The Demolition of Babri-Masjid and Communalisation of Indian Politics (Paperback) | Released: 05 Nov 2015

Babri Masjid-Ramjanmabhumi issue is the most complicated and tension provoking in India, as whole of the country was in the grip of communal tension and hatred for the last three decades. It was a matter of grief that Ramjanmabhumi i.e. the birth place of Ram (according to Hindu community), which ought to be a sacred place of worship, took the shape of battle-field for both, the Hindus and the Muslims.1 The communal fire lit from here spread to the whole country. Ayodhya is now in every one's mind, not due to its affiliation with Ram the God, but due to the fact that communal forces in various political parties made it their main political agenda for obvious electoral gains. This dispute, in recent years has become the most important reason for a deep deterioration of inter-communal relationship and communalisation of Indian political process. This dispute, undoubtedly one of the most sensitive communal issues after partition and biggest controversy after the Shah Bano case. In the year 1986, the doors of the disputed shrine (Babri Masjid) were opened for the Hindus, so that they may be enabled to perform worship of deities, enshrined there, on the order of Faizabad court,2 emotions were aroused on both the sides. The Hindus felt a new courage for they had won a long fight, fought to regain their lost heritage, while the Muslims considered it, their defeat, as they were forced to lose control over a place of worship, they claimed to belonged to them. During the year 1992, the dispute took the form of a national crisis, when the Masjid was demolished with an intention to build a temple at that very site. Still it did not conclude the controversy, whether the mosque was constructed first or the temple was already present there. There are also conflicting records put fourth, by different groups about the question of Mandir or Masjid. The situation became more curious and multi dimensional because of the involvement of different actors like, state, political parties, religious leaders, media and intelligentsia. The identification of present Ayodhya (Uttar Pradesh) with Ramjanmabhumi is based upon the faith of the Hindu community and has no solid evidence. There is no conclusive proof that the mosque build at the time of Babar, was on a temple site or that a temple had been destroyed to build it.3 Outwardly, it was a dispute fought for mere ownership of a piece of land, but in a deeper sense, it was related with the right to freedom of religion, guaranteed in Article-25 of the constitution. Compared to Shah Bano case, and the discussion on Uniform or separate Civil Codes, this controversy is not a clear cut matter of legislation on the minority rights, rather, it deals with the legal practices of supposedly secular state India and the need to practically secure the minority rights.4 Because the Ramjanmabhumi movement lays emphasis on myths and beliefs, rather than facts and democratic decisions, the issue also includes confrontation between religious and secular ideals within politics.