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Hindu–Islamic relations

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Hinduism and Islam share some ritual practices such as fasting and pilgrimage, but differ in their views on various aspects. Their historical interaction since the British colonial rule in India has witnessed periods of cooperation and syncretism, as well as periods of religious discrimination, intolerance, and violence. As a religious minority in India, Muslims assimilated to local Hindu traditions and the Hindu roots of converts over a period of 13 centuries. The boundaries between Islam and Hinduism remained flexible until the period of British colonial rule.


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Quotes (19th century and earlier)

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O Hindus and Muslims! Do you belong to a country other than India? Don’t you live on the soil and are you not buried under it or cremated on its ghats? If you live and die on this land, then bear in mind that ‘Hindu’ and ‘Muslim’ is but a religious word: all the Hindus, Muslims and Christians who live in this country are one nation. ~ Syed Ahmed Khan

B

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  • If the kings of Islam, with all their majesty and power, take for granted infidelity and infidels, polytheism and polytheists throughout their dominions in return for the land revenue (kharaj) and jizya, how will the tradition, “If I fight people until they say, ‘There is no god but God,’ and if they say, ‘There is no god but God,’ they are immune from me and their persons and property exist only by virtue of Islam,” be observed?
    And how will infidelity and infidels, polytheism and polytheists be overthrown—the purpose of the mission of 124,000 prophets and the domination of sultans of Islam since Islam appeared? If the kings of Islam do not strive with all their might for this overthrow, if they do not devote all their courage and energies to this end for the satisfaction of God and of the prophet, for the assistance of the Faith and the exalting of the True Word; if they become content with extracting the jizya and the land tax from the Hindus who worship idols and cow-dung, taking for granted the Hindu way of life with all its stipulations of infidelity, how shall infidelity be brought to an end, now that Muhammad’s Prophethood has come to an end—and it was by the prayers of the prophets that infidelity was being ended?
    How will “Truth be established at the Center” and how will the Word of God obtain the opportunity for supremacy? How will the True Faith prevail over other religions, if the kings of Islam, with the power and prestige of Islam that has appeared in the world, with three hundred years of hereditary faith in Islam, permit the banners of infidelity to be openly displayed in their capital and in the cities of the Muslims, idols to be openly worshiped and the conditions of infidelity to be observed as far as possible, the mandates of their false creed to operate without fear? How will the True Faith prevail if rulers allow the infidels to keep their temples, adorn their idols, and to make merry during their festivals with beating of drums and dhols [a kind of drum], singing and dancing?
    • Ziauddin Barani, Fatawa-i-Jahandari, [folios 119a-b] quoted in Ainslie T. Embree - Sources of Indian Tradition_ Volume One_ From the Beginning to 1800. 1-Penguin Books (1991) 441 ff also in Jain, M. (2010). Parallel pathways: Essays on Hindu-Muslim relations, 1707-1857.
  • Mahmud utterly ruined the prosperity of the country, and performed there wonderful exploits, by which the Hindus became like atoms of dust scattered in all directions, and like a tale of old in the mouth of the people. Their scattered remains cherish, of course, the most inveterate aversion towards all Muslims.
  • Hindu sciences have retired far away from those parts of the country conquered by us, and have fled to places which our hand cannot yet reach, to Kashmir, Benaras and other places. And there the antagonism between them (the Hindus) and all foreigners receives more and more nourishment both from political and religious sources.
    • Al-Biruni, Alberuni's India, vol. I, p. 22. Quoted in Jain, Meenakshi (2011). The India they saw: Foreign accounts.
  • They [Hindus] totally differ from us in religion, as we believe in nothing in which they believe, and vice versa.… There is very little disputing about theological topics among themselves; at the most they fight with words, but they will never stake their soul or body or their property on religious controversy. ... in all manners and usages they differ from us to such a degree as to frighten their children with us… and as to declare us to be devil’s breed and our doings as the very opposite of all that is good and proper, ....they call all foreigners as mleccha, i.e. impure, and forbid having any connection with them, be it by intermarriage or any other kind of relationship, or by sitting, eating, and drinking with them, because thereby they think, they would be polluted… They are not allowed to receive anybody who does not belong to them, even if he wished it, or was inclined to their religion.
    • Alberuni, I, pp.19-20. quoted from K.S. Lal, Indian Muslims who are they, 1990. Alberuni, I, pp.19-20. [1]
  • [The Vijayanagar kings allowed] that every man may come and go, and live according to his own creed without suffering any annoyance, and without enquiring whether he is a Christian, Jew, Moor or Heathen. Great equity and justice is observed by all.
    • Duarte Barbosa, The Book of Duarte Barbosa, vol. I, p. 202. quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2 Barbosa, Duarte, The Book of Duarte Barbosa, 2 vols., Hakluyt Society, London, 1918-21.
  • A European traveller named Barbosa who observed goings-on in Vijayanagara described the king as allowing great freedom, so that every man could come and go as he wished, living according to his own beliefs without suffering any persecution, and without having to be questioned as to whether he was a Christian, Jew or Moor. He said that the governors ruled with justice.’ Krishnadevaraya, and then his brother Achyuta, made gifts to brahmans of all sects, and gave land for both Shaiva and Vaishnava enterprises. A Hindu named Rangai Nayakayya gave funds for a mosque to be constructed. Devaraya II built a mosque in the capital for his Muslim soldiers." And Ramaraja, Krishnadevaraya’s son-in-law, used very inclusive symbolism in the state ceremony in which Muslim soldiers offered their obeisance to him: a copy of the Qur’an was placed before the king so that the soldier would be honouring his faith when he bowed, showing not ‘either/or’ but ‘both/and’ symbolism. This inclusive symbolism was like the coin of Caesar, using not force but persuasion.”
    • Duarte Barbosa, quoted from William J. Jackson’s book Vijayanagara Voices: Exploring South Indian History and Hindu Literature
  • The Brahmans, says Ibn Batitah, “are revered by the infidels and inspire hatred in the Muslims” (p. 188).
    • Ibn Battuta Travels in Asia and Africa (Rehalã of Ibn Battûta), quoted from The History and Culture of the Indian People, Delhi Sultanate, vol.6. page 627-8

C

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  • [In the original edition of the novel Sitaram, the Fakir says:]
    Son, I hear that you have come to found a Hindu dominion; but if you be a slave to popular prejudices you will fail to achieve your aim. If you don't consider Hindus and Muslims as equals, then in this land inhabited by both Hindus and Muslims you will fail to keep your kingdom intact. Your projected Dharmarajya will degenerate into a realm of sin.
  • ...this novel was written not to differentiate between Hindus and Muslims...In statesmanship Muslims undoubtedly were better than contemporary Hindus...one who possesses, among other virtues, dharma, no matter if he be a Hindu or a Muslim, is the best.

F

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  • The Hindus and idol-worshippers had agreed to pay the money for toleration (zar-i zimmiya) and had consented to the poll-tax (jizya) in return for which they and their families enjoyed security. These people now erected new idol-temples in the city and the environs in opposition to the Law of the Prophet which declares that such temples are not to be tolerated. Under divine guidance I destroyed these edifices and I killed those leaders of infidelity who seduced others into error, and the lower orders I subjected to stripes and chastisement, until this abuse was entirely abolished...
  • Some Hindus had erected a new idol-temple in the village of Kohana, and the idolaters used to assemble there and perform their idolatrous rites. These people were seized and brought before me. I ordered that the perverse conduct of the leaders of this wickedness should be publicly proclaimed, and that they should be put to death before the gate of the palace. I also ordered that the infidel books, the idols, and the vessels used in their worship, which had been taken with them, should all be publicly burnt. The others were restrained by threats and punishments, as a warning to all men, that no zimmi could follow such wicked practices in a Musulman country.
  • A report was brought to the Sultan that there was in Delhi an old Brahman (zunar dar) who persisted in publicly performing the worship of idols in his house; and that people of the city, both Musulmans and Hindus, used to resort to his house to worship the idol. The Brahman had constructed a wooden tablet (muhrak), which was covered within and without with paintings of demons and other objects. On days appointed, the infidels went to his house and worshipped the idol, without the fact becoming known to the public officers. The Sultan was informed that this Brahman had perverted Muhammadan women, and had led them to become infidels. An order was accordingly given that the Brahman, with his tablet, should be brought into the presence of the Sultan at Firozabad. The judges and doctors and elders and lawyers were summoned, and the case of the Brahman was submitted for their opinion. Their reply was that the provisions of the Law were clear: the Brahman must either become a Musulman or be burned. The true faith was declared to the Brahman, and the right course pointed out, but he refused to accept it. Orders were given for raising a pile of faggots before the door of the darbar. The Brahman was tied hand and foot and cast into it; the tablet was thrown on top and the pile was lighted. The writer of this book was present at the darbar and witnessed the execution. The tablet of the Brahman was lighted in two places, at his head and at his feet; the wood was dry, and the fire first reached his feet, and drew from him a cry, but the flames quickly enveloped his head and consumed him. Behold the Sultans strict adherence to law and rectitude, how he would not deviate in the least from its decrees!
    • Delhi. Tarikh-i-Firuz Shahi, Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. Elliot and Dowson. Vol. III, p. 365 ff [2] Quoted in Shourie, Arun (2014). Eminent historians: Their technology, their line, their fraud. Noida, Uttar Pradesh, India : HarperCollins Publishers.

G

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  • The temples in the land have fallen into neglect, as worship in them has been stopped. Within their walls the frightful howls of the jackals have taken the place of the sweet reverberations of mridanga ...... The sweet odour of the sacrificial smoke and the chant of the Vedas have deserted the villages which are now filled with the foul smell of roasted flesh and the fierce noise of the ruffianly Turushkas. The suburban gardens of Madura present a most painful sight; many of their beautiful coconut palms have been cut down; and on every side are seen rows of stakes from which swing strings of human skulls strung together. The Tamraparni is flowing red with the blood of the slaughtered cows. The Veda is forgotten, and justice has gone into hiding; there is not left any trace of virtue or nobility in the land and despair is writ large on the faces of the unfortunate Dravidas.
    • Gangadevi, quoted in The History and Culture of the Indian People, Vol 6, Delhi Sultanate, p 631
  • The Muslim Mashaikh were as keen on conversions as the Ulama, and contrary to general belief, in place of being kind to the Hindus as saints would, they too wished the Hindus to be accorded a second class citizenship if they were not converted. Only one instance, that of Shaikh Abdul Quddus Gangoh, need be cited because he belonged to the Chishtia Silsila considered to be the most tolerant of all Sufi groups. He wrote letters to Sultan Sikandar Lodi, Babur and Humayun to re-invigorate the Shariat and reduce the Hindus to payers of land tax and Jiziyah. To Babur he wrote,
    “Extend utmost patronage and protection to theologians and mystics… that they should be maintained and subsidized by the state… No non-Muslim should be given any office or employment in the Diwan of Islam. Posts of Amirs and Amils should be barred to them. Furthermore, in confirmity with the principles of the Shariat they should be subjected to all types of indignities and humiliations. The non-Muslims should be made to pay Jiziyah, and Zakat on goods be levied as prescribed by the law. They should be disallowed from donning the dress of the Muslims and should be forced to keep their Kufr concealed and not to perform the ceremonies of their Kufr openly and freely… They should not be allowed to consider themselves equal to the Muslims.”
    • Abdul Quddus Gangohi Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 6. Also quoted in different translation in Jain, M. (2010). Parallel pathways: Essays on Hindu-Muslim relations, 1707-1857. Also quoted in Digby 1975.
  • Shykh Nuruddin Mubarak Ghaznavi was the most important disciple of Shykh Shihabuddin Suhrawardi, founder of the second most important sufi silsila after the Chishtiyya, who died in Baghdad in 1235 AD. Ghaznavi had come and settled down in India where he passed away in 1234-35 AD. He served as Shykh-ul-Islam in the reign of Shamsuddin Iltutmish (AD 1210-1236), and propounded the doctrine of Din Panahi. Barani quotes the first principle of this doctrine as follows in his Tarikh-i-Firuzshahi. “The kings should protect the religion of Islam with sincere faith… And kings will not be able to perform the duty of protecting the Faith unless, for the sake of God and the Prophet’s creed, they overthrow and uproot kufr and kafiri (infidelity), shirk (setting partners to God) and the worship of idols. But if the total uprooting of idolatry is not possible owing to the firm roots of kufr and the large number of kafirs and mushriks (infidels and idolaters), the kings should at least strive to insult, disgrace, dishonour and defame the mushrik and idol-worshipping Hindus, who are the worst enemies of God and the Prophet. The symptom of the kings being the protectors of religion is this:- When they see a Hindu, their eyes grow red and they wish to bury him alive; they also desire to completely uproot the Brahmans, who are the leaders of kufr and shirk and owning to whom kufr and shirk are spread and the commandments of kufr are enforced… Owing to the fear and terror of the kings of Islam, not a single enemy of God and the Prophet can drink water that is sweet or stretch his legs on his bed and go to sleep in peace.”
  • Vijaya Gupta, one of the eulogists of Husain Shah, gives a gruesome detailed description of the outrage on Hindus by the Muslim qazis, Hasan and Husain. These two made a pastime of baiting the Hindus in all possible ways. Anyone found with the sacred Tulsi leaf on bis head (an obligatory Vaishnava custom) was taken to the qazi with hands and feet bound, and heavy blows were administered to him. The piyada (peon) tore away the sacred thread from a Brahman and spat saliva in his mouth. On one occasion a Muslim mulla happened to pass by a hut in a wood where some shepherd, boys were worshiping the goddess Manasa with the symbol of sacred earthen pots to the accompaniment of music. In righteous indignation the mulla made an attempt to break the pots, but was severely trounced. The mulla brought it to the notice of the two qazi brothers who exclaimed: “What! the scoundrel (haramzadah) Hindus make so bold as to perform Hindu rituals in my village! The culprit boys should be seized and made outcast by being forced to eat Muslim bread.” So the two brothers gathered a large number of armed Muslims and proceeded towards the shepherd’s hut. The mother of the qazis, a Hindu girl forcibly married by the former qazi, vainly tried to dissuade her sons; they demolished the shepherd’s hut, broke the sacred pots into pieces, and threw away the offerings to the goddess. The affrighted shepherd boys had concealed themselves in the wood, but some of them were hunted out and seized.
    • Vijaya Gupta , in Majumdar R. C. and K. M. Munshi. 1990. The History and Culture of the Indian People The Delhi Sultanate. 4. ed. Bombay: Bharatiya Vidya Bhavan. p 632ff. also quoted (partially/paraphrased) in Bostom, A. G. M. D., & Bostom, A. G. (2010). The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims. Amherst: Prometheus. quoting KS Lal, Theory and Practice of Muslim State in India, pp. 238-39n124. also in SR Goel, Story of Islamic Imperalism. Also quoted in Ibn Warraq, Defending the West.

