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Journal articles on the topic 'Hindu Muslim relations'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Md. Yousuf Ali and Osman Bakar. "ISSUES OF HINDU-MUSLIM RELATIONS IN THE WORKS OF SYED AHMAD KHAN." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 25, no. 2 (2020): 315–33. http://dx.doi.org/10.31436/shajarah.v25i2.1143.

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Syed Ahmad Khan Bahadur (1817-1898) was a controversial Muslim figure in nineteenth-century India. In the first half of his life (pre-1857 Mutiny), he appeared to be an advocate of Hindu-Muslim unity in India, but in the second half of it he was more concerned with Muslim religious and educational reforms and the promotion of Indian Muslim unity. His position such as on the Urdu-Hindi controversy raised issues about his views on Hindu-Muslim relations. The aspect of his life and thought that has bearing on Hindu-Muslim relations has received less attention from scholars compared to his reformi

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Shabbir, Ghulam, Azmat Ullah, and Khizar Jawad. "HINDU-MUSLIM RELATIONS AND BRITISH POLITICS: THE EMERGENCE OF POLITICAL LEADERSHIP IN SOUTH ASIA." Pakistan Journal of Social Research 03, no. 03 (2021): 468–75. http://dx.doi.org/10.52567/pjsr.v3i3.270.

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This research paper presents the historical background of Hindu-Muslim relations from their early period to the arrival of Europeans. It's an apotheosis of the social, cultural, and religious relations of the two communities, which from centuries living together and finally decided to partings of the ways. It also manifests the acme of Hindu-Muslim cooperation before the arrival of the western forces in India; especially the British. It is a brief analysis of the two prominent communities of India, the Hindu, and the Muslims. Further, it also emphasized on the factors which led these both comm

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Robby, Hadza Min Fadhli. "India’s Relations with Muslim Countries during the Implementation of CAA/NRC." Nation State: Journal of International Studies 5, no. 2 (2022): 156–77. http://dx.doi.org/10.24076/nsjis.v5i2.879.

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In 2005, Imtiaz Ahmad wrote an article on the relations between India and the Muslim World. Ahmad argued that the ties between India and the Muslim World would be determined mainly by two factors: (1) the diverse and multiple identities of Indian Muslims and (2) the “relative moderation” driven by the Indian model of secularism. In the wake of the current Indian government led by the Hindu nationalist BJP, it is essential to review Ahmad’s argument. Although BJP is known as a party that strives to strengthen the Hindu nationalists’ agenda in Indian polity, it is vital to note that BJP maintain

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Wiśniewska-Singh, Justyna. "“Helpless Indian”: The Sacred Cow as the Symbol of Hindu-Muslim Unity in a Late Nineteenth-Century Hindi Novel." Cracow Indological Studies 23, no. 1 (2021): 219–38. http://dx.doi.org/10.12797/cis.23.2021.01.08.

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In the colonial North India of the late 19th century, the cow emerged as a powerful symbol of imagining the nation. The present paper explores how the image of the sacred cow was reinterpreted in the new sociopolitical context and subsequently employed in the Hindi novel, the development of which coincided with massive campaigns for cow protection. To this end, I study one of the earliest Hindi novels, Nissahāy hindū, written by Rādhākr̥ṣṇadās in 1881 and published in 1890. The novel can be read as a documentary evidence of polemics surrounding the process of identity formation and circumstanc

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Suprapto, Suprapto. "The Theology of Tolerance in Hindu and Islam: Maintaining Social Integration in Lombok - Indonesia." Ulumuna 19, no. 2 (2015): 339–52. http://dx.doi.org/10.20414/ujis.v19i2.358.

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This article seeks to examine the theology of tolerance as the basis for interreligious and harmonious co-existence between Muslims and Hindus in Lombok. Lombok is known as the island of thousand mosques where majestic mosques scatter throughout the island. But Lombok is also a home for Hindus. The interactions between them have been very dynamics, creating integration, acculturation, adaptation, accommodation while sometimes also triggering tension. This article argues that theology occupies important aspects in both Hindu and Muslim daily live and thus can be employed as the solid basis of i

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Zajączkowska, Natalia. "Hindu-Muslim Relations in Times of Coronavirus." Studia Orientalne 18, no. 2 (2020): 77–91. http://dx.doi.org/10.15804/so2020206.

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Md Yousuf Ali and Osman Bakar. "SYED AHMAD KHAN'S TWIN OBJECTIVES OF EDUCATIONAL REFORMS IN BRITISH INDIA." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 26, no. 1 (2021): 49–70. http://dx.doi.org/10.31436/shajarah.v26i1.1226.

