In a surprising and contentious turn of events, the Supreme Court of India is witnessing a clash between Hindus themselves, as a group of prominent individuals, including alleged historian and Hindu In Name Only (HINO) Romila Thapar and others, have intervened to support the controversial Places of Worship Act, 1991. This act, which entrenches the status quo of religious places as of 1947, has been criticized for disproportionately favouring Muslim control over sites historically claimed by Hindus.
The petition challenging the act, filed by BJP leader Ashwini Kumar Upadhyay, argues that the law violates the fundamental rights of Hindus by preventing them from reclaiming sites forcibly converted during historical invasions. However, the list of respondents includes several Hindu ‘intellectuals, academicians,’ and retired bureaucrats who argue in favour of the act, citing principles of fraternity and secularism. This division among Hindus can be seen as a betrayal of the community’s rights and historical grievances.
Proud that Hindus are fighting for their rights not in the streets but India's Apex Court: its "Supreme Kurukshetra".
Once again so many Hindus like Romila Thapar et al (see below) are defending Muslims from Hindu claims under the Places of Worship Act. They must feel deep… pic.twitter.com/83jrMoI0rx— Rahul Shivshankar (@RShivshankar) December 12, 2024
The Supreme Court has become the battlefield where Hindus are pitted against each other over issues of justice and historical redress. On one side are petitioners seeking to overturn the Places of Worship Act, claiming it denies Hindus their rightful claims to sites like Kashi Vishwanath and Mathura while allowing Muslims to retain control over sites acquired through historical aggression.
On the other side are Hindus like Romila Thapar, Neeladri Bhattacharya, and others who have intervened to defend the act. Their stance has baffled many, as it aligns with Muslim respondents in opposing Hindu petitions. Critics question why these individuals, who claim to represent progressive values, remain silent on issues like the murders of Hindus such as Kanhaiya Lal, Praveen Nettaru, and Squadron Leader Ravi Khanna.
Look at the list. Today in SC, not just Muslims alone but Hindu petitioner Ashwini Upadhyay is fighting fellow Hindus led by Romila Thapar et al who back the communal Places of Worship Act, 1991 that entrenched Muslim control over captured Hindu places of worship!
Remember more… pic.twitter.com/l24efPXBMO— Rahul Shivshankar (@RShivshankar) December 12, 2024
This isn’t the first time Hindus have found themselves divided in court. More Hindus than Muslims opposed key issues like the Citizenship Amendment Act (CAA), the Ram Mandir verdict, the abrogation of Article 370, and the ongoing Kashi Vishwanath case. These instances reveal a recurring pattern where sections of the Hindu intelligentsia appear to undermine causes central to Hindu identity and justice.
The current case only deepens this rift. Petitioners argue that the Places of Worship Act effectively enforces a one-sided narrative by locking in historical injustices. Critics accuse the act’s defenders of perpetuating a communal imbalance under the guise of secularism.
Many have pointed out the irony of these intellectuals rallying to protect the Places of Worship Act while remaining silent on atrocities against Hindus. Public anger is palpable, with commentators highlighting the hypocrisy of defending an act that entrenches Muslim control over disputed sites while ignoring Hindu victims of mob violence and terrorism.
The intervention application filed by respondents, including retired government officials and academicians, claims that the act upholds the Constitution’s principles of fraternity and secularism. However, opponents argue that these lofty ideals are applied selectively, ignoring the plight of Hindus displaced or victimized in their own country.
For the average Hindu, the act represents yet another obstacle in seeking historical justice. The divisive stance of Hindu intellectuals has only deepened the community’s disillusionment.
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