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Academic literature on the topic 'Hindu-Muslim problem'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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Journal articles on the topic "Hindu-Muslim problem"

1

Engineer, Asghar Ali. "The Hindu‐Muslim problem — A cooperative approach." Islam and Christian–Muslim Relations 1, no. 1 (January 1990): 89–105. http://dx.doi.org/10.1080/09596419008720926.

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Braginsky, Vladimir. "Structure, date and sources of Hikayat Aceh revisited: The problem of Mughal-Malay literary ties." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 162, no. 4 (2008): 441–67. http://dx.doi.org/10.1163/22134379-90003662.

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It is common knowledge that from the early centuries AD to the nineteenth century India remained an important source of inspiration for creators of traditional Malay culture and Malay men of letters. However, if literary ties between Hindu India and the Malay world, both direct and mediated by Javanese literature, have frequently drawn the attention of researchers, creative stimuli that came to the Malays from Muslim India remain inadequately studied. Yet the role of these stimuli, radiating from major centres of the Muslim, Persianate, India such as Bengal, Gujarat, Deccan, and the Coromandel coast, in the development of Malay literary culture was by no means inferior to the inspiration originating from Hindu India. In this context, cultural and literary contacts of the Sultanate of Aceh with the Mughal Empire in the seventeenth century are a particularly interesting and challenging subject.

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3

Wanchoo, Rohit. "The Question of Dalit Conversion in the 1930s." Studies in History 36, no. 2 (August 2020): 206–29. http://dx.doi.org/10.1177/0257643020956627.

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In June 1936, the Hindu Mahasabha leader B. S. Moonje and the Dalit leader and trenchant critic of Hinduism Dr B. R. Ambedkar jointly proposed mass conversions of the ‘untouchables’ to Sikhism. According to Ambedkar, if the untouchables converted to Sikhism, they would leave the Hindu religion but not Hindu culture. The untouchable converts to Sikhism would escape caste oppression without getting ‘denationalized’. This initiative provoked a major controversy, and leaders as diverse as M. M. Malaviya, Mahatma Gandhi, M. C. Rajah and P. N. Rajabhoj expressed their views on the subject. This article explores what Ambedkar meant by expressions like ‘de-nationalization’ and ‘Hindu culture’. Malaviya’s anxieties about the weakening of the Hindu community because of this initiative, Rajah’s fear that mass conversions could lead to a Sikh–Hindu–Muslim problem at a national level, Gandhi’s emphasis on spiritual values and the voluntary removal of untouchability in a spirit of repentance, and Tagore’s universalist and humanist attitude towards religion are explored. The complex political and intellectual responses of Hindu and Dalit leaders to the proposed mass conversions to Sikhism in the mid-1930s reveal dimensions not often considered in mainstream narratives about Hindu nationalism or Dalit conversions.

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4

Helim, Abdul, and Unggun Tiara Syahriana. "Keikutsertaan Masyarakat Muslim dalam Upacara Tiwah Agama Hindu Kaharingan di Kota Palangka Raya." Al-Qisthu: Jurnal Kajian Ilmu-ilmu Hukum 17, no. 2 (December 25, 2019): 34. http://dx.doi.org/10.32694/010750.

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This study tries to answer on kinds of things followed by Dayak Ngaju Tribe Muslim Community Palangka Raya city in Tiwah Ceremony of Hindu Kaharingan and the reasons why they participate on the ceremony. This problem is studied by qualitative description by using cultural and religious approaches. The study results find out that most of Muslim community only participate some series of tiwah ceremony considered to be still tolerated by Islam, meanwhile for some other small parts, they still participated on them but they just do it not by full-hearted. Their participation on the tiwah ceremony is as a honor for their parents and family having their own history in their life. The participation model of Dayak Ngaju Tribe Muslim Community which is only in still tolerated things in Islam activities can be considered as the local Islamic tradition.