J

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  • As early as in the time of Sultan Iltutmish (1210-1236), soon after the establishment of the Delhi Sultanate in 1206, some Ulama suggested to him to confront the Hindus with a choice between Islam and death. The Wazir Nizamul Mulk Junaidi replied: “But at the moment in India… the Muslims are so few that they are like salt (in a large dish). If such orders are to be enforced… the Hindus might combine… and the Muslims would be too few in number to suppress(them). However, after a few years when in the capital and in the regions and small towns, the Muslims are well established and the troops are larger… it will be possible to give Hindus, the choice of ‘death’ or ‘Islam’.”
    • Wazir Nizamul Mulk Junaidi, quoted in Ziyauddin Barani, Sana-i-Muhammadi in Medieval India Quarterly, Aligarh, I, Part III, pp. 100-105. quoted in K.S. Lal, Legacy of Muslim rule in India, 1992. Ziyauddin Barani, Sana-i-Muhammadi, trs. in Medieval India Quarterly, (Aligarh), I, Part III, 100-105. quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 5
  • The Chaitanya-mangala of Jayananda describes as follows the plight of the Brahmans of Navadvipa, the birth-piace of Chaitanya, shortly before his birth (A.D. 1485): “The king seizes the Brahmanas, pollute their caste, and even take their lives. If a conchshell is heard to blow in any house, its owner is made to forfeit his wealth, caste and even life. The king plunders the houses of those who wear sacred threads on the shoulder and put sacred marks on the forehead, and then bind them. He breaks the temples and up- roots Tulasi plants, and the residents of Navadvipa are in perpetual fear of their lives. The bathing in the Ganga is prohibited and hundreds of sacred Aésvattha and jack trees have been cut down. The numerous Yavanas (Muslims) who reside in.the Piralya village ruined the Brahmanas. The feud between the Yavanas and the Brahmanas is everlasting, and the terrible village of Piralya is close to Navadvipa. Misled by the false report of (the people of) Piralyz that a Brahmana was destined to be the king of Navadvipa...the king (of Gauda) ordered the destruction of Nadiya (Navadvipa). Sarvabhauma Bhattacharya left Gauda with his family and kinsmen and fled to Orissa where he was honoured by its ruler Prataparudra.” Some time later, the king of Gauda changed his attitude and had the broken houses and temples repaired, but the Brahmanas whose caste was polluted remained for ever outside the fold of Hinduism.”’
    • Chaitanya-mangala of Jayananda,quoted from The History and Culture of the Indian People, vol 6, Delhi Sultanate, p 632

K

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  • “What is our defence of the faith,” cried Sultan Jalaluddin Khalji, “that we suffer these Hindus, who are the greatest enemies of God and of the religion of Mustafa, to live in comfort and do not flow streams of their blood.”
    • Sultan Jalaluddin Khalji, quoted in Ziyauddin Barani, Tarikh-i-Firuz Shahi by Barani.
  • Now, suppose that the English community and the army were to leave India, taking with them all their cannons and their splendid weapons and all else, who then would be the rulers of India? Is it possible that under these circumstances two nations—the Mohammedans and the Hindus—could sit on the same throne and remain equal in power? Most certainly not. It is necessary that one of them should conquer the other. To hope that both could remain equal is to desire the impossible and the inconceivable. But until one nation has conquered the other and made it obedient, peace cannot reign in the land. [...] It is, therefore, necessary that for the peace of India and for the progress of everything in India the English Government should remain for many years—in fact for ever!
  • India is like a bride which has got two beautiful and lustrous eyes—Hindus and Mussulmans. If they quarrel against each other that beautiful bride will become ugly and if one destroys the other, she will lose one eye.
  • Oh Hindus and Mussalmans, do you inhabit any country other than India? Do you not both live here on the same land and are you not buried in this land or cremated on the ghats of this land? You live here and die here. Therefore remember that Hindu and Mussalman are words of religious significance otherwise Hindus, Mussalmans and Christians who live in this country constitute one nation.
    • Syed Ahmed Khan, addressing a gathering at Gurdaspur on 27 January 1884, Writings and Speeches of Sir Syed Ahmad Khan, Nachiketa Publications (1972), p. 266.
    • Variant: "O Hindus and Muslims! Do you belong to a country other than India? Don’t you live on the soil and are you not buried under it or cremated on its ghats? If you live and die on this land, then bear in mind that ‘Hindu’ and ‘Muslim’ is but a religious word: all the Hindus, Muslims and Christians who live in this country are one nation." Quoted in Shirali, Aresh (10 August 2017). "The Enigma of Aligarh". Open Magazine.

L

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  • The Mussulmans of Calcutta though adopting various Hindu practices, have never amalgamated with the Hindus. They seem to retain towards them the views of Timur who said, - 'The Hindu has nothing of humanity but the figure.' Ambitions characterized the Moslem here last century as much as avarice did the Gentoo, but the days are gone for ever when a Mussulamn like the Foujdar of Hooghly had Rs. 6000 monthly salary and when the kora or the whip was hung up in every Mofussil Court for the Mussulman officials to flagellate the Hindus.
    • The Muslims of Calcutta, Rev. James Long. cited in Nair, P. Thankappan ed., British Social Life in Ancient Calcutta 1750 to 1850, Sanskrit Pustak Bhandar, 1983. p. 105. Also quoted in The India They Saw, ed. Jain Meenakshi, p. 404.
  • Muslim conquest was not without its blessings in Bengal. There, as elsewhere, developed an understanding between Hindus and Muslims. Hindus offered sweets at Muslims shrines; consulted and kept copies of the Quran. Musalmans responded with similar acts.
  • In one respect alone Jahangir deviated from the policy of his father: he did not permit people to embrace Hinduism even of their own free will. He severely punished Kaukab, Sharif and Abdul Latif who, under the influence of a Sanyasi, showed inclination for Hinduism. This policy would have stopped any erosion of Muslim numbers. Besides, while on a visit to Kashmir, when he learnt that the Hindus and Muslims intermarried freely, “and both give and take girls (he ordered that) taking them is good but giving them, God Forbid”. And any violation of this order was to be visited with capital punishment. This indeed was in accordance with the Islamic law. As per the Shariat law a Muslim may marry a Jewess, or a Christian, or a Sabean, but “a marriage between a Musalman and... a Hindu is invalid”. Similarly, it “a female Muslim cannot under any circumstances marry a non-Muslim”. May be it was because of this that Akbar discouraged all kinds of intercommunal marriages. ...

M

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  • Amongst the kings of Sind and Hind none treats the Muslims who are established in their domains with more distinction than the Ballahara.
    • al-Masudi, Murujadh -dhahab , I, p. 170. quoted from Wink A Al-Hind, The Making of the Indo-Islamic World. Volume 1 p 69
  • 'Alpau-d dín was a king who had no acquaintace with learning, and never associated with the learned. When he became king, he came to the conclusion that polity and government are one thing, and the rules and decrees of law are another. Royal commands belong to the king, legal decrees rest upon the Judgment of kázis and mufis. In accordance with this opinion, whatever affair of state came before him, he only looked to the public good, without considering whether his mode of dealing with it was lawful or unlawful. He never asked for legal opinons about poitical matters, and very few learned men visited him. Kázi Mughpisu-d dín, of Bayánah, used to go to court and sit down in private audience with the amirs. Once day, when the efforts were being made for the increase of the tribute and of the fines and imposts, the Sultán told the Kazi that he had several questions to ask him, and desired him to speak the plain truth. The Kazi replied, "The angel of my destiny seems to be close at hand, since your Majesty wishes to question me on matters of religion; if I sepak the truth you will be angry and kill me." The Sulpan said he would not kill him and commanded him to answer his questions truly and candidly. The Kazi then promised to answer in accordance with what he had read in books.
  • The Sultan then asked, "How are Hindus designated in the law, as payers of tributes or givers of tribute? The Kazi replied, "They are called payers of tribute, and when the revenue officer demands silver from them, they should tender gold. If the officer throws dirt into their mouths, they must without reluctance open their mouths to receive it. By doing so they show their respect for the officer. The due subordination of the zimmi is exhibited in this humble payment and by this throwing of dirt in their mouths. The glorification of Islam is a duty, and contempt of the Religion is vain. God holds them in contempt, for he says, "keep them under in subjection". To keep the Hindus in abasement is especially a religious duty, because they are the most inveterate enemies of the Prophet, and because the Prophet has commanded us to slay them, plunder them, and make them captive, saying, 'Convert them to Islam or kill them, enslave them and spoil their wealth and property.' No doctor but the great doctor (Hanifa), to whose school we belong, has assented to the imposition of the jizya (poll tax) on Hindus. Doctors of other schools allow no other alternative but 'Death or Islam.'" The Sultán smiled at this answer of the Kazi's, and said, "I do not understand any of the statements thou hast made; but this I have discovered, that the khuts and mukaddims ride upon fine horses, wear fine clothes, shoot with Persian bows, make war upon each other, and go out hunting; but of the kharaj (tribute), jizya (poll tax), kari (house tax), and chari (pasture tax), they do not pay one jital. They levy separately the Khut's (landowner's) share from the villages, give parties and drink wine, and many of them pay no revenue at all, either upon demand or without demand. Neither do they show any respect for my officers.

