i-Babari records that
Babur's troops "demolished many Hindu temples at Chanderi"[10]
Palaeographic evidence of an older Hindu temple on the site emerged from an inscription on
a thick stone slab recovered from the debris of the demolished structure in 1992. Over 260
other artifacts were recovered on the day of demolition, and many point to being part of the
ancient temple. The inscription on the slab has 20 lines, 30 shlokas (verses), and is composed
in Sanskrit written in the Nagari script. The ‘Nagari Lipi’ script was prevalent in the eleventh
and twelfth century. The crucial part of the message as deciphered by a team comprising
epigraphists, Sanskrit scholars, historians and archaeologists including Prof. A.M. Shastri,
Dr. K.V. Ramesh, Dr. T.P. Verma, Prof. B.R. Grover, Dr. A.K. Sinha, Dr. Sudha Malaiya,
Dr. D.P. Dubey and Dr. G.C. Tripathi.
The first twenty verses are the praises of the king Govind Chandra Gharhwal (AD 1114 to
1154) and his dynasty. The twenty-first verse says the following; "For the salvation of his
soul the King, after paying his obeisance at the little feet of Vamana Avatar (the incarnation
of Vishnu as a midget Brahmana) went about constructing a wondrous temple for Vishnu
Hari (Shri Rama) with marvelous pillars and structure of stone reaching the skies and
culminating in a superb top with a massive sphere of gold and projecting shafts in the sky - a
temple so grand that no other King in the History of the nation had ever built before."
It further states that this temple (ati-adbhutam) was built in the temple-city of Ayodhya.
In another reference, the Faizabad District Judge on a plaint filed by Mahant Raghubar Das
gave a judgment on 18 March 1886. Though the plaint was dismissed, the judgment brought
out two relevant points;
"I found that Masjid built by Emperor Babur stands on the border of the town of Ayodhya….
It is most unfortunate that Masjid should have been built on land specially held sacred by the
Hindus, but as that event occurred 358 years ago it is too late now to remedy the grievance.
All that can be done is to maintain the parties in status quo. In such a case as the present one
any innovation would cause more harm and derangement of order than benefit."
Jain account
According to Jain Samata Vahini, a social organization of the Jains, "the only structure that
could be found during excavation would be a sixth century Jain temple".
Sohan Mehta, the General Secretary of Jain Samata Vahini, claims that the demolished
disputed structure was actually built on the remnants of an ancient Jain temple, and that the
excavation by ASI, ordered by Allahabad High Court to settle the Babri Masjid-
Ramjanmabhoomi dispute, would prove it.
Mehta quotied writings of 18th century Jain monks stating Ayodhya was the place where five
Jain teerthankars, Rishabhdeo, Ajeeth Nath, Abhinandanji, Sumati Nath and Anant Nath,
stayed. The ancient city was among the five biggest centres of Jainism and Buddhism prior to
1527.[11]
Muslim account
Muslims generally dispute the legitimacy of Hindu claims to the site and their significance.
They believe the archeological reports relied on by the Hindu nationalist groups Rashtriya
Swayamsevak Sangh (RSS), Vishwa Hindu Parishad (VHP) and Hindu Munnani to lay claim
to the Babri Masjid site are politically motivated and inherently biased against Islam.
British account
“After Babar had gained a footing in Hindustan by his victory at Panipat in 1526 and had
advanced to Agra, the defeated Afghan house of Lodhi still occupied the Central Doab,
Oudh, and the eastern districts of the present United Provinces. In 1527, Babar, on his return
from Central India, defeated his opponents in Southern Oudh near Kanauj, and passed on
through the Province as far as Ajodhya where he built a mosque in 1528, on the site
renowned as the birthplace of Rama. The Afghans remained in opposition after the death of
Babar in 1530, but were defeated near Lucknow in the following year.” Imperial Gazetteer of
India 1908 Vol XIX pp 279-280
Conflicts over the site
The first recorded incident of violence over the issue between Hindus and Muslims in modern
times took place in 1853 during the reign of Nawab Wajid Ali Shah of Awadh. A Hindu sect
called the Nirmohis claimed the structure, contending that the mosque stood on the spot
where a temple had been destroyed during Babar’s time. Violence erupted from time to time
over the issue in the next two years and the civil administration had to step in, refusing
permission to build a temple or to use it as a place of worship.