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5

Kuhlin, Julia. "Muthuraj Swamy. The Problem with Interreligious Dialogue: Plurality, Conflict and Elitism in Hindu—Christian—Muslim Relations." Studies in World Christianity 23, no. 2 (August 2017): 187–88. http://dx.doi.org/10.3366/swc.2017.0187.

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6

Wahib, Abdul. "PERGULATAN PENDIDIKAN AGAMA ISLAM DI KAWASAN MINORITAS MUSLIM." Walisongo: Jurnal Penelitian Sosial Keagamaan 19, no. 2 (December 6, 2011): 467. http://dx.doi.org/10.21580/ws.2011.19.2.169.

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<p class="IIABSBARU1">This study was conducted with a qualitative approach. Data obtained by in-depth interviews, observation and documentation. Data were analyzed by phenomenological qualitative analysis model. This study concluded: (1) about the life of the Muslim minority in the school before and after the bombing; With imitate the concept of immersion, the good relations established between the Hindu-Muslim, but the bombs are up to two times it has damaged the relationship patterns that have progress, (2) the internal problems of PAI Teachers: The teachers of Islamic religious education in Bali faced a different problem that encompasses many domains of life. In school /classroom, in social life and so on, (3) materials additional Islamic Education, also called local curriculum include: Instilling a sense of respect for people who embrace different beliefs.</p><p class="IKa-ABSTRAK">***</p>Kajian ini merupakan kajian dengan pendekatan kualitatif. Data penelitian diperoleh dengan wawancara mendalam, observasi, dan dokumentasi. Data dianalisis dengan analisis fenomenologi. Kesimpulan dari kajian ini adalah: (1) terkait dengan kehidupan minoritas muslim disekolah sebelum dan sesudah peristiwa peledakan bom:hubungan yang semula baik kemudian menjadi rusak; (2) problem internal guru-guru PAI: Guru-guru PAI di Bali menghadapi masalah yang rentangnya sangat beragam terkait dengan wilayah kehidupan: sekolah, ruang kelas, dan kehidupan sosial; (3) bahan dalam kurikulum lokal: perlu dimasukkannya materi tentang penghormatan terhadap penganut keyakinan yang berbeda.

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7

TAREEN, SHER ALI. "Translating the ‘Other’: Early-Modern Muslim Understandings of Hinduism." Journal of the Royal Asiatic Society 27, no. 3 (May 8, 2017): 435–60. http://dx.doi.org/10.1017/s1356186317000098.

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AbstractThis essay examines the theme of inter-religious translation in the context of early modern India. More specifically, it considers the prominent 18th century Sufi master and scholar Mirzā Maẓhar Jān-i Jānān's (d.1781) translation of Hindu thought and practice as reflected in his Persian letters on this subject. Through a close reading of the content and context of his translation project, I show that while according the Hindu ‘other’ remarkable doctrinal hospitality, Jān-i Jānān's view of translation was firmly tethered to an imperial Muslim political theology committed to upholding the exceptionality of Muslim normative authority. Interrogating his negotiation of hospitality and exceptionality and the notions of time that undergirded that negotiation occupies much of this essay. I also explore ways in which Jān-i Jānān's translation of Hinduism might engage ongoing scholarly conversations regarding the rupture of colonial modernity in the discursive career of religion in South Asia. In the Euro-American study of religion, many scholars have shown the intimacy of modern secular power and the reconfiguration of religion as a universally translatable category. But what conceptual and historiographical gains might one derive by shifting the camera of analysis from the colonial reification of religion to the inter-religious translation efforts of a late 18th century thinker like Jān-i Jānān who wrote at the cusp of colonial modernity? This question hovers over the problem-space of this essay.

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8

Drabu, Onaiza. "Who Is the Muslim? Discursive Representations of the Muslims and Islam in Indian Prime-Time News." Religions 9, no. 9 (September 19, 2018): 283. http://dx.doi.org/10.3390/rel9090283.

