Talk:Hindu-Islamic relations

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Removed quotes[edit]

These quotes I removed as I thought them non-notable:

  • 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
  • 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.
  • 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 cited in The India They Saw, ed. Jain Meenakshi, p. 404.
  • 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. 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. 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, enslave them and spoil their wealth and property. No doctor but the great doctor (Hanafi), 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.
    • Táríkh-i Fíroz Sháhí, of Ziauddin Barani in Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 184, chapter 15. Táríkh-i Fíroz Sháhí, of Ziauddin Barani [1]
  • 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.
    • Sita Ram Goel, Muslim Separatism – Causes and Consequences (1987)
  • To sum up this subject of synthesis, assimilation, and composite culture, I would better quote Dr. R.C. Majumdar, one of the best and certainly the most versatile historian which modern India has known. He writes: “There was no reapprochement in respect of popular or national traditions, and those social and religious ideas and beliefs and 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 everything 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 yet no sign that the twain shall ever meet.” Again: “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 18th century A.D. when they lost all political power.”
    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.
    • R. C. Majumdar, quoted in Goel, S. R. (2001). The story of Islamic imperialism in India.
  • 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
  • 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.
    • Bipin Chandra Pal, ‘Rashtraniti’, by Bipin Chandra Pal in ‘Bijaya’, 1319 Bangabda [2]