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The primary aim of this article is to discuss the twin objectives of Syed Ahmad Khan’s (1817-1898) religious and educational reforms during the British colonial rule, namely Muslim socio-cultural advancement and progress and the realisation of Hindu-Muslim unity. This study shows that Syed Ahmad’s approach to educational reforms was non-sectarian, but his special emphasis on Muslim education was dictated by the social fact that the Muslim community was backward compared to the Hindus and, moreover, they were suppressed by the British colonial rulers. Syed Ahmad is portrayed here as an advocate

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Dr., Zenab Khurram. "Hinduism in Pakistan: Analyzing inter-faith relation." Peshawar Islamicus. 13, no. 02 (2022): 1–15. https://doi.org/10.5281/zenodo.7428002.

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<em>Hindu Muslim relations have always been a debated issue in the Sub-continent. It becomes more important when discussed in context with the religious and political situation of Pakistan. The article discusses current and futuristic religious and social relations between Hindus and Muslims living in Pakistan. The study is analytic in nature as it aims to analyze the contemporary and upcoming relations between the followers of two religions while living together in Pakistan. It includes a brief introduction to the history of Hindu community in different regions of Pakistan along with a short

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Tripathi, R. C., R. Kumar, and V. N. Tripathi. "When the Advantaged Feel Victimised: The Case of Hindus in India." Psychology and Developing Societies 31, no. 1 (2019): 31–55. http://dx.doi.org/10.1177/0971333618825085.

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This article seeks to understand the collective victimhood of the Hindus, a majority group in India, relative to the feelings of collective victimhood of the Muslim minority. It studies the role that is played by feelings of collective victimhood (CV) along with ingroup identity, fraternalistic relative deprivation (FRD), intergroup emotions and relative power in responding to intergroup conflict situations. The results showed that Hindus reported collective victimhood in greater amount compared to Muslims. Muslims felt more FRD than Hindus. Hindus also carried more negative emotions as a cons

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Wafiroh, Nihayatul. "MUSLIMS’ VIEWS OF HINDU RELIGIOUS LIFE:." Dialog 36, no. 1 (2013): 99–106. http://dx.doi.org/10.47655/dialog.v36i1.84.

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This paper discusses Banyuwangi Muslims’ perspectives and experiences when they live in Bali and how Bali with Hinduism to be the majority population influences their religious beliefs and their perspectives of interfaith relations. As data, eleven Banyuwangi Muslims were interviewed. The results are said first that hypothesis that the experiences living with other religions will contribute in their opinion of tolerance does not work hundred percentages since many of interviewees think that living in the different religious environment does not affect anything in term of their views of toleran

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Mohamed, Dheen. "Towards an Islamic Theology of Hindu-Muslim Relations." Muslim World 107, no. 2 (2017): 156–69. http://dx.doi.org/10.1111/muwo.12183.

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Rahman, Fathor. "PRAKTIK FIKIH KESEHARIAN MINORITAS MUSLIM DI BALI." Jurnal Studi Agama dan Masyarakat 16, no. 2 (2021): 85–98. http://dx.doi.org/10.23971/jsam.v16i2.2152.

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This paper explored a daily fiqh practice or, more precisely, the practice of Islam among Muslim minorities in Bali, which is transformed into an adaptable form of religious diversity promoting harmony. In the midst of the strong domination of Hindu custom and the acts of violence by few Muslims in Indonesia, the Balinese Muslim community strived to manifest Islamic teachings (fiqh) in daily life having tolerant and moderate. Through two problems such as; how is the religious adaptation pattern of minority Muslim communities in Bali? How do Muslim communities establish inter-religious harmony

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Tohari, Amin, and Moch Khafidz Fuad Raya. "THE MEANING OF RELIGIOUS MODERATION ON THE RESILIENCE OF MUSLIM MINORITY IN BALINESE HINDUS." Journal of Contemporary Islam and Muslim Societies 5, no. 1 (2021): 77. http://dx.doi.org/10.30821/jcims.v5i1.8686.

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<p><strong>Abstract:</strong> The Bali bombing around two decades ago has caused deep traumatic events in the world, not only psychological, socioeconomic, and multinational effects, but also serious impacts on the relationship between the two religions: Islam and Hindusm. This study documents how Muslims as a minority group in Bali attempted to survive amidst the Hindu majority and how these two ethnic-religious groups maintain harmonious relationship after the Bali Bombing incident. This study uses a case study methods with an interpretive paradigm and qualitative approach,

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Ahmed, Nazeer. "Beyond Turk and Hindu." American Journal of Islam and Society 19, no. 3 (2002): 136–39. http://dx.doi.org/10.35632/ajis.v19i3.1932.