According to the District Gazetteer Faizabad 1905, "up to this time (1855), both the Hindus
and Muslims used to worship in the same building. But since the Mutiny (1857), an outer
enclosure has been put up in front of the Masjid and the Hindus forbidden access to the inner
yard, make the offerings on a platform (chabootra), which they have raised in the outer one."
Efforts in 1883 to construct a temple on this chabootra were halted by the Deputy
Commissioner who prohibited it on January 19, 1885. Raghubir Das, a mahant, filed a suit
before the Faizabad Sub-Judge. Pandit Harikishan was seeking permission to construct a
temple on this chabootra measuring 17 ft. x 21 ft., but the suit was dismissed. An appeal was
filed before the Faizabad District Judge, Colonel J.E.A. Chambiar who, after an inspection of
spot on March 17, 1886, dismissed the appeal. A Second Appeal was filed on May 25, 1886,
before the Judicial Commissioner of Awadh, W. Young, who also dismissed the appeal. With
this, the first round of legal battles fought by the Hindus came to an end.
During the "communal riots" of 1934, walls around the Masjid and one of the domes of the
Masjid were damaged. These were reconstructed by the British Government.
The mosque and its appurtenant land, a graveyard know as Ganj-e-Shaheedan Qabristan,
were registered as Waqf No. 26 Faizabad with the UP Sunni Central Board of Waqfs
(Muslim holy places) under the Act of 1936. The background of harassment of Muslims
during the period has been recorded in two reports by the waqf inspector Mohammad
Ibrahim, dated December 10 and 23, 1949, respectively to the secretary of the Waqf Board.
The first report states “any Muslim going towards the Masjid is accosted and called names,
etc…. People there told me that there is a danger to the Masjid from the Hindus… When the
namazis (worshippers) leave, from the surrounding houses shoes and stones are hurled
towards the namazis. Muslims, out of fear, do not utter a word. Lohia also visited Ayodhya
after Raghodas and gave a lecture…. Don’t harm the graves… The Bairagis said Masjid is
Janmabhoomi and so give it to us… I spent the night in Ayodhya and the Bairagis are
forcibly taking possession of the Masjid…..”
At midnight on December 22, 1949, when the police guards were asleep, statues of Rama and
Sita were quietly brought into the mosque and erected. This was reported by the constable,
Mata Prasad, the next morning and recorded at the Ayodhya police station. The FIR lodged
by Sub Inspector Ram Dube, Police Station Ayodhya, on December 23, 1949 states: "A
group of 50-60 persons had entered Babri Mosque after breaking the compound gate lock of
the mosque or through jumping across the walls... and established therein an idol of Shri
Bhagwan and painted Sita Ram, on the outer and inner walls with geru (red loam)...
Afterward, a crowd of 5-6 thousand persons gathered around and while chanting bhajans and
raising religious slogans tried to enter the mosque but were deferred.” The following morning
a large Hindu crowd attempted to enter the mosque to make offerings to the deities. The
District Magistrate K.K. Nair has recorded that "The crowd made a most determined attempt
to force entry. The lock was broken and policemen were rushed off their feet. All of us,
officers and men, somehow pushed the crowd back and held the gate. The sadhus recklessly
hurled themselves against men and arms and it was with great difficulty that we managed to
hold the gate. The gate was secured and locked with a powerful lock brought from outside
and police force was strengthened (5:00 pm)."
On hearing this news Prime Minister Jawaharlal Nehru directed UP Chief Minister Govind
Ballabh Pant, to see that the deities were removed. Under Pant's orders, Chief Secretary
Bhagwan Sahay and Inspector-General of Police V.N. Lahiri sent immediate instructions to
Faizabad to remove the deities. However, K.K. Nair feared that the Hindus would retaliate
and pleaded inability to carry out the orders.