N

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  • Isana Nagara, another contemporary writer, describes the condition of the Hindus under Husain Shah as follows: “The wicked mlechchhas pollute the religion of the Hindus every day. They break the images of the gods into pieces and throw away the articles of worship. They throw into fire Srimad- Bhagavat and other holy scriptures, forcibly take away the conch-shell and bell of the Brahmanas (two necessary articles of worship), and lick the sandal paints on their bodies. They urinate like dogs on the sacred Tulasi plant, and deliberately pass faeces in the Hindu temples. They throw water from their mouths on the Hindus engaged in worship, and harass the Hindu saints as if they were so many lunatics let large.’’
    • Isana Nagara, quoted from The History and Culture of the Indian People, vol 6, Delhi Sultanate, p 633
  • "The Emperor said to Shaikh Nizam that his prayers were not having any effect. What could be the reason for this ? The Shaikh said, 'The reason is that a large number of Hindus are serving as ahlikhidmat (officials and officers) and as musahibs (courtiers) and they are ever (seen) in the Royal presence, and, as a result, the prayers do not have any effect'. The Emperor ordered that it is necessary that the Musalmans be appointed to serve in place of the Hindus."
    • Shaikh Nizam to Aurangzeb. Siyaha Waqai Darbar, Julus (R.Yr.) 10, Muharram 18 / 1st July 1667.

P

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  • [But ultimately the brunt of all such riots was borne by the Hindus. For instance, this is how Pelsaert describes the situation prevalent in the time of Jahangir (1605-27) during Muharram.] “The outcry (of mourning) lasts till the first quarter of the day; the coffins (Tazias) are brought to the river, and if the two parties meet carrying their biers (it is worse on that day), and one will not give place to the other, then if they are evenly matched, they may kill each other as if they were enemies at open war, for they run with naked swords like madmen. No Hindu can venture into the streets before midday, for even if they should escape with their life, at the least their arms and legs would be broken to pieces…”
    • Francisco Pelsaert, Jahangir’s India. Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan.
  • Even in regard to religion the idea that Hinduism was always held in contempt by the early Muslim rulers would not bear examination. In fact we have ample evidence that even under the most bigoted kings like Allauddin Khilji, the Hindu religious leaders received honour and recognition. From Jain sources we know that Allauddin held religious discourses with Acharya Mahasena who had to be brought from the Karnataka country for the purpose. It is also said that the Digambara Jain, Purna Chandra of Delhi, and the Swetambara ascetic Ramachandra Suri were in favour with the same Sultan. Ghiasuddin Tughlaq had two Jain officers who exercised great influence over him, while Firuz held in high honour the poet Ratnasekhara.
    • K. M. Panikkar, quoted in E. Sreedharan - A Textbook of Historiography, 500 B.C. to A.D. 2000-Orient blackswan (2019) Panikkar, Survey of Indian History
  • Thanks to the perennial, well established convention of the world, the Hindu has all along been a game of the Turks. The relationship between the Turk and the Hindu cannot be described better than that the Turk is like a tiger and the Hindu, a deer. It has been a long established rule of the whirling sky that the Hindus exist for the sake of the Turk. Being triumphant over them, whenever the Turk chooses to make an inroad upon them, he catches them, buys them, and sells them at will. Since the Hindu happens to be a (wretched) slave in all respects, none need exercise force on his slave. It does not become one to scowl at a goat which is being reared for one’s meals. Why should one wield a sharp sword for one who will die by (just) a fierce look?
    • Prataprudra (a subdued Raja), quoted in Amir Khusrau, in his Nuh Sipihr. Elliot and Dowson Vol. III, also in Jain, M. (2019). Flight of deities and rebirth of temples: Episodes from Indian history.248. Also in Harsh Narain, Myths of Composite Culture and Equality of Religions (1990) p. 17 [3]
    • Variant: The relation between Turk and Hindu is that of a lion and antelope, and the Turks whenever they please, can seize, buy, or sell any Hindu.

S

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  • A very frank and lucid exposition of the relation between the Hindus and Musalmans, as conceived by the latter, was given by a liberal Muslim leader, R. M. Sayani, in his Presidential Address at the twelfth Indian National Congress, held in Calcutta in 1896. The following extract is a very candid expression of the sentiments which powerfully influenced the Muslim community as a whole throughout the nineteenth century:
    “Before the advent of the British in India, the Musalmans were the rulers of the country. The Musalmans had, therefore, all the advantages appertaining to the ruling class. The sovereigns and the chiefs were their co-religionists, and so were the great landlords and the great officials. The court language was their own. Every place of trust and responsibility, or carrying influence and high emoluments, was by birthright, theirs. The Hindus did occupy some position but the Hindu holder of position were but the tenants-at-will of the Musalmans. The Musalmans had complete access to the sovereigns and to the chiefs. They could, and did, often eat at the same table with them. They could also, and often did, intermarry. The Hindus stood in awe of them. Enjoyment and influence and all the good things of the world were theirs.. Into the best-regulated kingdoms, however, as into the best-regulated societies and families, misfortunes would intrude and misfortunes did intrude into this happy Musalman Rule. ..By a stroke of misfortune, the Musalmans had to abdicate their position and descend to the level of their Hindu fellow-countrymen. The Hindus who had before stood in awe of their Musalman masters were thus railed a step by the fall of their said masters, and with their former awe dropped their courtesy also. The Musalmans, who are a very sensitive race, naturally resented the treatment and would have nothing to do either with their rulers or with their fellow-subjects. Meanwhile the noble policy of the new rulers of the country introduced English education into the country. The learning of an en¬ tirely unknown and foreign language, of course, required hard application and industry. The Hindus were accustomed to this, as even under the Musalman rule, they had practically to master a foreign tongue, and so easily took to the new education. But the Musalmans had not yet become accustomed to this sort of thing, and were, moreover, not then in a mood to learn, much less to learn anything that required hard work and application, especially as they had to work harder than their former subjects, the Hindus. Moreover, they resented competing with the Hindus, whom they had till recently regarded as their inferiors. The result was that so far as education was concerned, the Musalmans who were once superior to the Hindus now actually became their inferiors. Of course, they grumbled and groaned, but the irony of fate was inexorable. The stern realities of life were stranger than fiction The Musalmans were gradually ousted from their lands, their offices; in fact everything was lost save their honour. The Hindus, from a subservient state, came into the lands, offices and other worldly advantages of their former masters. Their exultation knew no bounds, and they trod upon the heels of their former masters. The Musalmans would have nothing to do with anything in which they might have to come into contact with the Hindus. They were soon reduced to a state of utter poverty. Ignorance and apathy seized hold of them while the fall of their former greatness rankled in their hearts.” (295ff)
  • Islam and infidelity (kufr) contradict one another. To establish the one means eradicating the other, the coming together of these contradictories being impossible. Therefore, Allah has commanded his Prophet to wage war (jihad) against the infidels, and be harsh with them. The glory is Islam consists in the humiliation and degradation of infidels and infidelity. He who honours the infidels, insults Islam. Honouring (the infidels) does not mean that they are accorded dignity, and made to sit in high places. It means allowing them to be in our company, to sit with them, and talk to them. They should be kept away like dogs. If there is some worldly purpose or work which depends upon them, and cannot be served without their help, they may be contacted while keeping in mind all the time that they are not worthy of respect. The best course according to Islam is that they should not be contacted even for worldly purposes. Allah has proclaimed in his Holy Word (Quran) that they are his and his Prophet’s enemies. And mixing with these enemies of Allah and his Prophet or showing affection for them, is one of the greatest crimes…
    …The abolition of jizyah in Hindustan is a result of friendship which (Hindus) have acquired with the rulers of this land… What right have the rulers to stop exacting jizyah? Allah himself has commanded imposition of jizyah for their (infidels’) humiliation and degradation. What is required is their disgrace, and the prestige and power of Muslims. The slaughter of non-Muslims means gain for Islam… To consult them (the kafirs) and then act according to their advice means honouring the enemies (of Islam), which is strictly forbidden…
    The prayer (=goodwill) of these enemies of Islam is false and fruitless. It should never be called for because it can only add to their numbers. If the infidels pray, they will surely seek the intercession of their idols, which is taking things too far… A wise man has said that unless you become a maniac (diwanah) you cannot attain Islam. The state of this mania means going beyond considerations of profit and loss. Whatever one gains in the service of Islam should suffice…
    • Ahmad Sirhindi, Maktubat-i-Imam Rabbani translated into Urdu by Maulana Muhammad Sa’id Ahmad Naqshbandi, Deoband, 1988, Volume I, p.388 ff.This letter was written to Shaikh Farid alias Nawab Murtaza Khan who was opposed to Akbar’s religious policy, and who supported Jahangir’s accession after taking from the latter a promise that Islam will be upheld in the new reign.
  • Whenever the Muharram… chances to coincide with Hindu festivals, such as the Ramnavmi or the birth of Rama, the Charakhpuja, or swing festival, or the Dasahra, serious riots have occurred as the processions meet in front of a mosque or Hindu temple, or when an attempt is made to cut the branches of some sacred fig-tree which impedes the passage of the cenotaphs....
    • Jafar Sharif, Islam in India or the Qanun-i-Islam, (description of the Muharram scene, eighteenth-nineteenth century) quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 8 [4]

T

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  • But even in the deepest darkness light persists. Timur’s gruesome invasion had a silver lining. Hindus and Muslims all stood up to a man to fight him wherever he went. The days of Mahmiid of Ghazni were a story of the past, and Timur met resistance everywhere. The people of India were known for their disunity in the face of a foreign invader. But they stood united against Timur. At Tulamba, Ajodhan, Deopalpur, Bhatnir, Meerut and Delhi—nay everywhere —the Hindus and Muslims fought shoulder to shoulder against the invader. Shaikh Sa’iduddin interceded with Timur on behalf of the Hindu chief of Bhatnir. At Meerut, Ilyas Afghan, a Muslim, burnt his womenfolk in the fire of jawhar. During Timur’s visitation the Hindus and Muslims learnt to sink their differences and stand united.
    • About Timur. K.S. Lal, Twilight of the Sultanate (1963) p. 42-3
  • If on the day of the feast of the Hindus one is present in approval of them or frolics with them, is happy on that account, and gives them some gift, Abu Hafs Kabir (God's mercy upon him) has maintained that if a man has performed fifty years of worship of God, and, when their New Year (nawruz) comes, sends a gift to the infidels for the glorification of that day, even if it is only an egg, all of his worship of fifty years is in vain.
    • Ta'ifi*, Mahmud* ibn Ahmad* ibn Abu* al­Qasim* ibn Ahmad*. Khulasat* al­ahkam* fi* din* al­islam*. (Persian Ms.) Aligarh: Maulana Azad Library, University Zamima*, no. 1 Farsiyya* Fiqh. n.d. [14th cent.]. Also in Jain, M. (2010). Parallel pathways: Essays on Hindu-Muslim relations, 1707-1857. Also in Carl W. Ernst_ Annemarie Schimmel (foreword) - Eternal Garden_ Mysticism, History, and Politics at a South Asian Sufi Center-State University of New York Press (1992) [This source also comments, Rarely, Indian Muslim legists made analogies between Zoroastrian or Christian practices to forbid Muslims from participating in Indian religious festivals]

U

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  • The epigraph reminds us of a well-known incident described by the Muslim chroniclers, e.g. Muhammad Awfi, observing that “he never heard a story to be compared with this’. During the reign of Rai Jaising (i.e., the Chaulukya king Jayasitnha Siddharaja, 1094-1144 A.D.), there was a mosque and a minaret at the city of Khambiyat on the sea-shore (i.e. at Cambay in the Kaira District of Bombay State). The Parsi settlers of the locality instigated the local Hindus to attack the Musalmans of Khambayat and the minaret was destroyed and the mosque burnt, eighty Musalmans being killed in the course of the incident. A Muhammadan named Khatib “Ali, who was the Khatib or reader of Khutba at the Khambiyat mosque, escaped and reached Nahrwala (ie. Anahillapataka) with a view to put up his case before the judicial officers of the king. The king's courtiers were, hqwever, inclined to screen the culprits of the incident at Khambayat. But, once when the king was going out ahunting. Khatib “Ali drew his attention and had the opportunity of placing in the king’s hands a Kasia in which he had stated the whole case in Hindi verse. As the king felt that Khatib “Ali might not get justice from his judges since “a difference of religion was involved in the case ', he himself visited Khambayat in the guise of a tradesman and learnt all about the incident. He then punished two leading men from each of the non-Muslim classes such as Brahmanas, Fire-worshippers (Pirsis) and others, and gave to the Muhammadans of Khambayat a lakh of Balotras (silver coins) to enable them to rebuild the mosque and minaret. Khatib “Ali was favoured with a present of four articles of dress. Indeed, instances of such religious toleration are rare in the history of the world.

