Standing in Pandua, Malda district, West Bengal, the Adina Mosque has witnessed the history, architecture and political memory of Bengal for more than seven centuries. Once regarded as the largest congregational mosque in the Indian subcontinent, it has increasingly become part of debates over Indian historiography, religious identity, electoral politics and cultural nationalism.

Several organizations affiliated with the ruling BJP and its parent organization, RSS, claim that the mosque was built on the site of an ancient “Adinath” temple. Mainstream historians and archaeological researchers, however, generally maintain that although architectural materials from earlier structures appear to have been reused, no conclusive archaeological evidence has established that a specific temple was demolished to construct the mosque.

The controversy, therefore, is not simply about the past. It is also about how history is interpreted and used in present-day India.

Pandua: A forgotten capital of Bengal

Pandua was one of the capitals of medieval Bengal. Alongside Gaur, it developed as an important administrative, military and cultural center. In 1342, Shamsuddin Iliyas Shah unified large parts of Bengal and laid the foundation of the independent Iliyas Shahi dynasty. His successor, Sikandar Shah, further consolidated the state, and it was during his reign that the Adina Mosque was constructed.

Most researchers date its construction to between 1373 and 1375. A Persian inscription records the titles of Sultan Sikandar Shah and celebrates the glory of his reign, but does not mention the destruction of a specific “Adinath Temple.”

The construction of such a massive congregational mosque during Bengal's growing independence was therefore not merely a religious undertaking; it also represented political authority and independence.

The controversy

The Adina Mosque combines influences from large congregational mosques of the Middle East with distinctive elements of Bengal's architectural tradition. Many pillars, decorative elements and stone components display Hindu and Buddhist artistic influences.

One interpretation is that these elements came from one or more demolished temples. Some researchers and Hindutva organizations argue that their presence reflects political and religious dominance.

Historians such as Richard M. Eaton offer a different interpretation. His research shows that the reuse of materials from earlier or ruined structures was common in medieval India and elsewhere. The presence of reused stones or architectural fragments alone, therefore, cannot establish that a particular temple was destroyed at the site.

The name “Adina” has also become part of the controversy. One interpretation suggests that it may have originated from “Adinath,” implying the earlier presence of a Jain or Shaiva religious site. However, linguistic and historical scholarship has not produced a universally accepted consensus on the origin of the name.

During the 19th century, British archaeologists observed Hindu and Buddhist motifs within the mosque. Alexander Cunningham noted that many pillars and stones appeared to have come from earlier Hindu structures, but he did not definitively state that an “Adinath Temple” had existed at the site.

George Michell similarly demonstrated that local artistic traditions were naturally incorporated into Bengal's Islamic architecture, where local craftsmen often played a major role.

The archaeological question remains central. To date, no comprehensive scientific excavation has conclusively identified a temple foundation, inscription, idol, puja mandap or garbhagriha that can be directly attributed to an “Adinath Temple” at the site. The claim is therefore generally treated by historians as an unproven hypothesis.

The Archaeological Survey of India lists the Adina Mosque as a protected 14th-century Islamic architectural monument. Some petitioners have sought scientific surveys, including Ground Penetrating Radar investigations and archaeological excavation, while opponents argue that repeated investigations could endanger India's archaeological heritage and encourage similar disputes elsewhere.

History and politics

Beyond history, the political context deserves attention.

The RSS has promoted a form of cultural nationalism that seeks to reinterpret India's history through the lens of civilizational and cultural identity. Supporters argue that disputed chapters of history should be subjected to renewed research and that archaeological evidence should speak for itself.

Critics argue that raising such controversies, particularly during politically sensitive periods or around elections, can intensify religious polarization and divert attention from issues such as employment, economic development and governance.

The Adina controversy has therefore become part of wider debates in West Bengal over religious identity, minority representation, cultural heritage and the relationship between Bengali nationalism and broader Indian cultural nationalism.

Like Ayodhya, Kashi and Mathura, Adina demonstrates how archaeology, religion, law and politics can intersect. However, the historical and legal circumstances surrounding each site are different.

The Places of Worship (Special Provisions) Act, 1991, seeks to preserve the religious character of places of worship as they existed on Aug. 15, 1947, and restrict their conversion. Supporters say the law prevents the reopening of centuries-old disputes and promotes social stability, while critics argue that judicial remedies should remain available where historical injustice is alleged.

A broader question

The Adina Mosque belongs to the broader historical landscape of Bengal. During the medieval period, Gaur, Pandua, Sonargaon and Dhaka formed part of a connected cultural and political world. The mosque is therefore significant to historians in Bangladesh as well, representing Bengal Sultanate architecture and the region's layered cultural history.

The most important lesson of the Adina controversy is that historical questions should be answered through historical methods. Archaeological research, epigraphic analysis, architectural study, contemporary documentation and academic scholarship are essential.

What can be established with reasonable confidence is that the Adina Mosque is a major 14th-century monument of the Bengal Sultanate, constructed during the reign of Sultan Sikandar Shah and incorporating architectural elements from earlier structures.

The claim that it was built by demolishing a specific “Adinath Temple,” however, remains contested and has not been established as historical fact through official archaeological reports.

Ultimately, the resolution of the Adina controversy should not be determined by political slogans. It should emerge through the disciplined application of historical research, archaeology and the law.