A Historical perspective of the Gyanvapi Mosque

Gyanvapi Masjid, or Gyanvapi Mosque, is in the ancient city of Varanasi, where the beautiful Ganges River flows and spirituality pervades every nook. This Mosque is very important to devotees and historians since it depicts the meeting of civilisations and faiths. Gyanvapi Masjid has a rich history that is entangled with disputes and the continuing dispute with the neighbouring Kashi Vishwanath Temple.

Gyanvapi Masjid dates back to the 17th century, during the reign of Mughal Emperor Aurangzeb. It was constructed on the location of the old Kashi Vishwanath Temple, a respected Hindu place of devotion. The Mosque's building was meant to symbolise Islam's supremacy in the region. Surprisingly, the region where the Mosque was built is said to be the location of Lord Shiva's lingam, a sign of heavenly energy.

Gyanvapi Masjid is a one-of-a-kind combination of Mughal and Hindu architectural traditions. The Mosque has ornate carvings, minarets, and a large courtyard. Visitors are greeted with exquisite calligraphy, arches, and domes inside the main prayer area. The mix of red sandstone and marble, which contributes to the Mosque's majesty and showcases the aesthetic skills of its architects, demonstrates superb craftsmanship.

The name "Gyanvapi" is Sanskrit for "well of knowledge," giving the Mosque a distinct character in an India that takes pride in its secular culture. Despite its long history, the Mosque in Varanasi, Uttar Pradesh, has lately received notice owing to a disagreement regarding its religious validity.

Scholars disagree on the history of the Gyanvapi site. According to some reports, a Vishweshwara Temple dedicated to Lord Shiva was on the same location before the Temple was demolishedThe ancient Temple is claimed to have been demolished by Qutb al-Din Aibak in the 13th century and rebuilt by the Razia Mosque. Various stories, however, credit the demolition to various monarchs.

The destruction of the Temple by Aurangzeb in 1669 made room for the construction of the Gyanvapi Masjid. Despite the collapse, some oral sources say that Brahmin priests were allowed to live within the Mosque structure, retaining certain Hindu pilgrimage rights. The historical facts surrounding the Temple's demolition and subsequent building of the modern Vishwanath Temple close to the Mosque remain contentious.

The ancient Temple is claimed to have been demolished by Qutb al-Din Aibak in the 13th century and rebuilt by the Razia Mosque. Various stories, however, credit the demolition to various monarchs.

The destruction of the Temple by Aurangzeb in 1669 made room for the construction of the Gyanvapi Masjid. Despite the collapse, some oral sources say that Brahmin priests were allowed to live within the Mosque structure, retaining certain Hindu pilgrimage rights. The historical facts surrounding the Temple's demolition and subsequent building of the modern Vishwanath Temple close to the Mosque remain contentious.

The ongoing argument over its religious classification illustrates India's complicated history and efforts to preserve its unique legacy for future generations.

The Point of Controversy:
The case relates long back to the year of 1991, when a bunch of Petitions were filed in Varanasi District Court. The Petitioners were Hindu priest who demanded to worship inside the premises of Gyanvapi Mosque/ Masjid area.

The Petitioners as well as the priest claimed that Gyanvapi Mosque was built by the orders of Mughal ruler, namely Aurangzeb who demolished the Temple part of Kashi Vishwanath Mandir back in the 17th century.

It came into the news because a Varanasi-based lawyer filed a petition in lower court contending the same as claimed by priest and petitioners in 1991, reviving all the bunch of petitions from 1991 itself.

• Historical Claims:
  One of the primary sources of contention is the historical claim made by some Hindu groups that the Gyanvapi Mosque was constructed on the ruins of the original Kashi Vishwanath Temple. These groups argue that the Mosque's existence is a symbol of past religious intolerance and the destruction of Hindu places of worship during the Mughal period.
   
• Legal Battles:
  The legal battle surrounding the Gyanvapi Mosque centers on the demand for its demolition and the restoration of the original Kashi Vishwanath Temple. Various lawsuits have been filed by Hindu groups seeking ownership and control over the disputed site. The Allahabad High Court has been overseeing the case, and the matter has reached the Supreme Court of India.
   
• Social and Political Ramifications:
  The controversy over the Gyanvapi Mosque has led to significant social and political tensions. The issue has been exploited by various political parties and groups to gain religious and electoral advantages. The controversy has also affected the communal harmony of the region, leading to concerns about possible outbreaks of violence.
   
• Preservation of Heritage:
  Advocates for the preservation of historical heritage argue against the demolition of the Gyanvapi Mosque, emphasizing the need to maintain diverse historical structures and religious symbols. They believe that the Mosque is an integral part of the region's history and cultural fabric and should be conserved for future generations.

Religion and Gyanvapi controversy
Muslim's View-Point - In 1993, most of the Muslims found to be denying that Aurangzeb plunged and destroy the Temple due to his opposing religious views.

Some theories are mentioned herein below:

• The original building was so archaic and old that it destroyed itself.
• The original building was already a Temple but it was demolished by a Hindu merchant known as Jnan Chand.
• The original building was a Temple but demolished due to ongoing communal riot at that time, which was triggered by none other than Hindus.
• The original building was a Temple but it was destroyed by Aurangzeb because it was a political rebellion.
• It is also claimed that there was no Temple but as Akbar was a politically liberal thinker so he rebuilt Gyanvapi Mosque and beside it he also built Kashi Vishwanath Temple. He made it because of his highly religious tolerance towards every religion.

Hindu's View-Point - Hindu's on the other hand have a different thinking altogether about the Gyanvapi structure, they believed that once it was Temple that was built on the site but when Aurangzeb reached Varanasi and when he annexed/ captured the area, hindu's viewpoint is that he demolished every Temple and destroy them and built Mosque(masjid) over that place, the demands of hindus are that, survey of A.S.I (Archaeological Survey of India)[1] Survey must be done on the site so that it can be ascertained whether the land belongs to Temple or the land belong to a Mosque(masjid).