V

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  • Somewhere a certain Musalman catches hold of someone going on the way. He catches hold of a Brahman boy and sacrifices a calf over his forehead. He builds a mosque after breaking a temple... He treats the Hindus with contempt.
    • Vidyapati (1352–1448), Kirtilata. Quoted from Lal, K. S. Historical essays. Volume II page 113.

Quotes (20th and 21st century)

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The Hindus say that the British policy of “divide and rule” is the real cause of this failure [of Hindu-Muslim unity]. But time has come to discard the facile explanation so dear to the Hindus (…) What stands between the Hindus and Muslims is not a mere matter of difference, and this antagonism is not to be attributed to material causes. It is formed by causes which take their origin in historical, religious, cultural and social antipathy, of which political antipathy is only a reflection. ~ B.R. Ambedkar
In the democracy which I have envisaged, a democracy established by non-violence, there will be equal freedom for all. Everybody will be his own master. It is to join a struggle for such democracy that I invite you today. Once you realize this you will forget the differences between the Hindus and Muslims, and think of yourselves as Indians only, engaged in the common struggle for independence. ~ Mahatma Gandhi

A

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  • Such is the record of Hindu-Muslim relationship from 1920 to 1940. Placed side by side with the frantic efforts made by Mr. Gandhi to bring about Hindu-Muslim unity, the record makes most painful and heart-rending reading. It would not be much exaggeration to say that it is a record of twenty years of civil war between the Hindus and the Muslims in India, interrupted by brief intervals of armed peace. ... These acts of barbarism against women, committed without remorse, without shame and without condemnation by their fellow brethren show the depth of the antagonism which divided the two communities. The tempers on each side were the tempers of two warring nations. There was carnage, pillage, sacrilege and outrage of every species, perpetrated by Hindus against Musalmans and by Musalmans against Hindus—more perhaps by Musalmans against Hindus than by Hindus against Musalmans. Cases of arson have occurred in which Musalmans have set fire to the houses of Hindus, in which whole families of Hindus, men, women and children were roasted alive and consumed in the fire, to the great satisfaction of the Muslim spectators. What is astonishing is that these cold and deliberate acts of rank cruelty were not regarded as atrocities to be condemned but were treated as legitimate acts of warfare for which no apology was necessary.
  • [In words of utter despair the editor said:… To talk about Hindu-Muslim unity from a thousand platforms or to give it blazoning headlines is to perpetrate an illusion whose cloudily structure dissolves itself at the exchange of brickbats and desecration of tombs and temples….]
    Nothing I could say can so well show the futility of Hindu-Muslim unity. Hindu-Muslim unity up to now was at least in sight although it was like a mirage. Today it is out of sight and also out of mind.
    • Dr. B.R Ambedkar: Pakistan or The Partition of India (1946), p. 186-7
  • …the Hindus are right when they say that it is not possible to establish social contact between Hindus and Muslims because such contact can only mean contact between women from one side and men from the other.
    • Dr. B.R Ambedkar: Pakistan or The Partition of India (1946)
  • The second thing that is noticeable among the Muslims is the spirit of exploiting the weaknesses of the Hindus. If the Hindus object to anything, the Muslim policy seems to be to insist upon it and give it up only when the Hindus show themselves ready to offer a price for it by giving the Muslims some other concessions.
    • Dr. B.R Ambedkar: Pakistan or The Partition of India (1946)
  • Such is the record of Hindu-Muslim relationship from 1920 to 1940. Placed side by side with the frantic efforts made by Mr. Gandhi to bring about Hindu-Muslim unity, the record makes most painful and heart-rending reading. It would not be much exaggeration to say that it is a record of twenty years of civil war between the Hindus and the Muslims in India, interrupted by brief intervals of armed peace. [...] The tempers on each side were the tempers of two warring nations. There was carnage, pillage, sacrilege and outrage of every species, perpetrated by Hindus against Musalmans and by Musalmans against Hindus—more perhaps by Musalmans against Hindus than by Hindus against Musalmans. Cases of arson have occurred in which Musalmans have set fire to the houses of Hindus, in which whole families of Hindus, men, women and children were roasted alive and consumed in the fire, to the great satisfaction of the Muslim spectators. What is astonishing is that these cold and deliberate acts of rank cruelty were not regarded as atrocities to be condemned but were treated as legitimate acts of warfare for which no apology was necessary. [...] Nothing I could say can so well show the futility of Hindu-Muslim unity. Hindu-Muslim unity up to now was at least in sight although it was like a mirage. Today it is out of sight and also out of mind.
  • Unless there is unification of the Muslims who wish to separate from the Hindus and unless there is liberation of eachfrom the fear of domination by the other, there can be no doubt that this malaise of social stagnation will not be setright. Even a superficial observer cannot fail to notice that a spirit of aggression underlies the Hindu attitude towards the Muslim and the Muslim attitude towards the Hindu. The Hindu's spirit of aggression is a new phase which he has just begun to cultivate. The Muslim's spirit of aggression is his native endowment, and is ancient as compared with that of the Hindu. It is not that the Hindu, if given time, will not pick up and overtake the Muslim. But as matters stand to-day, the Muslim in this exhibition of the spirit of aggression leaves the Hindu far behind.
  • While it is necessary to admit that the efforts at Hindu-Muslim unity have failed and that the Muslim ideology has undergone a complete revolution, it is equally necessary to know the precise causes which have produced these effects. The Hindus say that the British policy of divide and rule is the real cause of this failure and of this ideological revolution. There is nothing surprising in this. The Hindus having cultivated the Irish mentality, to have no other politics except that of being always against the Government, are ready to blame the Government for everything including bad weather. But [the] time has come to discard the facile explanation so dear to the Hindus. For it fails to take into account two very important circumstances. In the first place, it overlooks the fact that the policy of divide and rule, allowing that the British do resort to it, cannot succeed unless there are elements which make division possible, and further if the policy succeeds for such a long time, it means that the elements which divide are more or less permanent and irreconcilable and are not transitory or superficial.
  • Secondly, it forgets that Mr. Jinnah, who represents this ideological transformation, can never be suspected of being a tool in the hands of the British even by the worst of his enemies. He may be too self-opinionated, an egotist without the mask, and has perhaps a degree of arrogance which is not compensated by any extraordinary intellect or equipment. It may be on that account he is unable to reconcile himself to a second place and work with others in that capacity for a public cause. He may not be overflowing with ideas although he is not, as his critics make him out to be, an empty-headed dandy living upon the ideas of others. It may be that his fame is built up more upon art and less on substance. At the same time, it is doubtful if there is a politician in India to whom the adjective incorruptible can be more fittingly applied. Anyone who knows what his relations with the British Government have been, will admit that he has always been their critic, if indeed he has not been their adversary. No one can buy him. For it must be said to his credit that he has never been a soldier of fortune. The customary Hindu explanation fails to account for the ideological transformation of Mr. Jinnah. What is then the real explanation of these tragic phenomena, this failure of the efforts for unity, this transformation in the Muslim ideology?
  • The real explanation of this failure of Hindu-Muslim unity lies in the failure to realize that what stands between the Hindus and Muslims is not a mere matter of difference, and that this antagonism is not to be attributed to material causes. It is formed by causes which take their origin in historical, religious, cultural and social antipathy, of which political antipathy is only a reflection. These form one deep river of discontent which, being regularly fed by these sources, keeps on mounting to a head and overflowing its ordinary channels. Any current of water flowing from another source, however pure, when it joins it, instead of altering the colour or diluting its strength becomes lost in the main stream. The silt of this antagonism which this current has deposited, has become permanent and deep. So long as this silt keeps on accumulating and so long as this antagonism lasts, it is unnatural to expect this antipathy between Hindus and Muslims to give place to unity.
  • We don not shun, we desire the awakening of Islam in India even if its first crude efforts are misdirected against ourselves; for all strength, all energy, all action is grist to the mill of the nation builder. In that faith we are ready, when the time comes for us to meet in the political field, to exchange with the Musulman, just as he chooses, the firm clasp of the brother or the resolute grip of the wrestler. That time has not yet come. There is absolutely no reason why the electoral question should create bad blood between the two communities, for if we leave aside the limited number who still hunger after loaves and fishes or nurse dead delusions, the reforms have no living interest for the Hindu. His field of energy lies elsewhere than in the enlarged pretences of British Liberalism. His business is to find out his own strength and prepare it for a great future, and the less he meddles with unreal politics and nerveless activities, the better for the nation. The Mahomedan has not progressed so far. He has to taste the sweets of political privilege and find them turn to ashes in his mouth. He has to formulate demands, rejoice at promises, fume at betrayals, until he thoroughly discovers the falsity and impossibility of his hopes. His progress is likely to be much swifter than ours has been in the past, for he gets the advantage if not of our experience, at least of the ideas now in the air and of the more bracing and stimulating atmosphere. He is more likely to demand than to crave, and his disillusionment must necessarily be the speedier. And it is then that he too will seek the strength in himself and touch the true springs of self-development. Our best policy is to leave the Mahomedan representatives on the councils to work out their destiny face to face with the bureaucracy, with no weightier Hindu counterpoise than the effete politicians, the time-servers and the self-seekers.
  • Of one thing we may be certain, that Hindu-Mahomedan unity cannot be effected by political adjustments or Congress flatteries. It must be sought deeper down, in the heart and in the mind, for where the causes of disunion are, there the remedies must be sought. We shall do well in trying to solve the problem to remember that misunderstanding is the most fruitful cause of our differences, that love compels love and that strength conciliates the strong. We must strive to remove the causes of misunderstanding by a better mutual knowledge and sympathy; we must extend the unfaltering love of the patriot to our Musulman brother, remembering always that in him too Narayana dwells and to him too our Mother has given a permanent place in her bosom; but we must cease to approach him falsely or flatter out of a selfish weakness and cowardice. We believe this to be the only practical way of dealing with the difficulty. As a political question the Hindu-Mahomedan problem does not interest us at all, as a national problem it is of supreme importance. We shall make it a main part of our work to place Mahomed and Islam in a new light before our readers, to spread juster views of Mahomedan history and civilisation, to appreciate the Musulman's place in our national development and the means of harmonising his communal life with our own, not ignoring the difficulties that stand in our way but making the most of the possibilities of brotherhood and mutual understanding. Intellectual sympathy can only draw together, the sympathy of the heart can alone unite. But the one is a good preparation for the other.
  • You can live amicably with a religion whose principle is toleration. But how is it possible to live peacefully with a religion whose principle is 'I will not tolerate you? How are you going to have unity with these people? Certainly, Hindu-Muslim unity cannot be arrived at on the basis that the Muslims will go on converting Hindus while the Hindus shall not convert any Mahomedan. You can't build unity on such a basis. Perhaps the only way of making the Mahomedans harmless is to make them lose their fanatic faith in their religion....
    • Sri Aurobindo, Ghose, A., Nahar, S., & Institut de recherches évolutives. (2000). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de recherches évolutives.
  • I am sorry they are making a fetish of this Hindu-Muslim unity. It is no use ignoring facts; some day the Hindus may have to fight the Muslims and they must prepare for it. Hindu-Muslim unity should not mean the subjection of the Hindus. Every time the mildness of the Hindu has given way. The best solution would be to allow the Hindus to organize themselves and the Hindu-Muslim unity would take care of itself, it would automatically solve the problem. Otherwise, we are lulled into a false sense of satisfaction that we have solved a difficult problem, when in fact we have only shelved it.
    • Sri Aurobindo, Ghose, A., Nahar, S., & Institut de recherches évolutives. (2000). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de recherches évolutives.