In 1984, the VHP launched a massive movement for the opening of the locks of the mosque,
and in 1985 the Rajiv Gandhi government ordered the locks on the Ram Janmabhoomi-Babri
Masjid in Ayodhya to be removed. Prior to that date the only Hindu ceremonmy permitted
was a Hindu priest performing a yearly puja for the icons there. After the ruling, all Hindus
were given access to what they consider the birthplace of Rama, and the mosque gained some
function as a Hindu temple.[12]
Communal tension in the region worsened when the Vishwa Hindu Parishad received
permission to perform a shilanyas (stone-laying ceremony) at the disputed site before the
national election in November 1989. A senior BJP leader, LK Advani, started a Rath yatra,
embarking on a 10,000 km journey starting from the south and heading towards Ayodhya.
Archaeological Survey of India report
Main article: Archaeology of Ayodhya
Archaeological excavations by the Archaeological Survey of India (ASI) in 1970, 1992 and
2003 in and around the disputed site have indicated a large Hindu complex existed on the
site.
In 2003, by the order of an Indian Court, The Archaeological Survey of India was asked to
conduct a more indepth study and an excavation to ascertain the type of structure that was
beneath the rubble.[13] The summary of the ASI report [14] indicated definite proof of a temple
under the mosque. In the words of ASI researchers, they discovered "distinctive features
associated with... temples of north India". The excavations yielded:

Fallout
Muslims strongly criticized the report, claiming that it failed to mention any evidence of a
temple in its interim reports and only revealed it in the final report which was submitted
during a time of national tension, making the report highly suspect.[16]. This view was shared
by many Muslim religious groups including the Sunni Waqf Board and the All India Muslim
Personal Law Board.
Examining the ASI's conclusion of a mandir (Hindu temple) under the structure, the VHP and
the RSS stepped up demands for Muslims to restore the three holiest North Indian mandirs to
Hindus.[15]
Demolition
Main article: Demolition of Babri Masjid
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 Masjid. It has been the longest
running commission in India's history with 48 extensions granted by various governments.
The commission submitted its report to Prime Minister Manmohan Singh on 30 June 2009,
more than 16 years after the incident.[17]
Contents of the report were leaked to the news media in November 2009. The report blamed
the high-ranking members of the Indian government and Hindu nationalists for the
destruction of the mosque. Its contents caused uproar in the Indian parliament.
The Liberhan report has pieced together a sequence of events as they happened on December
6, 1992, the day the Babri Masjid was demolished by Kar Sevaks.
On that Sunday morning, LK Advani and others met at Vinay Katiyar's residence. They then
proceeded to the disputed structure, the report says. Advani, Murli Manohar Joshi and
Katiyar reached the puja platform where symbolic Kar Seva was to be performed, and
Advani and Joshi checked arrangements for the next 20 minutes. The two senior leaders then
moved 200 metre away to the Ram Katha Kunj. This was a building facing the disputed
structure where a dais had been erected for senior leaders.
At noon, a teenage Kar Sevak was "vaulted" on to the dome and that signaled the breaking of
the outer cordon. The report notes that at this time Advani, Joshi and Vijay Raje Scindia
made "feeble requests to the Kar Sevaks to come down... either in earnest or for the media's
benefit". No appeal was made to the Kar Sevaks not to enter the sanctum sanctorum or not to
demolish the structure. The report notes: "This selected act of the leaders itself speaks of the
hidden intentions of one and all being to accomplish demolition of the disputed structure."
The report holds that the "icons of the movement present at the Ram Katha Kunj... could just
as easily have... prevented the demolition." [18]
Liberhan Commission findings
Main article: Liberhan Commission Findings
Kalyan Singh, who was the Chief Minister of Uttar Pradesh during the mosque’s demolition,
has come in for harsh criticism in the report. He is accused of posting bureaucrats and police
officers who would stay silent during the mosque’s demolition in Ayodhya.
