Hindu muslim unity. These Instances Of Hindu 2022-10-23
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Hindu-Muslim unity refers to the unity and cooperation between Hindus and Muslims, two major religious communities in India. This unity is considered important because Hindus and Muslims make up a significant portion of India's population, and any conflict or tension between the two communities can have serious consequences for the country's social and political stability.
There have been instances of Hindu-Muslim conflict in India's history, such as the communal riots of the 1920s and 1930s and the demolition of the Babri Masjid in 1992. However, there have also been many examples of Hindus and Muslims coming together to work towards common goals and to promote understanding and harmony between the two communities.
One important aspect of Hindu-Muslim unity is the celebration of each other's festivals and cultural events. Hindus and Muslims in India often participate in each other's festivals, such as Eid and Diwali, and this helps to promote mutual respect and understanding.
Another important aspect of Hindu-Muslim unity is the promotion of interfaith dialogue and understanding. This can be achieved through educational initiatives and community-building efforts, such as the establishment of interfaith committees and the organization of interfaith events and conferences.
In addition to these efforts, it is also important for the government and other institutions to take steps to promote Hindu-Muslim unity. This can include measures such as ensuring that the rights and concerns of both communities are fairly represented and addressed, and taking action to prevent and address instances of discrimination or violence against either community.
Overall, Hindu-Muslim unity is an important goal for the well-being and prosperity of India. By promoting mutual understanding and cooperation, Hindus and Muslims can work together to create a more peaceful and harmonious society for all.
Lucknow Pact of 1916
A sentimental approach or one which is overtly moralistic only adds fuel to this conflict situation. Sri Aurobindo makes a distinction between two aspects of religion — religion as spirituality, and as religionism. It seems best to begin by acknowledging that my attempt at writing this paper may well be an exemplification of the well-known adage from Alexander Pope which goes: fools rush in where angels fear to tread. A Bunch of Old Letters, p. .
The problem of coming to terms with Islam in its current phase is not unique to India but it occurs here in a particularly difficult and complex form because of our peculiar history and it seems to be our destiny to find a solution to it. We should refuse to give into the temptation of exploiting them as communal vote banks, because that is a sure way of marginalising them. This would mean that we should accept the world but be fully committed to the elimination of whatever is imperfect in it, and thus fulfil the purpose of life. The Collected Works of Mahatma Gandhi -Vol. A purely opportunistic and political approach in such a situation is bound to aggravate it. The mosque, which is a century old, was badly damaged by rain. However, some of the major trends which were to gather force during the subsequent decades were already perceptible during the first decade of the century and Sri Aurobindo has commented on some of them.
It is easy to whip up among the Hindus passions of revenge and hostility over the humiliation and oppression they are believed to have suffered according to history books during the long years of Muslim rule in India. Not only shall I do all these, but I shall keep my heart open for all that may come in the future. Hindus help Muslims restore damaged mosque In a small village in Karnataka, Hindus came forward to help their Muslim brothers rebuild a mosque that was on the brink of collapse in 2010. Cow-slaughter is indefensible on moral grounds. The Collected Works of Mahatma Gandhi -Vol. In this, Swami Vivekananda embodies the spirit of modern Hinduism. These comments contain useful pointers to his thinking.
However, Western civilisation was found from the discoveries of science — the triumph of reason traditions of a practical and pragmatic life. For without it the destiny of India might be seriously impaired and even frustrated. If espousing the cause of spirituality makes Sri Aurobindo a fundamentalist, then that would make Jesus Christ and Buddha too fundamentalists! He has categorically declared that his Ashram and his teachings were not based on Hindu religion or culture or any religion or nationality, but on the Truth of the Divine which is the spiritual ideal behind all religions and on the truth of the supramental consciousness which is not known to any religion. And it was some such argument that decided the rishis of old in regarding the cow as sacred, especially when they found that the cow was the greatest economic asset in national life. It cannot be done by diplomacy, it cannot be done by logic, it can only be done by the appeal of heart to heart. This speaks volumes about his dedication to science and knowledge.