B

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  • Mrs. Gandhi has only one dream: to take over the whole sub­continent, to subjugate us. She’d like a confederation so as to make Pakistan disappear from the face of the earth, and that’s why she says we’re brothers, and so forth. We’re not brothers. We never have been. Our religions go too deep into our souls, into our ways of life. Our cultures are different, our attitudes are different. From the day they’re born, to the day they die, a Hindu and a Muslim are subject to laws and customs that have no points of contact. Even their ways of eating and drinking are different. They’re two strong and irrecon­cilable faiths. It’s shown by the fact that neither of the two has ever succeeded in reaching a compromise with the other, a modus vivendi. Only dictatorial monarchies, foreign invasions, from the Mongols to the British, have succeeded in holding us together by a kind of Pax Romana. We’ve never arrived at a harmonious relationship.
    • Zulfikar Ali Bhutto, April 1972 interview to Oriana Fallaci, as quoted in Interviews with History and Conversations with Power (2011).

C

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  • It is hardly surprising that Englishmen would exploit the situation and seek by every means to keep up, if not aggravate, the differences between the Hindus and Muslims. Sir Valentine Chirol’s book, Indian Unrest, published in 1910, serves as an example par excellence of this mentality. “It would be an evil day”, he says, “if the Muhammadans came to believe that they could only trust to their own right hand and no longer to the authority and sense of justice of the British Raj, to avert the dangers which they foresee in the future from the establishment of an overt or covert Hindu ascendancy.’
  • If we go by the lessons of history we have to accept that the goal of Hindu-Muslim unity is a mirage. When Muslims first entered India, they looted the country, destroyed the temples, broke the idols, raped the women and heaped innumberable indignities on the people of this country. Today it appears that such noxious behaviour has entered the bone-marrow of Muslims. Unity can be achieved among equals. In view of the big gap between the cultural level of Hindus and Muslims which can hardly be bridged, I am of the view that Hindu-Muslim unity which could not be achieved during the last thousand years will not materialise during the ensuing thousand years. If we are to drive away the English people depending upon this elusive capital of Hindu-Muslim unity, I would rather advise its postponement.”
    • Sarat Chandra Chattopadhyay, ‘Bortoman Hindu-Musalman Somosya', in Krishnanagar Session of Bengal Congress in October 1926, 'Bartaman Hindu-Muslim Samasya’ edited by Dipankar Chattopadhyaya, published by Panchajanya Prakashani, Calcutta. [6] and quoted from Goel, S.R. Muslim Separatism - Causes and Consequences
  • I say that the Muslims do not have the slightest right to complain about the desecration of one mosque. From 1000 A.D., every Hindu temple from Kathiawar to Bihar from the Himalayas to the Vindhyas, has been sacked and ruined. Not one temple was left standing all over northern India… Temples escaped destruction only where Muslim power did not gain access to them for reasons such as dense forests. Otherwise it was a continuous spell of vandalism. No nation, with any self-respect, will forgive this. They took over our women. And they imposed the Jaziya, the tax. Why should we forget and forgive all that? What happened in Ayodhya would not have happened, had the Muslims acknowledged this historical argument even once. Then we could have said : All right, let the past remain in the past and let us see how best we can solve this problem…
  • There are several reasons why Muslims make good enemies in the Indian context. One is that Muslims, whether they like it or not, are historically identified with the invaders who did most to destroy Hindu culture. Of course, not all the Muslim elite in India espoused this program assiduously, and many did not pursue it at all or indeed did the opposite. But there was enough rhetoric of destruction, and enough actual destruction, to lend support to a deep sense of Hindu grievance.
    • Michael Cook - Ancient religions, modern politics _ the Islamic case in comparative perspective-Princeton University Press (2014)

F

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  • It is hardly surprising that the Englishmen would try by every means to keep up the differences between the two communities. Sir Bamfylde Fuller, Lieutenant-Governor of East Bengal and Assam, admitted his preferential treatment of the Muslims and explained it by a_ parable. “I said,” writes he, “that I was like a man who was married to two wives, one a Hindu, the other a Muhammadan—both young and charming— but was forced into the arms of one of them by the rudeness of the other.“ (225)

G

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  • Sir Percival Griffiths, a member of the L.C.S., stressed the Muslim belief that “their interests must be regarded as completely separate from those of the Hindus, and that no fusion of the two communities was possible.” He adds, significantly enough, that however deplorable, “the statesman had to accept it.’”
  • A sturdy old Muslim villager of Multan cam in, rushing and jostling his way through the impeding volunteers, shook hand with Gandhiji and sat down. He was in the highest spirits, but then Maulana Mohammad Ali told him, "Do you know he is on a roza (fast) of 21 days-because Muslims and Hindus do not stop fighting?" THe old man grew pale and began to grumble, "Somebody incites badmashes of both the communities and so all these brawls. But none of us there is quarrelling" and with these words he too began to urge, "Take but a quarter pound of milk daily. Eat very sparingly, say, even on alternate days, but please do some such thing; for, in the case of a person like you, every act is a prayer to God whether you sit or stand, eat or drink." Highly pleased Gandhiji said, "And can this also not be a prayer? This abstinence from eating-this roza?" The question puzzled the simple old man, "But do listen to the earnest entreaty of such a nobody like myself; and eat." And then as he left, he said, "I will come again after ten or twenty days." "Do come," said Bapu, "after twenty days."
  • Bapu asked me:
    'Do you see the meaning of my fast on account of the Bombay and Chauri Chaura incidents?'
    'Yes', said I.
    'Then why can you not see the meaning of this fast?'
    'There you fasted by way of penance for what you thought was a crime committed by you. There is no such thing here. There is not the semblance of an offence that may be attributed to you.'
    'What a misconception! In Chauri Chaura the culprits were those who had never seen me, never know me. Today the culprits are those who know me and even profess to love me!'
    'Shaukat Ali and Mohammad Ali', I said, 'are trying their best to quench the conflagration. But it is beyond them. Some men may be beyond their reach, even your reach. What can they do? What can you do? The situation will take time to improve.'
    'That is another story', he answered, 'Shaukat Ali and Mohammad Ali are pure gold. They are trying their best, I know. But the situation is out of our hands today. It was in our hands six months ago. I know my fast will upset them. Indirectly it might have an effect on their minds, but it was not meant to prude an effect on any one's mind.'
    'That's all right I replied. 'But you have yet to tell me where your error lay for which you are doing penacne.'
  • 'My error! Why, I may be charged with having committed a breach of faith with the Hindus. I asked them to befriend Muslims. I asked them to lay their lives and their property at the disposal of the Mussulmans for the protection of their Holy Places. Even today I am asking them to practise Ahimsa, to settle quarrels by dying, but not by killing. And what do I find to be the result? How many temples have been desecrated? How many sisters come to me with complaints? As I was saying to Hakimji yesterday, Hindu women are in mortal fear of Mussulman goondas. In many places they fear to go out alone. I had a letter from... ...How can I bear the way in which his little children were molested? How can I ask Hindus to put up with everything patiently? I gave the assurance that the friendship of Mussulmans was bound to bear good fruit. I asked them to befriend them, regardless of the result. It is not in my power today to make good that assurance, neither it is in the power of Mohammad Ali or Shaukat Ali. Who listents to me? And yet I must ask the Hindus even today to die and not to kill. I can only do so by laying down my own life. I can teach them the way to die my own example. There is no other way... ...I launched non-co-operation. Today I find that the people are non-co-operating against one another, without any regard for non-violence. What is the reason? Only this, that I am not completely non-violent. If I were practising non-violence to perfection, I should not have seen the violence I see around me today. My fast is therefore a penance. I blame no one. I blame only myself. I have lost the power wherewith to appeal to people. Defeated and helpless I must submit my petition in His Court. Only He will listen, no one else.'
  • It was a torrent that I could hardly catch, much less reproduce. I asked at the end: 'But, Bapu, Should the penance take only this shape, and no other? Is fasting prescribed by our religion?' ' Certainly,' said he, 'What did the Rishis of old do? It is unthinkable that they ate anything during their penances-insome cases, gone through in caves, and for hundreds of years. Parvati who did penance to win Shiva would not touch even the leaves of trees, much less fruit or food. Hinduism is full of penance and prayer. I have decided on this fast with deeper deliberation than I gave to any of my previous fast. I had such a fast in mind even when I conceived and launched non-co-operation. At that time, I said to myself, 'I am placing this terrible weapon in the hands of the people. If it is abused, I must pay the price by laying down my life.' That moment seems to have arrived today. The object of the previous fast was limited. The object of this is unlimited and there is boundless love at the back of it. I am today bathing in that ocean of love.'
  • Hindus should never be angry against the Muslims even if the latter might make up their minds to undo even their existence.
  • Muslims must realize and admit the wrongs perpetrated under the Islamic rule.
    • Mahatma Gandhi. 25 December 1947, in reaction to a Urdu poem protesting against the planned rebuilding of the Somnath temple and calling for "a new Ghaznavi to avenge the renovation of the Somnath temple", quoted by Rajmohan Gandhi: Revenge and Reconciliation, p. 237 and quoted in Elst, Koenraad (2014). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa.
  • Unless this elementary condition is recognised, we have no atmosphere for considering the ways and means of removing misunderstanding and arriving at an honourable, lasting settlement. But, assuming that the acceptance of the elementary condition will be common cause between the two communities, let us consider the constant disturbing factors. There is no doubt in my mind that in the majority of quarrels the Hindus come out second best. But my own expirence confirms the opinion that the Mussalman as a rule is a bully, and the Hindu as a rule is a coward. I have noticed this in railway trains, on public roads, and in the quarrels which I had the privilege of settling. Need the Hindu blame the Mussalman for his cowardice? Where there are cowards, there will always be bullies. They say that in Saharanpur the Mussalmans looted houses, broke open safes and in one case a Hindu woman's modesty was outraged. Whose fault was this? Mussalmans can offer no defence for the execrable conduct, it is true. But I as a Hindu am more ashamed of Hindu cowardice than I angry at the Mussalman bullying. Why did not the owners of the houses looted die in the attempt to defend their possessions? Where were the relatives of the outraged sister at the time of the outrage? Have they no account to render of themselves? My non-violence does not admit of running away from danger and leaving dear ones unprotected. Between violence and cowardly flight, I can only prefer violence to cowardice. I can no more preach non-violence to a coward than I can tempt a blind man to enjoy healthy scenes.
  • Non-violence is the summit of bravery. And in my own experience, I have had no difficulty in demonstrating to men trained in the school of violence the superiority of non-violence. As a coward, which I was for years, I harboured violence. I began to prize non-violence only when I began to shed cowardice. Those Hindus who ran away from the post of duty when it was attended with danger did so not because they were non-violent, or because they were afraid to strike, but because they were unwilling to die or even suffer any injury. A rabbit that runs away from the bull terrier is no particularly non-violent. The poor thing trembles at the sight of the terrier and runs for very life. Those Hindus who ran away to save their lives would have been truly non-violent and would have covered themselves with glory and added lustre to their faith and won the friendship of their Mussalman assailants, if they had stood bare breast with smiles on their lips, and died at their post. They would have done less well though still well, if they had stood at their post and returned blow. If the Hindus wish to convert the Mussalman bully into a respecting friend, they have to learn to die in the face of the heaviest odds.
  • Though the majority of the Mussalmans of India and the Hindus belong to the same 'stock', the religious environment has made them different. I believe and I have noticed too that thought transforms man’s features as well as character. The Sikhs are the most recent illustration of the fact. The Mussalman being generally in a minority has as a class developed into a bully. Moreover being heir to fresh traditions he exhibits the virility of a comparatively new system of life. Though in my opinion non-violence has a predominant place in the Koran, the thirteen hundred years of imperialistic expansion has made the Mussalmans fighters as a body. They are therefore, aggressive. Bullying is the natural excrescence of an aggressive spirit. The Hindu has an age old civilisation. He is essentially non-violent. His civilisation has passed through the experiences that the two recent ones are still passing through. If Hinduism was ever imperialistic in the modern sense of the term, it has outlived its imperialism and has either deliberately or as a matter of course given it up. Predominance of the non-violent spirit has restricted the use of arms to a small minority, which must always be subordinate to a civil power highly spiritual, learned and selfless.
  • The Hindus as a body are therefore not equipped for fighting. But not having retained their spiritual training, they have forgotten the use of an effective substitute for arms and not knowing their use nor having an aptitude for them, they have become docile to the point of timidity or cowardice. This vice is therefore a natural excrescence of gentleness. Holding this view, I do not think that the Hindu exclusiveness, bad as it undoubtedly is, has much to do with the Hindu timidity. Hence also my disbelief in Akhadas as a means of self-defence. I prize them for physical culture but, for self-defence I would restore the spiritual culture. The best and most lasting self-defence is self-purification. I refuse to be lifted off my feet because of the scares that haunt us today. If Hindus would but believe in themselves and work in accordance with their traditions, they will have no reason to fear bullying. The moment they recommence the real spiritual training the Mussalman will respond. He cannot help it. If I can get together a band of young Hindus with faith in themselves and therefore faith in the Mussalmans, the band will become a shield for the vneaker ones. They (the young Hindus) will teach how to die without killing. I know no other way. When our ancestors saw affliction surrounding them, they went in for tapasya purification. They realised the helplessness of the flesh and in their helplessnes they prayed till they compelled the Maker to obey their call. 'Oh yes,' says my Hindu friend,‘but then God sent some one to wield arms. I am not concerned with denying the truth of the retort. All I say to the friend is that as a Hindu he may not ignore the cause and secure the result. It will be time to fight, when we have done enough lapasya. Are we purified enough I ask? Have we even done willing penance for the sin of untouchability, let alone the personal purity of individuals? Are our religious preceptors all that they should be? We are beating the air whilst we simply concentrate our attention upon picking holes in the Mussalmam conduct. As with the English-man, so with the Mussalman. If our professions are true, we should find it infinitely less difficult to conquer the Mussalman than the English. But Hindus whisper to me that they have hope of the Englishman hut none of the Mussalman. I say to them,'if you have no hope of the Mussalman, your hope of the Englishman is foredoomed to failure.'
  • The Goondas came on the scene because the leaders wanted them. The leaders distrusted one another. Distrust never comes from well-defined causes. A variety of causes, more felt than realised, breeds distrust. We have not yet visualised the fact that our interests are identical. Each party seems vaguely to believe that it can displace the other by some kind of manoeuvermg. But I freely confess as suggested by Babu Bhagwandas that our not knowing the kind of Swaraj we want has also a great deal to do with the distrust. I used not to think so, but he had almost converted me before I became Sir George Lloyd's guest at the Yeravada Central Prison. I am a confirmed convert. The 'points of contact' referred to by me is a phrase intended to cover all social, religious and political relations alike as between individuals and masses. Thus, for instance instead of accentuating the differences in religion, I should set about discovering the good points common to both. I would bridge the social distance wherever I can do so consistently with my religious belief, I would go out of my way to seek common ground on the political field. As for the referee, I have named Hakim Saheb’s name undoubtedly for the universal respect that it carries with it. But I would not hesitate to put the pen even in the hands of a Mussalman who maybe known for his prejudices and fanaticism. For as a Hindu, I should know that I have nothing to lose even if the referee gave the Mussalmans a majority of seats in every province. There is no principle at stake in giving or having seats in elective bodies. Moreover experience has taught me to know that undivided responsibility immediately puts a man on his mettle and his pride or God-fearingness sobers him.
  • In the democracy which I have envisaged, a democracy established by non-violence, there will be equal freedom for all. Everybody will be his own master. It is to join a struggle for such democracy that I invite you today. Once you realize this you will forget the differences between the Hindus and Muslims, and think of yourselves as Indians only, engaged in the common struggle for independence.
  • The leaders of the Indian National Congress could think only in terms of a parliamentary constitution patterned on the British model. They could, therefore, see no alternative to winning the trust of the minority community. That was the starting point of an endless exercise for finding a constitutional formula which could satisfy the Muslims. They could not see that they were thus getting into a blind alley from which there was no way out. The reservations and weight ages which the minority community demanded in all spheres of national life, at every conference table, went on multiplying in direct proportion to the concessions made by the majority community. And the British were always there to compete with the Nationalists in making greater and greater concessions to the Muslims. The constitutional set dement, however, was not the only set dement which the minority community was seeking. It was also objecting to every manifestation of National Culture in the public life of the country. If the Hindus sang Vande Mãtaram in a public meeting, it was a conspiracy to convert Muslims into kãfirs. If the Hindus blew a conch, or broke a coconut, or garlanded the portrait of a revered patriot, it was an attempt to 'force' Muslims into 'idolatry'. If the Hindus spoke in any of their native languages, it was an 'affront' to the culture of Islam. If the Hindus took pride in their pre-Islamic heroes, it was a 'devaluation' of Islamic history. And so on, there were many more objections, major and minor, to every national self-expression. In short, it was a demand that Hindus should cease to be Hindus and become instead a faceless conglomeration of rootless individuals. On the other hand, the 'minority community' was not prepared to make the slightest concession in what they regarded as their religious and cultural rights. If the Hindus requested that cow-killing should stop, it was a demand for renouncing an 'established Islamic practice'. If the Hindus objected to an open sale of beef in the bazars, it was an 'encroachment' on the 'civil rights' of the Muslims. If the Hindus demanded that cows meant for ritual slaughter should not be decorated and marched through Hindu localities, it was 'trampling upon time-honoured Islamic traditions'. If the Hindus appealed that Hindu religious processions passing through a public thoroughfare should not be obstructed, it was an attempt to 'disturb the peace of Muslim prayers'. If the Hindus wanted their native languages to attain an equal status with Urdu in the courts and the administration, it was an 'assault on Muslim culture'. If the Hindus taught to their children the true history of Muslim tyrants, it was a 'hate campaign against Islamic heroes'. And the 'minority community' was always ready to 'defend' its 'religion and culture' by taking recourse to street riots.
  • By all that I have written on the subject of composite culture, I do not intend to say that I am opposed to an understanding and reconciliation between the two communities. All I want to say is that no significant synthesis or assimilation took place in the past, and history should not be distorted and falsified to serve the political purposes of a Hindu-baiting herd. If there is any lesson which we can profitably learn from medieval Indian history, it is that no understanding between Hindus and Muslims is possible unless the very first premises of Islam are radically revised in keeping with reason, universality, and humanism.
    • Goel, S. R. (2001). The story of Islamic imperialism in India.
  • Many workers appear to take a delight in blaming others for all ills. Some may put the blame on the political perversities, others on the aggressive activities of the Christians or Muslims and such other faiths. Let our workers keep their minds free from such tendencies and work for our people and our Dharma in the right spirit, lend a helping hand to all our brethren who need help and strive to relieve distress wherever we see it. In this service no distinction should be made between man and man. We have to serve all, be he a Christian or a Muslim or a human being of any other persuasion; for, calamities, distress and misfortunes make no such distinction but afflict all alike. And in serving to relieve the sufferings of man let it not be in a spirit of condescension or mere compassion but as devoted worship of the Lord abiding in the heart of all beings, in the true spirit of our dharma of surrendering our all in the humble service of Him who is Father, Mother, Brother, Friend and Everything to us all. And may our actions succeed in bringing out the Glory and Effulgence of our Sanatana-Eternal - Dharma.
    • M. S. Golwalkar, Bunch of Thoughts, Quoted from Talreja, K. M. (2000). Holy Vedas and holy Bible: A comparative study. New Delhi: Rashtriya Chetana Sangathan. Also in [8] [9]