Amidst this tension the site is still in tension between these two religious group to this day. Therefore, several cases were filed from 1991 till this date which shows that communal tension might increase over this Temple and Mosque controversy. Talking about the case history, V.H.P (Vishwa Hindu Parishad)[2] started campaign in 1984 to reclaim Mosques which were constructed over Temple by demolishing it. The Gyanvapi Mosque was included amongst them. In 1991 the suit to reclaim the Mosque property was filed by Hindu priest and Hindu worshippers after which it sparked a controversy among these two religious groups.

The hearings started in civil court in June 1997. It was then barred by Places of Worship Act, 1991[3]. Places of Worship Act, 1991[4] is also in the news highlight these days because it also played a major role in this case. The case afterwards take slow movement until after 22 years it came back into the news headlines in 2018 when the petitioners cited a Supreme Court judgment which had held judicial stays to have a lifetime of six months unless explicitly extended, afterwards petitioners requested an A.S.I (Archaeological Survey of India)[5] Survey to discover the evidence in their favour.

A.I.M.P.L.B (All India Muslim Personal Law Board)[6] spoken against the recommencement of trial in the High Court, they granted stay and a question of law afterwards raised that, whether holding such trial would be barred by Places of Worship Act, 1991[7]. Even after this in April 2021 the request for survey was granted and five member team of Archaeologists sent to determine whether any Temple existed at the particular site or not before the Mosque(masjid) was built.

In May 2022 civil court while adjudicating, a fresh plea by 5 hindu women to worship Gauri Shringar Mata, allowed the video-survey of the site. The survey was conducted but Muslims created a ruckus in the whole scenario. A.I.M.P.L.B[8] claimed that the Shivling like structure inside the Mosque is a stone fountain, and asked the Supreme Court for indefinite stay on this matter as it violates Places of Worship Act, 1991[9] and vacating all restriction hereby imposed on the Mosque.

Conclusion:
the Gyanvapi Mosque in Varanasi, India, has a rich and complex history that is entangled with religious disputes and controversies. The mosque, constructed in the 17th century during the reign of Mughal Emperor Aurangzeb, is said to have been built on the site of the original Kashi Vishwanath Temple. This historical claim has been a point of contention between Hindu and Muslim groups.

The legal battles surrounding the Gyanvapi Mosque have led to significant social and political tensions. Hindu groups have demanded the demolition of the mosque and the restoration of the original temple, while advocates for the preservation of historical heritage argue against its demolition. The case has been in the courts for decades, with the Allahabad High Court and the Supreme Court of India involved in the proceedings.

The controversy surrounding the Gyanvapi Mosque has been exploited by various political parties and groups to gain religious and electoral advantages. This has raised concerns about communal harmony and the potential for outbreaks of violence in the region.

Muslim and Hindu perspectives differ on the history of the site. Some Muslims argue that the original building was already in ruins or was demolished due to other reasons, while Hindus believe that the original temple was destroyed by Aurangzeb during his reign.

The case remains ongoing, with multiple petitions and demands from both sides. The Places of Worship Act, 1991, has played a role in the legal proceedings, and there have been requests for archaeological surveys to determine the existence of a temple before the construction of the mosque.

In May 2022, a civil court allowed a video survey of the site, but Muslim groups protested, claiming that the structure inside the mosque is a stone fountain and not a Shiva lingam. The All India Muslim Personal Law Board requested an indefinite stay on the matter, citing the Places of Worship Act, 1991.

The Gyanvapi Mosque controversy reflects India's complex history and ongoing efforts to preserve its diverse cultural heritage. It remains a sensitive issue with potential implications for communal harmony and religious tensions. The resolution of this dispute will require a careful balance between historical claims, legal considerations, and the preservation of cultural and religious symbols.

End-Notes:

1. The Archaeological Survey of India (ASI) is an Indian government agency that is responsible for archaeological research and the conservation and preservation of cultural historical monuments in the country. It was founded in 1861 by Alexander Cunningham who also became its first Director-General.
2. The Vishwa Hindu Parishad (VHP) is an Indian right-wing Hindu organisation based on Hindu nationalism. The VHP was founded in 1964 by M. S. Golwalkar and S. S. Apte in collaboration with Swami Chinmayananda. Its stated objective is "to organise, consolidate the Hindu society and to serve and protect the Hindu Dharma". It was established to construct and renovate Hindu Temples, and deal with matters of cow slaughter and religious conversion. The VHP is a member of the Sangh Parivar group, the family of Hindu nationalist organisations led by the RSS.
3. The Places of Worship (Special Provision) Act, 1991 Act No. 42 of 1991 — An Act to prohibit conversion of any place of worship and to provide for the maintenance of the religious character of any place of worship as it existed on the 15th day of August, 1947, and for matters connected therewith or incidental thereto.
4. Supra.
5. Supra.
6. All India Muslim Personal Law Board (AIMPLB) is a non-governmental organization in India that represents the interests of Muslims in matters of personal law. It was formed in 1973 with the objective of protecting and promoting the application of Islamic personal law among Muslims in India. The AIMPLB is primarily concerned with issues related to marriage, divorce, inheritance, and other personal matters governed by Islamic law, known as Shariah. The AIMPLB has been involved in various significant cases and debates, including those related to the Muslim Women (Protection of Rights on Divorce) Act, the Shah Bano case, and the Triple Talaq issue. It has also played a role in advocating for the preservation of Muslim personal laws and resisting attempts to introduce a uniform civil code in India.
7. Supra.
8. Supra.
9. Supra.

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