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Beyond Turk and Hindu grew out of a collection of papers presented at a conferenceon "Islam in South Asia," held at Duke University in April 1995. Ithas 3 sections, 13 chapters, 8 photographs, 3 maps, 2 tables, a glossary, andan index. The book deals with the broad subject of civilizational interfaces inthe South Asian context. It belongs to the category of interfaith relations andis addressed to a general audience interested in the Hindu-Muslim dialectic.The authors do not accept the premise that interreligious differences inSouth Asia are set and irreconcilable. To quote the editor: "We vigo

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Friska Sundari Kusmana. "Communication Patterns of Hindu Towani Tolotang and Muslim Community in Sidenreng Rappang Regency." Journal of Electrical Systems 20, no. 5s (2024): 1574–77. http://dx.doi.org/10.52783/jes.2490.

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The inter-group communication has the contribution in maintaining and forming social relations existing in a multicultural community. The research aims at describing the communication patterns of Hindu Towani Tolotang community and the Muslim community at Sidrap Regency which can be an inspiration for people who live in the religious, ethnic, and cultural diversities. The research used the qualitative method, using the ethnographic study describing the socio-cultural meanings and forms in the multicultural community. Research data were collected by conducting observations and interviews in the

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Werleman, C. J. "Rising Violence Against Muslims in India Under Modi and BJP Rule." Resurgence of Anti Islam in the World 23, Spring 2021 (2021): 39–49. http://dx.doi.org/10.25253/99.2021232.3.

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While communal violence has been an ongoing and unfortunate reality for post-colonial and post-partition India, there’s no sidestepping the fact that attacks and hate crime incidences against the country’s Muslim minority by members of the Hindu majority have occurred in greater frequency and ferocity in the years since Prime Minister Narendra Modi, leader of the Bharatiya Janata Party (BJP), came to power in 2014 –on the back of a Hindu nationalist agenda, one in which anti-Muslim animus and discrimination features in mainstream political discourse and government policy. These realities have

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Talbot, Cynthia. "Inscribing the Other, Inscribing the Self: Hindu-Muslim Identities in Pre-Colonial India." Comparative Studies in Society and History 37, no. 4 (1995): 692–722. http://dx.doi.org/10.1017/s0010417500019927.

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The nature of medieval Hindu-Muslim relations is an issue of great relevance in contemporary India. Prior to the 200 years of colonial subjection to the British that ended in 1947, large portions of the Indian subcontinent were under Muslim political control. An upsurge of Hindu nationalism over the past decade has led to demands that the state rectify past wrongs on behalf of India's majority religion.' In the nationalist view, Hindu beliefs were continually suppressed and its institutions repeatedly violated during the many centuries of Muslim rule from 1200 C.E. onward. The focal point of n

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Levi, Scott C. "Hindus Beyond the Hindu Kush: Indians in the Central Asian Slave Trade." Journal of the Royal Asiatic Society 12, no. 3 (2002): 277–88. http://dx.doi.org/10.1017/s1356186302000329.

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AbstractHistorical analyses of slavery in India generally emphasize the escalation of this social institution during the era of Muslim domination in north India. The present study is not an exception to this rule. However, while historical records make it clear that the Delhi Sultans and Mughal emperors retained slavery in order to suit their political and economic needs, it should be emphasized that Muslim rulers did not introduce slavery to the subcontinent. Sources such as the Arthaśāstra, the Manu-smrti and the Mahābhārata demonstrate that institutionalized slavery was well established in

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JHA, SAUMITRA. "Trade, Institutions, and Ethnic Tolerance: Evidence from South Asia." American Political Science Review 107, no. 4 (2013): 806–32. http://dx.doi.org/10.1017/s0003055413000464.

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I provide evidence that the degree to which medieval Hindus and Muslims could provide complementary, nonreplicable services and a mechanism to share the gains from exchange has resulted in a sustained legacy of ethnic tolerance in South Asian towns. Due to Muslim-specific advantages in Indian Ocean shipping, interethnic complementarities were strongest in medieval trading ports, leading to the development of institutional mechanisms that further supported interethnic exchange. Using novel town-level data spanning South Asia's medieval and colonial history, I find that medieval ports, despite b

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Ghosh, Emmanuel S. K., and Rashmi Kumar. "Hindu-Muslim Intergroup Relations in India: Applying Socio-Psychological Perspectives." Psychology and Developing Societies 3, no. 1 (1991): 93–112. http://dx.doi.org/10.1177/097133369100300106.

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Manalu, Musdodi. "Facebook as Facilitator for Radicalization in Bangladesh." Aradha: Journal of Divinity, Peace and Conflict Studies 3, no. 2 (2024): 93–109. http://dx.doi.org/10.21460/aradha.2023.32.1024.