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  • The peaceful Indian Mussalman, descended beyond doubt from Hindu ancestors, was dressed up in the garb of a foreign barbarian, as a breaker of temples, and an eater of beef, and declared to be a military colonist in the land where he had lived for about thirty or forty centuries…. The result of it is seen in the communalistic atmosphere of India today.
  • The Hindu feels it his duty to dislike those whom he has been taught to consider the enemy of his religion and his ancestors; the Mussalman, lured into the false belief that he was once a member of a ruling race, feels insufferably wronged by being relegated to the status of a minority community. Fools both! Even if the Muslims eight centuries ago were as bad as they were painted, would there be any sense in holding the present generation responsible for their deeds. It is but an imaginative tie that joins the modern Hindu with Harshavardhana or Asoka, or the modern Mussalman with Shihabuddin or Mahmud.
    • Mohammad Habib in Politics and society during the early medieval period: collected works of Professor Mohammad Habib, Volume 1 (1974); p. 12. Quoted in Identity and Religion: Foundations of Anti-Islamism in India by Amalendu Misra; published by SAGE Publications, p. 210
  • I am sorry to hear of the increasing friction between Hindus and Muhammedans in the N.W.F.P. and the Punjab. One hardly knows what to wish for; unity of ideas and action would be very dangerous politically, divergence of ideas and collision are administratively troublesome. Of the two the latter is the least risky, though it throws anxiety and responsibility upon those on the spot where the friction exists.

K

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  • When you write `native, 'who do you mean? The Mahommedan who hates the Hindu; the Hindu who hates the Mahommedan; the Sikh who loathes both; or the semi-anglicised product of our Indian colleges who is hated and despised by Sikh, Hindu and Mahommedan.
    • R. Kipling on Indians, quoted from Ibn, W. (2009). Defending the West: A critique of Edward Said's Orientalism. Amherst, N.Y: Prometheus Books.

