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The recent violence in Sambhal, Uttar Pradesh, India, tragically highlights the deeply rooted religious tensions simmering beneath the surface of Indian society. The focal point of this conflict is the 16th-century Jama Masjid, a Mughal-era mosque, which has become the epicenter of a contentious legal and ideological battle. The events unfolded after a court-ordered survey of the mosque, initiated based on a petition claiming the mosque was built on the ruins of a Hindu temple dedicated to Lord Kalki. This petition, filed by advocate Vishnu Shanker Jain, who has been involved in other high-profile religious disputes, reignited long-standing historical grievances and communal anxieties.
The historical context of the Jama Masjid is crucial to understanding the current conflict. Built during the reign of Babur, the first Mughal emperor, between 1526 and 1530, it stands as one of three significant mosques constructed during his rule, alongside the mosque in Panipat and the now-demolished Babri Masjid in Ayodhya. The mosque's construction, overseen by Hindu Beg Qucin, a trusted lieutenant of Babur, reflects the complex intertwining of religious and cultural influences during that period. While its Mughal origins are confirmed by Persian inscriptions, claims persist that parts of pre-existing Hindu structures were incorporated into its design. This historical ambiguity provides fertile ground for competing narratives and fuels the ongoing dispute.
The city of Sambhal itself holds layers of religious significance, further complicating the situation. It is considered by Hindus to be the birthplace of Kalki, the tenth and final avatar of Vishnu. This claim, combined with Prime Minister Narendra Modi's recent emphasis on the 'Ram Rashtra' concept and the Kalki Dham project, lends a potent political dimension to the dispute. The overlapping spiritual history of the region, where different faiths have left their mark over centuries, has tragically been manipulated to incite religious division and violence.
The legal dispute centers on the petition claiming that the Jama Masjid was constructed after the destruction of a temple dedicated to Lord Kalki during Babur's invasion. The petitioners cite historical texts like the 'Baburnamah' and 'Ain-e-Akbari' to support their assertions. They argue that Babur's forces partially destroyed a temple built by Vishwakarma, a mythological Hindu figure, and converted it into a mosque. This narrative frames the mosque's existence as a symbol of Islamic supremacy established through the destruction of a sacred Hindu site. The petitioners further criticize the Archaeological Survey of India (ASI) for its perceived inaction in protecting the site, a protected monument under the Ancient Monuments and Archaeological Sites and Remains Act, 1958.
The court-ordered survey of the mosque on November 19, 2024, proved to be a highly contentious decision. The rapid execution of the survey, overseen by Advocate Commissioner Ramesh Raghav, along with the district administration and police, sparked immediate criticism. Concerns were raised about judicial overreach and procedural irregularities. The Muslim community vehemently opposed the survey, citing the Places of Worship Act, 1991, which aims to protect the religious status quo of places of worship as it existed on August 15, 1947. This act is a cornerstone of India's legal framework aiming to prevent religious conflicts based on historical grievances.
The scheduling of a second survey on November 24 ignited widespread protests and violence. Fears of a repeat of the Babri Masjid demolition, a deeply traumatic event in Indian history, galvanized hundreds of locals to gather near the mosque to resist the survey. The demonstrations quickly escalated into violent clashes between protesters and security personnel. The resulting chaos led to four deaths, injuries to over 30 police officers, widespread property damage, and the temporary suspension of internet services and imposition of prohibitory orders. This outbreak of violence underscores the highly sensitive nature of the issue and the depth of communal tensions.
The aftermath of the violence saw a chorus of condemnation and calls for action. Advocate Vishnu Shanker Jain reiterated his demand for the ASI to investigate the mosque's origins. Samajwadi Party MP Ziaur Rehman Barq urged calm while vowing to legally challenge the survey. Former Chief Minister Mayawati criticized the government's failure to prevent the escalating communal tensions. The incident raises serious questions about the government's ability to maintain law and order in the face of rising religious polarization. The events in Sambhal serve as a stark reminder of the fragility of peace and the urgent need for dialogue and reconciliation to address deeply entrenched religious divisions.
Critics argue that the handling of the Sambhal mosque case demonstrates a worrying trend of undermining the 1991 Places of Worship Act. This Act aimed to prevent precisely the kind of religious conflict that has erupted in Sambhal. The ongoing debate highlights the urgent need for a measured approach to resolving disputes involving religious sites, emphasizing peaceful dialogue and adherence to legal frameworks designed to protect religious harmony. The deep-seated historical and political factors involved necessitate a comprehensive understanding to prevent future occurrences of similar violence. The Sambhal incident serves as a grim reminder of the potential for religious tensions to boil over into widespread conflict, demanding immediate and sustained efforts toward fostering peace and understanding.
Source: 16th Century Mosque, A City On Fire: Sambhal Violence Explained