Former Prime Minister of India Sri Atal Bihari Vajpayee, Former Deputy Prime Minister and
Former Chairman of the opposition Mr. Lalkrishna Advani and Former Education Minister in
NDA Government Mr. Murli Manohar Joshi have also been found culpable in the demolition
in the Liberhan Commissions' Report. Anju Gupta, an Indian police officer appeared as a
prosecution witness. She was in charge of Advani's security on the day of the demolition and
she revealed that Advani and Murali Manohar Joshi made inflammatory speeches.[19]
In popular culture
In fiction, Lajja, a controversial 1993 novel in Bengali by
Bangladeshi writer Taslima Nasrin, has a story based in the
days after the demolition. After its release, the author Ayodhya debate
received death threats in her home country and has been Demolition of Babri Masjid
living in exile ever since. Babri Masjid
Ram Janmabhoomi
The events that transpired in aftermath of the demolition
Archaeology
and the riots are an important part of the plot of the films 2005 Ram Janmabhoomi attack
Bombay (1995), Daivanamathil (2005), both the films won Liberhan Commission
the Nargis Dutt Award for Best Feature Film on National People and organizations
Integration at the respective National Film Awards; Rashtriya Swayamsevak Sangh
Naseem (1995), Striker (2010), and also mentioned in L. K. Advani
Slumdog Millionaire (2008). Atal Bihari Vajpayee
Murli Manohar Joshi
See also Kalyan Singh
AIBMAC
Babur
• Ram Janmabhoomi
Bharatiya Janata Party
• Conversion of non-Muslim places of worship into Koenraad Elst
mosques
• All India Babri Masjid Action Committee
• Indian secularism
• In fiction: Bombay
• Bombay Riots
References
1. ^ Babri mosque demolition case hearing today. Yahoo News - September 18, 2007
2. ^ Tearing down the Babri Masjid - Eye Witness BBC's Mark Tully BBC - Thursday, 5
December 2002, 19:05 GMT
3. ^ Babri Masjid demolition was planned 10 months in advance - PTI
4. ^ The Ayodhya dispute. BBC News. November 15, 2004.
 5. ^ Flint, Colin (2005). The geography of war and peace. Oxford University Press.
ISBN 9780195162080. http://books.google.com/books?id=7Ms5N7NhGXIC&pg=PA165.
6. ^ Vitelli, Karen (2006). Archaeological ethics (2 ed.). Rowman Altamira.
ISBN 9780759109636. http://books.google.com/books?id=LTW1Rf-NfJsC&pg=PA104.
7. ^ Sayyid Shahabuddin Abdur Rahman, Babri Masjid, 3rd print, Azamgarh: Darul Musannifin
Shibli Academy, 1987, pp. 29-30.
8. ^ Indian Census
9. ^ "Babri Mosjid -- Britannica Online Encyclopedia". Encyclopædia. Encyclopædia
Britannica. http://www.britannica.com/EBchecked/topic/47510/Babri-Mosjid. Retrieved
2008-07-02.
10.^ Sharma, Religious policy of the Mughal Emperors, page 9
11.^ http://www.expressindia.com/news/fullstory.php?newsid=19686
12.^ http://www.outlookindia.com/article.aspx?224878
13.^ Ratnagar, Shereen (2004) "CA Forum on Anthropology in Public: Archaeology at the Heart
of a Political Confrontation: The Case of Ayodhya" Current Anthropology 45(2): pp. 239-
259, p. 239
14.^ Prasannan, R. (7 September 2003) "Ayodhya: Layers of truth" The Week (India), from Web
Archive
15.^ a b Suryamurthy, R. (August 2003) "ASI findings may not resolve title dispute" The Tribune
- August 26, 2003
16.^ Muralidharan, Sukumar (September 2003) "Ayodhya: Not the last word yet" The Hindu
20(19):
17.^ Press Trust of India (June 30, 2009). Babri Masjid case: Liberhan Commission submits
report to PM. Business Standard.
18.^ http://www.ndtv.com/news/india/report_sequence_of_events_on_december_6.php
19.^ In the dock, again, Frontline

Further reading
• Ram Sharan Sharma. Communal History and Rama's Ayodhya, People's Publishing
House (PPH), 2nd Revised Edition, September, 1999, Delhi. Translated into Bengali,
Hindi, Kannada, Tamil, Telugu and Urdu. Two versions in Bengali.
• Puniyani, Ram. Communal Politics: Myths Versus Facts. Sage Publications Inc, 2003
• Bacchetta, Paola. "Sacred Space in Conflict in India: The Babri Masjid Affair."
Growth & Change. Spring2000, Vol. 31, Issue 2.
