Join Us 
Ram Mandir History: In the annals of history, the year 1608 AD stands out as English businessman William Finch, affiliated with the East India Company, embarked on a visit to Ayodhya, unraveling a tapestry of cultural and religious richness. His observations, chronicled in a diary, offer a fascinating glimpse into the spiritual milieu of the time. The focal point of his exploration was Ramkot, Ayodhya, where devotees congregated, drawn by the belief that this site bore witness to the birth of Lord Ram. The sacredness of the place was accentuated by the ruins scattered across Ramkot, which locals reverently termed Ram Janmabhoomi.
Finch’s meticulous documentation sheds light on the rituals and practices of the devotees. Amidst the ruins, women engaged in worship and performed circumambulation, their devotion casting a spell on the English merchant. While Finch didn’t explicitly mention the Babri Masjid, his insights delved into the nature of the ruins existing among the temples in Ramkot during his visit. Although his account lacks a detailed description of these ruins, it opens a portal to understanding why people vested such profound beliefs in them. The absence of a central temple during Finch’s visit raises intriguing questions about the nature of these ruins and their role as the epicenter of faith for Hindus.
Despite the potential for a wealth of information, Finch’s journey back to Britain on foot in 1612 AD and his subsequent demise in Baghdad curtailed the expansion of his narrative. Nevertheless, the preservation of his diary and belongings serves as a historical treasure trove. From Finch’s observations, it becomes apparent that during his sojourn in Ayodhya, a central temple was notably absent, replaced by ruins that held immense significance as the holiest place for Hindus.
Finch’s historical account takes on added significance when viewed in the context of later events, especially the demolition of the Babri Masjid. The sequence of occurrences following the demolition, coupled with the discovery of stone slabs indicating construction by Mir Baqi, aligns with the longstanding claim that the Babri Masjid was built after the destruction of the Ram Janmabhoomi temple.
It is intriguing to note that Finch’s account provides a snapshot of the existence of ruins among the palaces in Ayodhya during his visit. The focus of people’s faith on these ruins adds an additional layer of complexity to the historical narrative. Finch’s account, although concise, contributes to addressing questions and unraveling the historical context surrounding Ayodhya, intricately interwoven with the complex issues related to the Babri Masjid and the Ram Janmabhoomi temple.
Ram Mandir History landscape of Ayodhya further unfolds through the writings of various foreign tourists and historians. Surgeon General Edward Balfour, in his comprehensive work “Encyclopaedia of India and of Eastern and Southern Asia,” published in 1858, pointedly noted the presence of mosques at three significant Hindu holy places: Ayodhya, Kashi, and Mathura. Balfour’s extensive research, based on his visits to India, illuminates the transformation of these sacred sites into mosques, including the one at the Ram Janmabhoomi in Ayodhya.
While disputes persist regarding whether the Ram Janmabhoomi was demolished under Babar’s instructions or during the rule of Aurangzeb, the stone inscription found in the Babri Masjid points to Mir Baqi’s role in constructing the mosque. The existence of Baqi’s grave in Sahanwa village near Ayodhya further bolsters historical evidence, establishing his responsibility in Awadh under Babar’s command.
Muslim writers of different epochs, such as Naseer Bahadur Shahi, contribute valuable perspectives on the demolition of temples against idolatry and the subsequent establishment of mosques. The granddaughter of Aurangzeb, in the 17th century, expressed the determination of Muslim kings to thwart idol worship and eliminate concessions to Hindus. The article signed by the Qazi of Faizabad in 1735 AD specifically mentions a riot in Ayodhya over the occupation of the mosque, highlighting the construction of mosques on the orders of the King of Delhi as a significant achievement.
While the Muslim side often disputes the accuracy of these historical documents, asserting that the mosques were not constructed by demolishing any pre-existing religious structures, the nuanced accounts provide a mosaic of perspectives on the historical events surrounding the construction of mosques at these revered sites.
In essence, the historical complexities surrounding Ram Mandir history, the Babri Masjid, and the Ram Janmabhoomi temple are multifaceted. The narratives from various sources, including Finch’s observations, weave together a rich tapestry of cultural, religious, and historical intricacies, inviting continual exploration and contemplation of this enigmatic chapter in India’s past.
