Across India, numerous mosques have been demolished or targeted in recent years, reflecting a broader pattern linked to the rise of Hindu nationalist ideology, often described as Hindutva. Advocates of this ideology promote a narrative that frames Muslim rule in India’s past as a period of humiliation for Hindus, and they argue that contemporary Muslims bear the responsibility to atone for this alleged legacy. This perspective has shaped both legislation and local actions aimed at Muslim religious sites, contributing to communal tensions and the erosion of minority rights.

The origins of this narrative can be traced back to British colonial historiography, particularly James Mill’s "The History of British India," which divided India’s history into Hindu, Muslim, and British eras, creating artificial sectarian divisions. Later, Hindu nationalist leaders like VD Savarkar recast this framework into a story of Hindu resistance against Muslim “invaders,” a viewpoint now widely promoted by the ruling Bharatiya Janata Party (BJP) and allied organizations.

Contrary to this depiction, historians note that many Muslim rulers, especially during the Mughal period, fostered an era of cooperation and cultural exchange, allowing Hindus to serve in high government positions and supporting Hindu temples. Mughal Emperor Akbar, for instance, implemented policies of religious tolerance and facilitated the translation of Hindu epics into Persian. While Hindus constituted the majority of the population throughout, the current grievance narrative tends to erase this history of coexistence.

The demolition of the Babri Masjid in Ayodhya on December 6, 1992, marked a turning point. Hindu activists associated with the Sangh Parivar tore down the 16th-century mosque, claiming it was built on the birthplace of the Hindu deity Rama. The incident sparked widespread riots that resulted in over 2,000 deaths, primarily among Muslims. In 2019, India’s Supreme Court ruled in favor of constructing a Hindu temple on the site but condemned the demolition as unlawful. The temple’s consecration by Prime Minister Narendra Modi in January 2024 symbolized the institutionalization of this narrative and Hindu nationalist pride.

Since then, similar claims regarding mosques built atop ancient Hindu temples have multiplied, and judicial authorities have increasingly entertained cases challenging Muslim religious sites. For example, in May 2026, the Madhya Pradesh High Court ruled that Dhar’s Kamal Maula mosque was actually a Hindu temple, ending a decades-long arrangement that allowed shared use of the site. Such rulings have emboldened further actions against Muslim places of worship.

In Ujjain, Muslim community members protested the partial clearance of the Shahi Masjid to make way for preparations related to an upcoming Hindu pilgrimage. Police responded with tear gas and baton charges, and eventually local authorities dismantled part of the mosque. This incident is one among many in recent years involving Muslim religious sites.

Official data on mosque demolitions remains sparse, but available figures indicate significant numbers. The government of Uttarakhand reported removing 538 tombs, Gujarat disclosed demolishing 108 Muslim religious structures by 2024, and media reports document over 2,100 actions targeting Muslim religious and community properties since the BJP assumed power in 2014.

While government justifications often cite land records and urban planning for these removals, the selection of targeted sites frequently aligns with locations of Muslim worship, hinting at underlying religious motivations. The Places of Worship (Special Provisions) Act of 1991 sought to preserve the religious status quo of sites post-independence, excluding only Ayodhya. Moreover, in late 2024, the Supreme Court banned punitive demolitions and stayed new cases against mosques. However, numerous legal challenges remain unresolved, and courts continue to issue rulings favoring Hindu claims in some instances.

Experts argue that the process goes beyond legal disputes to confront a constructed historical narrative that portrays Muslim communities as debtors for past rulers’ actions. This “Hindutva through memory” approach reinterprets history in a selective manner, diminishing centuries of shared culture and coexistence while undermining the rights of Muslims today. The combined effect of legislation and social memory reshapes the cultural landscape and threatens the security of Muslim religious institutions nationwide.

The ongoing tension highlights a critical challenge for India’s pluralistic society: preserving the integrity of its diverse heritage without permitting historical narratives to be exploited for contemporary political gain or communal exclusion.