Swami Vivekananda and Sri Aurobindo exemplify best the spirit of liberalism which has created out of the medieval Hinduism a vibrant, modern Hinduism, more than willing to reaffirm what is basic to the Hindu faith — respect for all religions. We want to lead mankind to the place where there is neither the Vedas, nor the Bible, nor the Koran; yet this has to be done by harmonising the Vedas, the Bible and the Koran. To negate the world is to admit that it does not belong to God. A political show or talk of brotherhood will not serve, for it will ring false to the ear of feeling; and no true unity can be effected by insincere professions… By the natural conversion of brotherly feeling into love and service the gulf which is yawning wider and wider between the two communities may be bridged. Our attempts should be to strengthen the hands of the liberal elements and not to pamper to the whims of the extremists for winning their votes. However, Sir Syed stuck with his belief and pushed for his community to join hands with the Western world in order to flourish.
Sri Aurobindo said in his article that if this Hindu Sabha stood for a new spiritual impulse based on Vedanta, the essential oneness of man, the lofty ideals of brotherhood, freedom, equality, and a recognition of the great mission and mighty future of the Hindu spiritual ideals and disciplines and of the Indian race, then it would be serving a great objective. Therefore if I can live well on goats, fish and fowl surely enough in all conscience it is sin for me to destroy cows for my sustenance. Demands presented to the British Both parties presented some common demands to the British. . I will take up this issue again presently.
I venture to suggest that, when Khaddar comes universally in use, the boycott of foreign cloth will automatically follow. We should ask ourselves what measures we have taken to bring Muslims into the mainstream of our national life by attending to the real problems they have been facing, namely the problems of housing, education and job opportunities. His world-view was way ahead of the times back then. There must therefore be a way to overcome the evil in the world today. No purely rational or external or legalistic way can ever be devised to settle these questions. And yet when talking about Sri Aurobindo one must remember that his perceptions of events and his entire thinking underwent a revolutionary transformation after he took up yoga seriously a couple of years before he came to Pondicherry.
The leftist, secularist intellectuals in the country have taken great delight in condemning this spirit of Indian Renaissance as empty sentimentalism. Man becomes then not the lord and master of all creation but he is its servant. Are we equal to this? But by whatever means, the division must and will go. The politicization of Islam has added fuel to the fire of fundamentalism. It is to be hoped that the Congress and the nation will not accept the settled fact as for ever settled or as anything more than a temporary expedient. From the Muslim side, it is equally easy to depict independence of India as a dispensation that gives the majority Hindu community all the power and prestige and reduces the Muslims to the status of a minority community at the mercy of the majority community. Gandhi General Editor : Shriman Narayan Volume Selected Works of Mahatma Gandhi : A set of five books ISBN: 81-7229-278-3 set Printed and Published by : Jitendra T.
He expressed his views openly and demonstrated his support for issues he supported. Neither the Hindus nor the Muslims, whether in India or in Pakistan, have benefited from the partition. Sir Syed was a very influential figure in the Indian history. That was the time when the British administration was deliberately fanning Hindu-Muslim tensions in what is today Bangladesh and elsewhere in India, and Sri Aurobindo often attempted to expose these machinations. And so we continue to struggle with this problem. But unfortunately, as I said earlier, spirituality is today either a misunderstood or an ill-understood concept in India. He accepts it in its entirety as the Last and Immutable Message of God to mankind and if he questions one word of it, he is outside the pale.
The blind obedience to an authority, whether that of a text, or of a person, or of some set rules, and the waning of the inner spirit of religion, its spiritual core, are blights that can affect the followers of any religion. Hinduism should show to the world the way to a true religious harmony on a national scale. The Lucknow Pact was an agreement between the Through the pact, the two parties agreed to allow representation to religious minorities in the provincial legislature. To get it back in shape, Hindus from neighbouring towns donated willingly and also helped with construction. He has no right to pick and choose in the Koran. Sir Syed strived for a united country and he envisioned a place where Hindus and Muslims or people from any religion live together in peace and harmony.