M

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  • Something no doubt depended upon individual rulers; some of them adopted a more liberal, others a more cruel and intolerant attitude. But on the whole the framework remained intact, for it was based on the fundamental principle of Islamic theocracy. It recognized only one faith, one people, and one supreme authority, acting as the head of a religious trust. The Hindus, being infidels or non-believers, could not claim the full rights of citizens. At the very best, they could be tolerated as dhimmis, an insulting title which connoted political inferiority…. The Islamic State regarded all non-Muslims as enemies, to curb whose growth in power was conceived to be its main interest. The ideal preached by even high officials was to exterminate them totally, but in actual practice they seem to have followed an alternative laid down in the Koran [i.e., Q9:29] which calls upon Muslims to fight the unbelievers till they pay the jizya with due humility. This was the tax the Hindus had to pay for permission to live in their ancestral homes under a Muslim ruler.
    • R. C. Majumdar, ed, History and Culture of the Indian People, Volume 03, The Classical Age [10], quoted from Bostom, A. G. (2015). Sharia versus freedom: The legacy of Islamic totalitarianism.
  • The contribution of the British rule to the cleavage between the Hindus and Muslims should be considered in its proper perspective. It must be frankly admitted that the roots of the cleavage lay deep in the soil, and it was already manifest even early in the nineteenth century. The British did not create it, but merely exploited the patent fact to serve their own interests. (325)
    • R. C. Majumdar, ed., Volume 10: British Paramountcy and Indian Renaissance, Part 2 [1818-1905]
  • It is noteworthy, that neither the Hindus nor the Muslims imbibed, even to the least degree, the chief characteristic features of the other's culture which may be regarded as their greatest contribution to human civilization. The ultra-democratic social ideas of the Muslims, though strictly confined to their own religious community, were an object-lesson of equality and fraternity which Europe, and through her the world, learnt at a great cost only in the nineteenth century. The liberal spirit of toleration and reverence for all religions, preached and practised by the Hindus, is still an ideal and despair of the civilized mankind. The Hindus, even with the living example of the Muslim community before their very eyes, did not. relax in the least their social rigidity and inequality of men exemplified in the caste-system and untouchability. Nor did the Muslims ever moderate their zeal to destroy ruthlessly the Hindu temples and images of gods, and their attitude in this respect remained unchanged from the day when Muhammad bin Qasim set foot on the soil of India till the eighteenth century A.D. when they lost all political power. The Hindus combined catholicity in religious outlook with bigotry in social ethics, while the Muslims displayed an equal bigotry in religious ideas with catholicity in social behaviour. As will be shown later, there was no rapprochement in respect of popular or national traditions, and those social and religious ideas, beliefs, practices, and institutions which touch the deeper chord of life and give it a distinctive form, tone, and vigour. In short, the reciprocal influences were too superficial in character to affect mate- rially the fundamental differences between the two communities in respect of almost every thing that is deep-seated in human nature and makes life worth living. So the two great communities, al- though they lived side by side, moved each in its own orbit, and there was as yet no sign that the “twain shall ever meet”’.
    • RC Majumdar, Volume 6: The Delhi Sultanate [1300-1526]
  • Whether we look at the intrinsic importance of the posts, or the number of them filled up by the subject people, the Hindus were in much worse condition after three hundred years of Muslim rule than the Indians after one hundred and fifty years of British supremacy. Judged by a similar standard, the patronage and cultivation of Hindu learning by the Muslims, or their contribution to the development of Hindu culture during their rule of three hundred years, pale into insignificance when compared with the achievements of the British rule during half that period in the same direction. It is only by instituting such comparison that we can make an objective study of the condition of the Hindus under Muslim rule, and view it in its true perspective. (623)
    • RC Majumdar editor, Volume 6: The Delhi Sultanate [1300-1526]
  • There was a similar contrast between their social rules and regulations which were indissolubly connected with religion. The democratic ideas of the Muslims, leading to a wonderful equality among the brothers-in-faith, offered a strange contrast to the caste- system and untouchability of the Hindus. The Hindu ideas of physical purity differed from those of the Muslims. In social life there was absolute prohibition of intercourse by means of inter-marriage or interdining, and their practices and rituals had little in common. Coming down to concrete details we find that these two lived almost in two different worlds. The Muslims relished beef which was extremely abhorrent to the Hindus. The absence of marriage restriction within certain degrees of consanguinity and of rigid widowhood, as well as easy methods of divorce and remarriage of females among the Muslims, were repugnant to the Hindus. The laws of succession, disposal of the dead, and modes of eating and greeting were different. The Muslims assumed Arabic names, used Arabian calendar of lunar months, and adopted distinctive dresses. Their congregational prayers were radically different from Hindu mode of worship, and music, which was an essential part of Hindu religious ceremonials, was usually forbidden within the precincts, or even in the neighbourhood, of mosques. The intellectual inspiration of the one was supplied by Arabic and Persian, and of the other by Sanskrit literature. The fact that the Muslims turned towards the west and the Hindus towards the east, while offering prayers or worship to God, though by itself of no great significance, very correctly symbolized the orientation of the two cultures. (624-5)
    • RC Majumdar editor, Volume 6: The Delhi Sultanate [1300-1526]
  • The differences between the Hindus and the Muslims were undoubtedly accentuated by the policy of 'Divide and Rule systematically pursued by the British throughout the 19th century. As far back as 1821 a British officer wrote in the Asiatic Journal : “Divide et Impera should be the motto of our administration,” and the policy was supported by high British officers. At first the policy was to favour the Hindus at the expense of the Muslims, for, as Lord Ellenborough put it. “that race is fundamentally hostile to us and therefore our true policy is to conciliate the Hindus.” It was not till the seventies when the Hindus had developed advanced political ideas and a sense of nationalism that the British scented danger and began to favour the Muslims, now turned docile, at the expense of the Hindus. From about the eighties it became the settled policy of the British to play the Muslims against the Hindus and break the solidarity of the people. Since then the British argument against conceding the political demands of the Congress has always been 'that it would be impossible for England to hand over the Indian Muslims to the tender mercies of a hostile numerical majority.’ (436ff)
    • R.C. Majumdar History Of The Freedom Movement In India, vol I.
  • There was no rapprochement in respect of popular or national traditions, and those social and religious ideas, beliefs, practices, and institutions which touch the deeper chord of life and give it a distinctive form, tone, and vigour. In short, the reciprocal influences were too superficial in character to affect materially the fundamental differences between the two communities in respect of almost every thing that is deep-seated in human nature and makes life worth living. So the two great communities, although they lived side by side, moved each in its own orbit, and there was as yet no sign that the “twain shall ever meet”’.
    • RC Majumdar, Volume 6: The Delhi Sultanate [1300-1526] XVII.C.
  • Political necessities of the Indians during the last phase of British rule underlined the importance of alliance between the two communities, and this was sought to be smoothly brought about by glossing over the differences and creating' an imaginary history of the past in order to depict the relations between the two in a much more favourable light than it actually was. Eminent Hindu political leaders even went so far as to proclaim that the Hindus were not at all a subject race during the Muslim rule. These absurd notions, which would have been laughed at by Indian leaders at the beginning of the nineteenth century, passed current as history owing to the exigencies of the political complications at the end of that century. Unfortunately slogans and beliefs die hard, and even today, for more or less the same reasons as before, many Indians, specially Hindus, are peculiarly sensitive to any comments or observations even made in course of historical writings, touching upon the communal relations in any way. A fear of wounding the susceptibilities of the sister community haunts the minds of Hindu politicians and historians, and not only prevents them from speaking out the truth, but also brings down their wrath upon those who have the courage to do so. But history is no respecter of persons or communities, and must always strive to tell the truth, so far as it can be deduced from reliable evidence. This great academic principle has a bearing upon actual life, for ignorance seldom proves to be a real bliss either to an individual or to a nation. In the particular case under consideration, ignorance of the actual relation between the Hindus and the Muslims throughout the course of history,—an ignorance deliberately encouraged by some,—may ultimately be found to have been the most important single factor which led to the partition of India. The real and effective means of solving a problem is to know and understand the facts that gave rise to it, and not to ignore them by hiding the head, ostrich-like, into sands of fiction.
    • RC Majumdar, Volume 6: The Delhi Sultanate [1300-1526] (p. xxix.)
  • But such an attempt was never made in India, as the existence of two such fundamentally different political units was never fully realized by the Hindu leaders. Even today the Indian leaders would not face the historical truth, failure to recognize which has cost them dear. They still live in the realm of»a fancied fraternity and are as sensitive to any expression that jars against the slogan of Hindu- Muslim bhai bhai , as they were at the beginning of this century. Verily the Bourbons are not the only people who ever forgot the past and never learnt any lesson even from their own history. I yield to none in a genuine desire to promote communal harmony and amity. If I have violated the political convention of the day by revealing the very unpleasant but historical truth about the relations between the Hindus and Muslims, I have done so in order to elucidate and explain the course of events in the past, not unmingled with the hope that our leaders would draw some useful lessons for the future. In any case, I may assure my readers that I have done so with good will to both the communities and malice to none, being convinced that the solid structure of mutual amity and understanding cannot be built on the quicksands of false history and political expediency. Real understanding can only be arrived at by a frank recognition of the facts of history and not by suppressing and distorting them. These considerations have prompted me to discuss Hindu-Muslim relations in a correct historical perspective. Be it also remembered that such a discussion is indispensable in order to offer a rational explanation of the birth of Pakistan. (xix-xx)
    • R.C. Majumdar History Of The Freedom Movement In India, vol I.
  • This is when false equivalence fails to recognise not only the unbridled state-backed violent majoritarianism but also its farcical nature. To counter false equivalence and to assert what happened in Delhi was an anti-Muslim pogrom, we do not have to take the morally dubious position of denying that there has been the loss of innocent lives among Hindus as well (after all, what can be more heartbreaking than losing a 15-year old boy – the youngest victim of the violence, Nitin Kumar – who was killed while stepping out to buy food), or that the victims are not capable of brutality. But to remain at the level of a statistical apportioning of grief, or false equivalence is to fundamentally misread the nature of the beast which has succeeded in replacing every critical problem in India with the narrative of a Hindu-Muslim war, and which has produced suffering even among the oppressors.

N

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  • Poets like Jayasi, Rahim, and Raskhan are rare phenomena. So are saints like Kabir, Nanak and Gharib Das. They attempted a synthesis of the two cultural streams in the field of literature in their own way. But their endeavours were severly limited and short-lived. They failed to be popular amongst and influence the Muslims.
    • Harsh Narain, Myths of Composite Culture and Equality of Religions, 1990, p.27
  • I can see how what I said then could be misinterpreted. I was talking about history, I was talking about a historical process that had to come. I think India has lived with one major extended event, that began about 1000 AD, the Muslim invasion. It meant the cracking open and partial wrecking of what was a complete cultural, religious world until that invasion. I don't think the people of India have been able to come to terms with that wrecking. I don't think they understand what really happened. It's too painful. And I think this BJP movement and that masjid business is part of a new sense of history, a new idea of what happened. It might be misguided, it might be wrong to misuse it politically, but I think it is part of a historical process. And to simply abuse it as Fascist is to fail to understand why it finds an answer in so many hearts in India. .... It could become that. And that has to be dealt with. But it can only be dealt with if both sides understand very clearly the history of the country. I don't think Hindus understand what Islam means and I don't think the people of Islam have tried to understand Hinduism. The two enormous groups have lived together in the sub-continent without understanding one another's faiths.
    • V. S. Naipaul 'Hindus, Muslims have lived together without understanding each other's faiths', interview by Rahul Singh, The Times of India, Jan 23, 1998. [11]

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  • The Indian Muslims are first Muslims, then Indians. According to the Muslim leaders like Syeed Amir Ali, if the foreign Islamic countries invade India, the duties of the Indian Muslims will be to help those Muslim invaders against India, because ‘Muslim identity’ is more important to them.
  • The religions of the two (Muslims and Hindus) are so fundamentally different that coalescence is only possible when some parts of their orthodox religions are forgotten and their place is taken by liberal tolerance."
    • Ishwari Prasad, quoted by P. S. Yog in Time for stock taking, whither Sangh Parivar? Edited by Goel, S. R. (1997) [13]
  • In striking and refreshing contrast is the following assessment of the situation by a Frenchman, M. Ernest Piriou, Professor in the University of Paris: “Who had foreseen that Indian nationalism would give birth to a Musalman nationalism first sulky, then hostile and aggressive? Questions of race? not at all: for the Parsis, (though wealthy, are in the front rank of the apostles of Indian demands. Some rancours and mistrusts of old no doubt, but with new susceptibilities. and more than all, a divergence of momentary and partial interests are widening a difference which a Clearer sense of common and lasting interests shall, I am sure, bndge over. At any rate the most dangerous enemies of Indian solitics are the Musalmans. And they have not stopped midway. they have thrown themselves into the arms of the English so warmly opened to receive them. These irreconcilable enemies of the day before, artificers and victims of the revolution of 1857, are now the bodyguards of the Viceroy. “The Indians when they become very troublesome are shown the sword of the Musulman hanging over their heads. The menace even is not necessary. When the Indians, strong in the opinion of the nation, demand simultaneous examinations in London and in India, it is so easy to tell them with curled lips “First begin by coming to an understanding amongst yourselves, and by converting the Musalman.” The Musalman opposition is a marvellous resource. The English, I beg of you to believe it, know how to draw fine effects out of it. “If ever this misunderstanding, so skilfully nourished, happens to clear up, the English would be the most disconsolate. For this Islamic block is a force and on this block, this solid port ad appia, revolves Anglo-Indian policy.” (225-8)
    • M. Ernest Piriou, quoted in R.C. Majumdar History Of The Freedom Movement In India, vol I.

