Critics condemn authorities’ failure to preserve Delhi’s cultural landmarks, highlighting the erosion of the city’s history and heritage.
Mohammad Alamullah | Clarion India
NEW DELHI – The recent demolitions of historical and religious structures by Delhi Development Authority (DDA) in the Mehrauli area of the national capital has raised several questions and concerns over the threat to Delhi’s cultural heritage.
Hardly had the controversy surrounding the demolition of the nearly 600-year-old Akhundji Masjid died down, the DDA demolished the tomb of Baba Haji Rozbih in Delhi. Baba Haji Rozbih is regarded as one of the first Sufi saints of Delhi, and his shrine was removed on January 30.
A Hindustan Times report cited a senior DDA official as saying that several religious structures, including the 12th-century Baba Haji Rozbih tomb, were demolished within the Sanjay Van forest area. The report also quoted an unnamed DDA official as saying that the Ridge Management Board mandates that the ridge area should be free of all encroachments. Hence, a committee was formed to remove numerous illegal constructions, including those inside Sanjay Van.
Parveen Singh, the Superintending Archaeologist of the Archaeological Survey of India (ASI) Delhi Circle, mentioned that the tomb is not listed as a protected monument under ASI. Neither DDA nor any other authority contacted the ASI before the demolition drive began.
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According to reports submitted to the National Green Tribunal (NGT), the recent demolitions occurred amidst widespread encroachment on over 314 hectares of the southern ridge, as reported by the Hindustan Times. These encroachments involve numerous multi-storied buildings and expansive farmhouses. Despite court orders and observations, authorities have taken little action to address this issue. For instance, in December of last year, the Delhi High Court criticized the state government for its sluggishness in removing these encroachments.
The DDA actions have sparked concern among historians. They have raised questions about the demolition of the 900-year-old tomb and have speculated whether the focus of the agencies is on old monuments rather than tackling new encroachments.
Baba Haji Rozbih tomb stood at the entrance of Lalkot Fort and is documented in the ‘“List of Muhammadan and Hindu Monuments, Volume III- Mahrauli Zila”,’ published in 1922 by Maulvi Zafar Hasan, Assistant Superintendent of the ASI. It is said that Baba Haji Rozbih is considered one of the oldest saints of Delhi. Legend has it that he arrived during the time of Raipithura and settled in a cave near the moat of the fort. The book also mentions that many Hindus converted to Islam under his guidance. According to local folklore, the arrival of Baba Haji Rozbia was seen as a sign of the impending Muslim rule in Delhi. It is also believed that he converted a daughter of Raipithura to Islam and built her tomb there.
Historian William Dalrymple shared file photos of Akhunji Masjid on X and commented that they were taken before demolition of the mosque and dargah by the Heritage Mehrauli Instagram. He noted that the only inscription mentioned is the mosque being repaired by Bahadur Shah Zafar, indicating its age dating back to at least the mid-19th century and its significance acknowledged by the emperor. However, Dalrymple observed that the left arch exhibited a Sultanate style, suggesting that the demolished structure likely had roots in a Sultanate mosque, dargah, or khanqah. He argued that even if the modern buildings were unauthorised encroachments, the historical structures should have been preserved.
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In an interview with Clarion India, historian Maulana Ataur Rehman Qasmi expressed his disapproval of damaging historic mosques or buildings. He emphasised the importance of preserving any historical structure and cited Lord Curzon’s Antiquities Act, designed to maintain historical integrity. Qasmi lamented the recent trend of demolishing historical buildings and urged Muslims to peacefully protest against such actions.
Maulana Qasmi has authored a two-volume book on the princes and sultans of Delhi, highlighting their significance in the city’s history. This work delves into the intellectual milieu of the period and sheds light on figures like Shah Waliullah and his family. “Al-Wahul-Sanadeed” documents the notable individuals buried in the Mehdiyan cemetery and Madrasah Rahimiya, akin to Sir Syed’s preservation of Mughal relics in “Atar-ul-Sanadid.” Similarly, Maulana Qasmi’s “Al-Wahul-Sanadeed” serves as a tribute to prominent figures like ulemas, mashaikhs, auliyas, and asafias of India buried in the Mehdiyan Cemetery.
Historian and writer Rana Safavi also criticised the DDA’s actions, questioning the labeling of religious structures within Sanjay Van as ‘encroachments.’ She emphasised the longstanding presence of Baba Haji Rozbia’s shrine, spanning centuries, and lamented its demolition as a significant loss for students, historians, and Delhi as a whole.
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Safavi lamented the destruction of Baba Haji Rozbia’s simple grave and that of his disciple. Baba Haji Rozbia, one of Delhi’s earliest Sufi saints, resided near the Fateh Burj of the Raipithura fort. Safavi described the shrine as a modest, white-plastered tomb located in an open-air setting. Haji Rozbia’s teachings and benevolence, alongside his disciple Chargi, attracted many followers. Adjacent to his grave lies that of a woman named Bibi, believed to be a female relative of Prithviraj Chauhan and a disciple of Haji Rozbia. Unfortunately, the entire site has been leveled by bulldozers, erasing this historical legacy.
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