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A cursory look at Indian prime-time news tells us much about the tone and tenor of the people associated with it. Exaggerations, hyperbole, and tempers run wild, and news anchors flail in theatrical rage. News channels and news editors display their ideological affiliations subliminally. These affiliations—a factor of personal political stances, funding bodies, and investors—lead to partisan bias in the framing of news and, in some cases, can easily translate into racial prejudice. In this paper, I examine news coverage related to Muslims in India. I study the coverage of two issues specifically—love jihad and triple talaq—in prime-time English news of two channels: Times Now and Republic TV. Love jihad is a term used to describe alleged campaigns carried out by Muslim men targeting non-Muslim women for conversion to Islam by feigning love. Triple talaq is a form of divorce that has been interpreted to allow Muslim men to legally divorce their wives by stating the word “talaq” three times. My analysis of the content, tone, and tenor of their coverage shows that these channels propagate associations between Islam and backwardness, ignorance, and violence through consistent employment of the following tropes: “Muslim women need to be saved from Muslim men”; “Hindu women need to be saved from Muslim men”; and, “Muslims are not fully Indian—they are anti-national”. I place this study of news media within the current political climate in India and briefly touch on the conversations it guides and provokes. This is a first step in detailing a problem. It is also a call for further analysis on this subject to examine and evaluate if and how discourse manipulates public conversations and policy decisions.

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9

Crosson, J. Brent. "The Impossibility of Liberal Secularism: Religious (In)tolerance, Spirituality, and Not-Religion." Method & Theory in the Study of Religion 30, no. 1 (January 2, 2018): 37–55. http://dx.doi.org/10.1163/15700682-12341411.

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AbstractThis article re-thinks the problem of religious (in)tolerance by analyzing the 2015 deportation of three “Hindu priests” from a Caribbean nation for the practice of obeah. Defined popularly as “witchcraft” or “African tradition,” obeah was first criminalized as the alleged inspiration for the largest slave uprising of the eighteenth century British Caribbean. I argue that the recent deportations in a nation that constitutionally enshrines freedom of conscience foregrounds some of the foundational limits of liberal secularism. I trace a genealogy of liberalism to critique the secular ideal of the “freedom from difference.” I suggest that attempts to invoke “spirituality” as a more inclusive idiom for denigrated forms of “not-religion” such as obeah extend rather than eliminate these limits of liberal secularism. I close by drawing some parallels with anti-Muslim nationalism in theu.s.and suggest some ways of thinking about a trinary formation of religion, not-religion, and secular power in modern nation-states.

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10

Afroogh, Mohammad Reza, Ali Reza Khajegir, and Ali Reza Fahim. "A Comparative Study of “Eternity” in The Holy Quran and The Ancient Upanishads." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 4, no. 1 (April 24, 2019): 55. http://dx.doi.org/10.21460/gema.2019.41.400.

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The problem of death and immortality is an ontological concern of human being. Islam and Hinduism, like other religions, have always sought to resolve this problem. Philosophical, verbal, mystical, and Qur’anic criticisms have attracted the attention of Muslim and Hindu scholars. The issue of immortality has been examined from different perspectives. In this study, it is examined from the perspectives of the Holy Qur’an and the ancient Upanishads. The use of the word soul in the Qur’anic verses, and then, with references to the early Upanishads is a key point in understanding the immortality of the human soul. In the Qur’an, special attention has been paid to the issue of the soul and has been referred to as a safe soul. In the Abrahamic religions, human creation is distinctive from other beings, and the final stage of creation is that of human being. In the old Upanishads, only the universal human being (Purusha) is considered as the soul and the main source of the world. The true and inward human being (Atman) is only meaningful in the unity and permanent union with Brahma, and the material aspect of human being (Perkeṛiti) is not very important.

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Books on the topic "Hindu-Muslim problem"

1

Pande, B. N. The Hindu Muslim problem. New Delhi: Gandhi Smriti and Darshan Samiti, 1995.