• Baburnama: Memoirs of Babur, Prince and Emperor. 1996. Edited, translated and
annotated by Wheeler M. Thacktson. New York and London: Oxford University
Press.
• Ayodhya and the Future of India. 1993. Edited by Jitendra Bajaj. Madras: Centre for
Policy Studies. ISBN 81-86041-02-8 hb ISBN 81-86041-03-6 pb
• Elst, Koenraad. 1991. Ayodhya and After: Issues Before Hindu Society. 1991. New
Delhi: Voice of India. [1]
• Emmanuel, Dominic. 'The Mumbai bomb blasts and the Ayodhya tangle', National
Catholic Reporter (Kansas City, August 27, 2003).
• Sita Ram Goel: Hindu Temples - What Happened to Them, Voice of India, Delhi
1991. [2] [3]
 • Harsh Narain. 1993. The Ayodhya Temple Mosque Dispute: Focus on Muslim
Sources. Delhi: Penman Publishers.
• Hassner, Ron E., War on Sacred Grounds. 2009. Ithaca: Cornell University Press. [4]
• Romey, Kristin M., "Flashpoint Ayodhya." Archaeology Jul/Aug2004, Vol. 57, Issue
4.
• Romila Thapar. 'A Historical Perspective on the Story of Rama' in Thapar (2000).
• Ayodhya ka Itihas evam Puratattva — Rigveda kal se ab tak (‘History and
Archaeology of Ayodhya — From the Time of the Rigveda to the Present’) by Thakur
Prasad Varma and Swarajya Prakash Gupta. Bharatiya Itihasa evam Samskrit
Parishad and DK Printworld. New Delhi.
• Ayodhya 6 December 1992 (ISBN 0-670-05858-0) by P. V. Narasimha Rao
External links
• Report of Liberhan Enquiry Commission on Demolition of Babri Masjid
• Advani charged with Ayodhya riots - BBC News
• Mumbai riots of 1992-93: Letting sleeping dogs lie
• Holy work destroys peace in India - Time Magazine
• The wrath of Rama - Time Magazine
• 'Timeline: Ayodhya crisis', BBC News (October 17, 2003). Retrieved June 21, 2005
• 'Q&A: The Ayodhya dispute', BBC News (November 15, 2004). Retrieved June 21,
2005
• The Demolition Video,From Youtube
Research Papers
• Ayodhya and Politics of Indian Secularism
• Political Implications of Babri Masjid Demolition
[hide]
v•d•e
Mosques in India

Adina Mosque • Aasfi Masjid • Atala Masjid, Jaunpur • Babri

Mosque • Charminar, Hyderabad • Chempittapally • Cheraman
Juma Masjid • Old Jumma Masjid of Kilakarai • Goripalayam
Mosque • Haji Ali Dargah • Hazratbal Shrine • Jama Masjid,
Agra • Jama Masjid, Bijapur • Jama Masjid, Delhi • Jama
Masjid, Fatehpur Sikri • Jama Masjid, Jaunpur • Jama Masjid,
Mumbai • Jamia Masjid, Srinagar • Judi Mosque • Juma
Masjid, Pullancheri • Lal Masjid, Delhi • Malik Dinar Mosque
• Mampuram Mosque • Makkah Masjid, Hyderabad • Mishkal
Mosque • Moti Masjid (Delhi) • Mubarak Mosque (Qadian) •
Nakhoda Masjid • Odathil Palli • Palayam Juma Masjid •
Panbari Mosque • Sidi Bashir Mosque • Sidi Saiyyed Mosque •
Sir Syed Masjid • Taj-ul-Masajid • Thazhathangady Juma
Masjid • Thousand Lights Mosque • Tipu Sultan Mosque

Category – Mosques by country

Retrieved from "http://en.wikipedia.org/wiki/Babri_Mosque"
Categories: Mosques in India | Ayodhya | Destroyed landmarks | Former mosques | Islamic
rule in India | Hindu history | Mughal architecture | Tourism in Uttar Pradesh
Hidden categories: Wikipedia pages semi-protected against vandalism | NPOV disputes from
December 2009 | All NPOV disputes | Articles needing additional references from May 2009
| All articles needing additional references | Articles containing Hindi language text | Articles
containing Urdu language text
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