et us now see what the Muslim writers have said : (1)Abul Fazl (1598AD) Abul Fazl, the author of Akbar Nama/Ain-i-Akbari (late 16th century) is an eminent writer of the Moghul age who has categorically associated Awadh {Ayodhya) with the residential place (banga) of Sri Ram Chandra who during the Treta age was the embodiment of both the spiritual sovereign supremacy as well as the mundane kingly office. Abul Fazl also testifies that Awadh (Ayodhya) was esteemed as one of the holiest places of antiquity. He reports that Ramanavami festival, marking the birthday of Rama continues to be celebrated in a big way. As in the Ain-i-Akbari Abul Fazl is basically concerned with the institutional and administrative system of the Moghuls (under Akbar), he does not provide any further detail about the disputed building; nor, for that matter, about any shrines or buildings in general. (2) Safiha-i Chahal Nasaih Bahadur Shahi, written by the daughter of Bahadur Shah Alamgir during the late 17th century/early 18th century. The work entitled Sahif-i-Chiha! Nasaih Bahadur Shahi (comprising forty counsels) was written by the daughter of Bahadur Shah (ibin) Alamgir (Bahadur Shah I 1701 to 1712 A.D.) A copy of this work, the transcription of which was completed on 15th Shaban A.H. 1231/11th July, 1816 A.D. was deposited with the library of Mir2a Haider Shukoh bin Mirza Sulayman Shukoh- The text of the (relevant) twenty fifth counsel (nasihat) taken from the above manuscript copy is being reproduced appropriately. Sahifa-i-Chihal Nasaih Bahadur Shahi is the oldest known account of the destruction of Ram-Janmabhoomi for construction of the Babri mosque, and its author is none other than Aurangzebs granddaughter. Mirza Jan, the author of Hadiqa-i-Shahda, 1856, Lucknow, has reproduced the above text in Persian on pp.4-7 of his book. The text runs as follows: ...The places of worship of the infidel Hindus (musharkin Hindu) situated at Mathura, Banaras and Awadh, etc., which the wicked and worthless infidels (kufar-i-nakbar), according to their own belief and faith, consider these (places) as the birth place (mualad gha} of Kanhaiya (Lord Krishna), the place (mugami) of Rasoi Sita (pertaining to Lord Rama), the monument (makan) known as the seat of Hanuman, who, (according to the Hindus) was installed by Ram Chandra over there after the conquest of Lanka-were all demolished for the strength of Islam, and at all these places mosques have been constructed. They (the rulers) should not keep these mosques free from the Friday congregational prayers (jarna wa jamait}. Rather it is obligatory that no open ceremony of idol-worship should be performed over there and the sound of the Conch Shell should not reach the ear of the Muslims.. 3) Hadiqa-i-Shahada Mirza Jan (1856), pages 4-7 The author was an eye-witness and an active participant in the jihad led by Amir All Amethawi during Wazid Ali Shahs rule in 1855 for recapture of Hanumangarhi from the Hindus. His book was ready just after the failure of the jihad and was published the following year (1856) in Lucknow. In Chapter IX of his book, entitled Wazid AH Shah Aur Unka Ahd (Wazid Ali Shah and His Regime), we find his account of construction of the Babari Mosque. Mirza Jan who claims to have gone through various old sources says in his own account as follows : The past Sultans encouraged the propagation and glorification of Islam and crushed the forces of the unbelievers (kufar], the Hindus. Similarly, Faizabad and Awadh were also purged of this mean practice (of kufr). This (Awadh) was a great worshipping centre and the capita! of (the kingdom of) Ramas father. Where there was a large temple, a big mosque was constructed and where there was a small mandaf, there a small kanati masjid was constructed. The temple of Janmasthan was the original birthplace (masqat) of Rama, adjacent to which is Sita Ki Rasoi, Sita being the name of his wife. Hence at that site, a lofty (sarbuland) mosque has been built by Babar Badshah under the guidance of Musa Ashikan... That mosque is till date popularly known as Sita Ki Rasoi... (4) Muhammad Asghars petition (1858). Muhammad Asghar, khatib and muazzan of the Babari Masjid, filed a representation dated 30.11 1858, in case no 884, muhalla Kot Ram Chandra, Ajodhya to the British Government. In this complaint against the Bairagis of Janrnasthan, he alleged that the Hindus had occupied the rnosque, constructed an earthen mound therein, hoisted a flag on a high pole, installed a deity, started puja, wrote the name of Rama all over the walls and .so on. The muazzin also observes that in the outer space of the constructed Bahari mosque (i.e. in the courtyard within the walled boundaries of the mosque), there had been Janrnasthan lying desolate where the Hindus had been worshiping for hundreds of years. This confirms the fact that even though the site of Janrnasthan had been converted by the Bahari Masjid, the Hindus had heen worshipping in the open space for hundreds of years, i.e. even during the Moghul and the Nawahi periods, and that they had maintained their claim on the entire Janmasthan area.) (5) Fasana-i Ibrat by the Urdu novelist Mirza Rajah Ali Beg Surur. Dr. Zaki Kakorawi has appended an excerpt from this book by Surur (1787-1867) in his work. The excerpt reads as follows ; During the reign of Babar Badshah, a magnificent mosque was constructed in Awadh at a place which is associated with Sita ki Rasoi. This was Babari mosque. As during this period the Hindus could not dare to offer any resistance, the mosque was constructed under the benign guidance of Saiyed Mir Ashikan. Its date of construction could he reckoned from (the words) Khair-Baqi. And in the Rom Darbar, a mosque was constructed by Fidai Khan, the subedar. After further describing the construction of another mosque at Hanurnan Garhi by Aurangzeb, the author states that later on, after the defeat of Nawab Shujauddaula at Buxar, the Bairagis occupied the Garhi; The Bairagis mitigated the mosque at Hanuman Garhi and constructed a temple (thereon) in the Babri mosque comprising the site of Sita ki Rasoi. The (Nawabi) administration could not do anything about it. It may he noted that Surur mentioned the Sahifa-i Bahadurshahi, copied in 1817, as the source from which his observations could he verified by anybody interested. (6) Tarikh-i Awadh or Muraqqa-i Khusrawi by Sheikh Mohammed Azmat Ali Kakorawi Nami (1869] Kakorawi (1811-1893) wrote this book in 1869, but it did not see the light of day for more than a century. When Dr. Zakri Kakorawi prepared a press copy, the F.A. Ahmad Memorial committee agreed to publish the book, in 1986, but without the chapter on the 1855 episode. Subsequently, Dr. Kakorawi published this chapter independendently in 1987, under the title : Amir Ali Shah aur Markoh-i Hanuman Garhi. It contains this account: Awadh was the capital of the father of Lachman and Ram. (There) under the guidance of Musa Ashikan, a magnificent Babri mosque was constructed at the site of the temple within the premises of Janmasthan, which was popularly known amongst the Hindus as Sita Ki Rasoi. The date of construction can be reckoned from Khair Baqi ... And a mosque was also constructed at the site of Ram Darbar by Fidai Khan, Subedar, which was later demolished and renovated by the Hindus.
Posted on: Fri, 02 May 2014 16:57:28 +0000
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