In 1991, the Central Government enacted a law to maintain status quo in disputes related to religious places. Then Narasimha Rao government decided through the law that the religious places in the country before 1947 would be in the same condition.
The allegation is that this mosque was built by breaking the temple in Varanasi in the 17th century.
A court of Varanasi (Varanasi) on Thursday ordered the ASI, the Archaeological Survey of India, to be surveyed in the Gyanvapi mosque case. In this case, the petitioner demanded a survey of the mosque complex. The allegation is that this mosque was built by breaking the temple in Varanasi in the 17th century. The court said that a survey is necessary to know the truth. But this decision is also being opposed. You should have one more information before forming an opinion in this matter. In fact, in 1991, the Central Government enacted a law to maintain status quo in disputes related to religious places. Then the Narasimha Rao government decided through the law that before 1947 the dharmasthals of the country were in that situation. They will remain in the same position. Only the Ayodhya case was exempted from this law. It is clear that the Parliament of the country had enacted a law to bury disputes related to the shrine. That is why there is talk of challenging the decision of the court of Varanasi. Despite this, your understanding about its history should be clear.
First of all, let us tell you how the Gyanvapi Mosque got its name? You already know the meaning of knowledge. Vapi means well. Which is still inside the mosque complex. That means knowledge is the well of knowledge. Historians say that in the 14th century, the army of the Sharqi sultans of Jaunpur broke the Vishwanath temple for the first time. After this, in 1585, on the orders of Akbar, the scholar Narayan Bhatt of Akbar and Todarmal, the finance minister of Akbar, rebuilt the Vishwanath temple with full legal legislation. But, on 18 April 1669, Aurangzeb issued a decree to demolish the Kashi Vishwanath temple. This decree is still safe in the Asiatic Library of Kolkata. Masidee Alamgiri, written by Saki Mustaid Khan, mentions how the mosque was built after breaking the temple. And in September 1669, Aurangzeb was also informed of the completion of the work of breaking the temple.
These changes occurred during the reign of Dara Shikoh
Actually, Aurangzeb’s brother Dara Shikoh was an advocate of the co-existence of both Hindu and Muslim cultures. Dara translated Yog Vasishta and Bhagavad Gita into Persian in 1650. In 1656, Dara traveled to Benaras and together with the pandits there translated many Upanishads into Persian. It is said that Dara’s younger brother Aurangzeb did not like all these things at all and because of this his anger became more angry.
Attempt to free the temple between 1752-80
Between 1752 and 1780, Maratha Sardar Dattaji Scindia and Malhar Rao Holkar tried to free the temple. On 7 August 1770, the Maratha ruler Mahadji Scindia also issued an order to recover the compensation of the temple from Shah Alam, the emperor of Delhi. But, by then the East India Company was ruled by Banaras. In this way, the reconstruction of the temple was also stopped. After this, between 1777 and 1780, Maharani Ahilyabai Holkar of Indore got the temple renovated. In 1809, the forcibly built mosque was captured by the Hindus of Kashi. On 30 December 1810, the then District Magistrate of Benares, Watson, wrote a letter to the ‘Vice President in Council’ and asked him to hand over the Gyanvapi campus to the Hindus forever, but this could never happen. The time the country is going through this time, the challenges are very big in front of us. In such a situation, we cannot get entangled in the things extracted from the grave of history. The need of the hour is that we adopt the principle of coexistence. Which is already present in our society.
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