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2

Bhat, S. R. The problem of Hindu-Muslim conflicts. Bangalore, Karnataka, India: Navakarnataka Publications, 1990.

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Bhat, S. R. The problem of Hindu-Muslim conflicts. Bangalore, Karnataka, India: Navakarnataka Publications, 1990.

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4

Shetty, V. T. Rajshekar. India's Muslim problem: Agony of the country's single largest community persecuted by Hindu nazis. Bangalore, India: Dalit Sahitya Academy, 1993.

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Akademy, Dalit Sahitya, ed. India's Muslim problem: Agony of the country's single largest community persecuted by Hindu nazis. 2nd ed. Bangalore: Dalit Sahitya Akademy, 1998.

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6

Chakravartty, Gargi. Gandhi, a challenge to communalism: A study of Gandhi and the Hindu-Muslim problem, 1919-1929. New Delhi: Eastern Book Centre, 1987.

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A suppressed chapter in history: The exodus of Hindus from East Pakistan and Bangladesh, 1947-2006. New Delhi: Bookwell, 2007.

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8

Sweetman, William, James Cox, Muthuraj Swamy, and Steven Sutcliffe. Problem with Interreligious Dialogue: Plurality, Conflict and Elitism in Hindu-Christian-Muslim Relations. Bloomsbury Publishing Plc, 2017.

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9

The Problem with Interreligious Dialogue: Plurality, Conflict and Elitism in Hindu-Christian-Muslim Relations. Bloomsbury Academic, 2016.

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10

Shamshad, Rizwana. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199476411.003.0001.

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This introductory chapter sets the problem, provides a preview of nationalist thought in India and migration from Bangladesh and various nationalist thoughts. The politicization of migration of Bangladeshis into India operates at the intersection of religion, ethnicity, and discourses on nationalism in India. For the Hindu nationalists operating at the All-India level Muslims are ‘infiltrators’ and Hindus are ‘refugees’, for the Assamese ethnic nationalist both Hindu and Muslim Bengalis are ‘foreigners’. For the Bengalis in West Bengal, the ethnicity Bengaliness comes to the fore. The study sets three questions for three states. The chapter discusses these questions and the methodology to derive the answers. The chapter further discusses the field cities and the interviewees.

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Book chapters on the topic "Hindu-Muslim problem"

1

Ahmad, Syed Nur. "The Round Table Conferences and the Hindu-Muslim Problem." In From Martial Law to Martial Law, edited by Craig Baxter, 90–97. Routledge, 2019. http://dx.doi.org/10.4324/9780429049781-22.

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Farley, Wendy. "“Only Goodness Matters”." In Comparing Faithfully. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823274666.003.0007.

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In conversation with the essays by Jeffery Long and Klaus von Stosch, Wendy Farley interrogates theology itself as a source of evil. This essay argues that defense of free will as the basis of theodicy obscures the arbitrary and bound nature of human agency. The distortion of free will is a question theodicy might address rather than its answer. The predominance of the sovereignty motif in images of the divine also contributes to the problem of evil by sacralizing structures of domination. The essay concludes by drawing on Hindu, Muslim, and Christian views of goodness—human and divine—as a theological and practical antidote to evil.

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"Movement in the 1930s." In Friendships of 'Largeness and Freedom', edited by Uma Das Gupta, 343–73. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199481217.003.0012.

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For the country and for the three friends, there was a mounting struggle in the 1930s. The struggles were particularly over the Provisional Settlement, Indian terrorist activities, and the absence of a Hindu–Muslim agreement. Those problems held Gandhi back from attending the Round Table Conference in London. He went finally in September 1931. Speaking at the Federal Structure Committee, he presented India’s demand for complete independence. Andrews was in Britain preparing for Gandhi’s visit by writing about Gandhi’s life, ideas, and work for the general uninitiated public. He was also interviewing Lord Irwin, Lord Sankey, Sir Samuel Hoare, and Ramsay MacDonald.

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