R

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  • I have devoted most of my time during the last six months to the study of Muslim History and Muslim Law and I am inclined to think that Hindu-Muslim unity is neither possible not practicable… I do honestly and sincerely believe in the necessity and desirability of Hindi-Muslim unity. I am also fully prepared to trust the Muslim leaders, but what about the injunctions of the Koran and Hadis. The leaders cannot override them".
    • Lala Lajpat Rai: Quoted in B.R. Ambedkar, Pakistan, Vol. 8 Writings and Speeches, also in K. Elst Decolonizing the Hindu Mind, Rupa 2001, and also quoted by A. Ghosh in "Making of the Muslim psyche" in Devendra Swarup, Politics of conversion, New Delhi, 1988, p148. [14] [15]
  • Brother, we are willing to eat sevian at your house to celebrate Eid but you do not want to play with colours with us on Holi. We hear your calls to prayer along with our temple bells, but you object to our bells. How can unity ever come about? The Hindu faces this way, the Muslim the other. The Hindus writes from left to right, the Muslim from right to left. The Hindus pray to the rising sun, the Muslim faces the setting sun when praying. ... Whatever the Hindu does, it is the Muslim's religion to do its opposite (...)
    • Sadhiv Ritambhara, quoted in Elst, Koenraad (2001). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p. 84

S

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  • When a class of men is publicly depressed and harassed by law and executive caprice alike, it merely contents itself with dragging on an animal existence. With every generous instinct of the soul crushed out of them, with intellectual culture merely adding a keen edge to their sense of humiliation, the Hindus could not be expected to produce the utmost of which they were capable; their lot was to be hewers of wood and drawers of water to their masters, to bring grist to the fiscal mill, to develop a low cunning and flattery as the only means of saving what they could out of the fruits of their own labour. Amidst such social conditions, the human hand and the human mind cannot achieve their best; the human soul cannot soar to its highest pitch. The barrenness of the Hindu intellect and the meanness of spirit of the Hindu upper classes are the greatest condemnation of Muhammadan rule in India. The Islamic political tree, judged by its fruit, was an utter failure.
  • No fusion between the two classes was possible even with the passage of centuries, as they differed like poles in ideal and life. The Hindu is solitary, passive, other-worldly; his highest aim is self-realisation, the attainment of personal salvation by individual effort, private devotions and lonely austerities. To him birth is a misfortune and his fellow- beings so many sources of distraction from his one goal. Not by enjoyment of God’s gifts but by renunciation, not by joyous expansion but by repression of emotion, is he to attain to bliss... The Muslim, on the other hand, is taught to feel that he is nothing if not a soldier of the militant force of Islam; he must pray in congregation; he must give proof of the sincerity of his faith by undertaking jilidd or active exertion for the .spread of his religion and the destruction of unbelief among other men. He is a missionary and cannot be indifferent to the welfare of his neighbours’ souls; nay, he must be ever alive to his duty of promoting the salvation of others by all means at his command, physical as much as spiritual. Then, again, Islam boldly avows that it is good for us to be here, that God has given the world to the faithful as an inheritance for their enjoyment.
    • Jadunath Sarkar , History of Aurangzib, Vol V
  • These our well-meaning but unthinking friends take their dreams for realities. That is why they are impatient of communal tangles and attribute them to communal organizations. But the solid fact is that the so-called communal questions are but a legacy handed down to us by centuries of a cultural, religious and national antagonism between the Hindus and the Moslems. When time is ripe you can solve them; but you cannot suppress them by merely refusing recognition of them. It is safer to diagnose and treat deep-seated disease than to ignore it. Let us bravely face unpleasant facts as they are. India cannot be assumed today to be a unitarian and homogeneous nation, but on the contrary there are two nations in the main; the Hindus and the Moslems, in India. And as it has happened in many countries under similar situation in the world the utmost that we can do under the circumstances is to form an Indian State in which none is allowed any special weightage of representation and none is paid an extra-price to buy his loyalty to the State. Mercenaries are paid and bought off, not sons of the Motherland to fight in her defence.
    • V. D. Savarkar: Hindu Rashtra Darshan, quoted in part in Elst, Koenraad (2001). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p.332
  • We are programmed to see Hindu-Muslim relations in the simplistic terms: Hindus provoke, Muslims suffer.
    • Vir Sanghvi “One-Way Ticket” in The Hindustan Times of Feb. 28, 2002. Also quoted in The Godhra Riots: Sifting Fact from Fiction by Nicole Elfi (2013) [16]

T

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  • A very important factor which is making it almost impossible for Hindu-Muslim unity to become an accomplished fact is that the Muslims can not confine their patriotism to any one country. I had frankly asked (the Muslims) whether in the event of any Mohammedan power invading India, they (Muslims) would stand side by side with their Hindu neighbours to defend their common land. I was not satisfied with the reply I got from them… Even such a man as Mr. Mohammad Ali (one of the famous Ali brothers, the leaders of the Khilafat Movement-the compiler) has declared that under no circumstances is it permissible for any Mohammedan, whatever be his country, to stand against any Mohammedan."
    • Rabindranath Tagore, Interview of Rabindranath Tagore in `Times of India', 18-4-1924 in the column, `Through Indian Eyes on the Post Khilafat Hindu Muslim Riots [17] Also in A. Ghosh: "Making of the Muslim Psyche" in Devendra Swamp (ed.), Politics of Conversion, New Delhi, 1986, p. 148. And in S.R. Goel, Muslim Separatism – Causes and Consequences (1987).
  • Whenever a Muslim called upon the Muslim society, he never faced any resistance-he called in the name of one God ‘Allah-ho-Akbar’. On the other hand, when we (Hindus) call will call, ‘come on, Hindus’, who will respond? We, the Hindus, are divided in numerous small communities, many barriers-provincialism-who will respond overcoming all these obstacles? “We suffered from many dangers, but we could never be united. When Mohammed Ghouri brought the first blow from outside, the Hindus could not be united, even in the those days of imminent danger. When the Muslims started to demolish the temples one after another, and to break the idols of Gods and Goddesses, the Hindus fought and died in small units, but they could not be united. It has been provided that we were killed in different ages due to out discord. Weakness harbors sin. So, if the Muslims beat us and we, the Hindus, tolerate this without resistance-then, we will know that it is made possible only by our weakness. For the sake of ourselves and our neighbour Muslims also, we have to discard our weakness. We can appeal to our neighbour Muslims, `Please don't be cruel to us. No religion can be based on genocide' - but this kind of appeal is nothing, but the weeping of the weak person. When the low pressure is created in the air, storm comes spontaneously; nobody can stop it for sake for religion. Similarly, if weakness is cherished and be allowed to exist, torture comes automatically - nobody can stop it. Possibly, the Hindus and the Muslims can make a fake friendship to each other for a while, but that cannot last forever. As long as you don’t purify the soil, which grows only thorny shrubs you can not expect any fruit.
    • Rabindranath Tagore R. Tagore. “Swamy Shraddananda’, written by Rabindranath in Magh, 1333 Bangabda; compiled in the book ‘Kalantar’.
  • It has been said, gentlemen, by some that we Hindus have yielded too much to our Mohammedan brethern. I am sure I represent the sense of the Hindu community all over India when I say that we could not have yielded too much. I would not care if the rights of selfgovernment are granted to the Mohammedan community only.... When we have to fight against a third party — it is a very important thing that we stand on this platform united, united in race, united in religion, united as regards all different shades of political creed.
    • Tilak, quoted in Law in the Scientific Era by M. Hidayatullah

V

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  • To the Mussulman, the Jews or the Christians are not object of extreme detestation; they are at the worst, men of little faith; but not so the Hindu. According to him the Hindu is idolatrous, the hateful Kafir. Hence in this life he deserves to be butchered and in the next, eternal hell is in store for him. The utmost the Mussulman kings could do as a favour to the (Hindu) priestly class - the spiritual guides of these Kafirs - was to allow them somehow to pass their life silently and wait for the last moment. This was again sometimes considered too much kindness. If the religious ardour of any king was a little more uncommon, there would immediately follow arrangements for a great Yajna by way of Kafir- slaughter.
  • We all hear about universal brotherhood, and how societies stand up especially to preach this. I remember and old story. In India, taking wine is considered very bad. THere were two brothers who wished, one night, to drink wine secretly, and their uncle, who was a very orthodox man was sleeping in a room quite close to theirs. So, before they began to drink, they said to each other, "We must be very silent, or uncle will wake up." When they were drinking, they continued as the shouting increased, the uncle woke up, came into the room, and discovered the whole thin. Now, we all shout like these drunken men," Universal brotherhood! We are all equal, therefore let us make a sect." As soon as you make a sect you protest against equality, and equality is no more. Mohammedans talk of universal brotherhood, but what comes out of that in reality? Why, Anybody who is not a Mohammedan will not be admitted into the brotherhood; he will more likely have his throat cut. Christians talk of universal brotherhood; but anyone who is not a Christian must go to that place where he will be eternally barbecued. And so we go in this world in our search after universal brotherhood and equality.

Z

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  • It is not just Modi, but the entire Gujarati society has moved on, and is reconstructing a new equation with Muslims. After 2002, we took it upon ourselves to ensure that no Muslim child would be deprived of education simply because his or her family can not afford the fees or buy books. Many Hindus gave us money for it. For example, at the start when we sponsored a Muslim girl’s education in a medical college, one of my Hindu friends said that he will pay for that semester’s fee for the girl. That really boosted my morale and convinced me that humanitarian spirit is alive even in Gujarat. Those who say that there is a lot of Hindu-Muslim hatred in Gujarat are perpetuating a myth. That hostility stayed alive for some time after the riots. Even after 2002, once things settled down and the ice was broken, it is Hindus who extended help to Muslims to rebuild their lives. How much can the Muslims do alone?... Hundreds of Hindu families came for our daughter’s wedding. As the state is experiencing genuine social peace and security, inter-community relations have become far more relaxed. I tell my fellow Muslims, we also must take the initiative to promote social interaction. Muslims cannot continue to live in an alienated, insulated manner. We have not made much effort to familiarise our Hindu brothers about our culture....But today such social interaction has begun to take place all over Gujarat because the ruling party is not acting as a divisive force. It is providing a sense of security by upholding the rule of law. People don’t view each other with as much suspicion as they did when riots were engineered routinely.
    • Zafar Sareshwala, quoted in Kishwar, Madhu (2014). Modi, Muslims and media: Voices from Narendra Modi's Gujarat. p.350-352

Hinduism and Islam

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  • The Hindus worship only one God. At any religious function, the Hindus utter the dominion of one God and to Him they direct the offerings of every religious ritual or observance whatever be its form. It is only fools who call the Hindus as idolators on the ground that they offer their devotion through some image built of stone or wood.
  • Ram and Kirshan whom Hindus worship are insignificant creatures, and have been begotten by their parents… Ram could not protect his wife whom Ravan took away by force. How can he (Ram) help others?… It is thousands of times shameful that some people should think of Ram and Kirshan as rulers of all the worlds… To think that Ram and Rahman are the same, is extremely foolish. The creator and the creature can never be one… The controller of the Cosmos was never called Ram and Kirshan before the latter were born. What has happened after their birth that they have come to be equated with Allah, and the worship of Ram and Kirshan is described as the worship of Allah? May Allah save us! Our prophets who number one lakh and twenty-four thousand have encouraged the created ones to worship the Creator… The gods of the Hindus (on the other hand) have encouraged the people to worship them (the gods) instead… They are themselves misguided, and are leading others astray… See, how the (two) ways are different!
    • Ahmad Sirhindi, Maktubat-i-Imam Rabbani translated into Urdu by Maulana Muhammad Sa’id Ahmad Naqshbandi, Deoband, 1988, Volume I, 396 Letter was written to Hirday Ram Hindu who had “expressed affinity” with Sirhindi’s school of thought.
  • The apparent multiplicity of Gods is bewildering at the first glance; but you presently discover that they are all the same one God in different aspects and functions and even sexes. There is always one uttermost God who defies personification. This makes Hinduism the most tolerant religion in the world, because its one transcendent God includes all possible Gods… Hinduism is so elastic and so subtle that the profoundest Methodist and the crudest idolater are equally at home in it. Islam is very different, being ferociously intolerant. What I may call Manifold Monotheism becomes in the minds of very simple folk an absurdly polytheistic idolatry…
  • And yet I find in the majority judgement a fatal innocence... The judgement quotes the proclamations from the Rig, Yajur and Atharva Vedas - about all human beings being one, about their being the children of the same Mother-Earth, about the yearnings that all of use be friends. But it does not note that less than a mile from its building volumes upon volumes of fatwas are being sold and distributed which exhort Muslims never to trust Kafirs, never to allow them into their confidence; which tell them that their first duty and allegiance is to their religion and not to sundry laws... It is not Gandhiji who needs to be convinced that Ishwar and Allah ar one. It is not Guru Gobind Singh who needs to be convinced that mandir and masjid, Puran and Quran are one. The ones who need to be convinced that they are one - say, the ulema, or the Shahi Iman... - have it as an article of faith that they are not one.
    • Arun Shourie in: India., & Dasgupta, S. (1995). The Ayodhya reference: The Supreme Court judgement and commentaries. p. 171-3
  • “It is curious how markedly for evil is the influence which conversion to even the most impure form of Mahomedanism has upon the character of the Panjab villager; how invariably it fills him with false pride and conceit (…) and renders him less well-to-do than his Hindu neighbour (…) When we move through a tract inhibited by Hindus and Musalmans belonging to the same tribe, descended from the same ancestor, and living under the same conditions, we can tell the religion of its owner by the greater idleness, poverty, and pretension, which marked the Musalman, it is difficult to suggest any explanation of the fact.”
    • Census Report 1881, Province of Punjab vol. I (p.103-4), quoted from A History of Sikhs by Hari Ram Gupta, and by Sarvesh Tiwari
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