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AbstrakAnalisis ini didasarkan pada serangkaian peristiwa kekerasan dan perusakan yang terjadi di Bangladesh selama durga Puja 2021. Kasus ini terinspirasi oleh Facebook sebagai alat yang digunakan oleh para ekstremis untuk memprovokasi umat Muslim yang mayoritas untuk menyerang umat Hindu di Bangladesh pada saat itu. Melalui analisis ini, akan terlihat jelas apa yang menjadi kepentingan kedua belah pihak, baik Muslim maupun Hindu yang hidup berdampingan di Bangladesh. namun, hal yang paling mengejutkan adalah adanya pihak ketiga yang disebut ‘pelaku’ dalam berbagai peristiwa yang difasilitasi

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Budhawati, Ni Putu Sudewi. "Kontestasi Jasa Jual Sarana Ritual Umat Hindu Dan Islam Sebagai Implementasi Moderasi Beragama." Widya Sandhi: Jurnal Kajian agama, Sosial dan Budaya 14, no. 2 (2023): 127–36. https://doi.org/10.53977/ws.v14i2.1304.

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This research aims to find out about the implications and strategies of contestation of selling services for Hindu and Muslim ritual facilities as an implementation of religious moderation in the Karang Lelede Mataram market. This research is a qualitative study with a sociological approach, determining informants in this study using purposive techniques and data collection techniques used are observation, interviews and documentation studies. Data analysis in this study was carried out during and after data collection using qualitative data analysis flow model developed by Miles and Huberman

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

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Batool, Munazza. "Hindu-Muslim Religious Encounters during the Delhi Sultanate Period." ISLAMIC STUDIES 60, no. 2 (2021): 173–95. http://dx.doi.org/10.52541/isiri.v60i2.1386.

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This article is an analytical reconsideration of the nature of the theological and cultural relationship that existed between Muslims and the Hindus in the Delhi Sultanate. It further aims at an examination of the religious attitudes of both communities towards each other. Historical links between Islam and Hinduism in the Indian subcontinent are extended into the very ancient past. Both religions have shared a long history that goes back to the early days of Islam. Religious interaction between Islam and Hinduism is a complex and multidimensional theme. It has its significance in the present

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Ojha, Niranjan. "A Study of Sculptures Reveals Hindu-Buddhist Religious Harmony in Nepal." Researcher CAB: A Journal for Research and Development 3, no. 1 (2024): 145–56. http://dx.doi.org/10.3126/rcab.v3i1.68428.

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In a multi-religious country like Nepal, religious harmony is essential for sustaining peace and calmness. Religious discord in society may result if religious concord is not addressed. Even though Nepal is a secular country with a Hindu majority, Buddhists remain crucial and inseparable elements of Nepalese society. They have lived in religious harmony in Nepal. During the period, there were no religious riots or tensions between Hindus and Buddhists. According to the Principle of Religious concord, when two cultures meet and interact, religious ideas will be exchanged, with the dominant cult

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Vasilev, Stanislav. "Ideological and Structural Transformation of the Hindu Nationalist Organization Rashtriya Swayamsevak Sangh at the end of the XX and the beginning of XXI centuries." Bulletin of Kemerovo State University. Series: Political, Sociological and Economic sciences 2023, no. 4 (2023): 401–10. http://dx.doi.org/10.21603/2500-3372-2023-8-4-401-410.

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The article examines the ideology of Hindu nationalism in the domestic politics of modern India through the prism of the Rashtriya Swayamsevak Sangh socio-political activities. The author determines the relations of the organization with its branches and mechanisms for regulating internal conflicts between them. The purpose of the article is to consider and analyze the ideological and structural transformation of the organization at the end of the XX and the beginning of XXI centuries, in particular, the strategy for the inclusion of Indian Muslims in the Hindu nationalist mainstream. The arti

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Dhulipala, Venkat. "Parties and Politics in the ‘Parting of Ways’ Narrative: Reevaluating Congress-Muslim League Negotiations in Late Colonial India." Asiatische Studien - Études Asiatiques 74, no. 2 (2020): 269–323. http://dx.doi.org/10.1515/asia-2019-0060.

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Abstract Historians trying to understand the processes that led to India’s Partition in 1947 have often asseverated that a progressively widening gap between the Indian Muslims and the Congress led nationalist movement ultimately led to the division of the subcontinent. Within this narrative, one strand of opinion has argued that the Congress failed to attract any appreciable Muslim support right from its inception, and that Muslim aloofness from the Congress was of a much longer vintage than most historians often like to acknowledge.1 A second perspective holds that Muslim alienation became m

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Spektor, I. B. "The Hindu Nationalism and Religious Minorities: The Evolution of Political Cooperation Between BJP and Indian Muslim Community." Islam in the modern world 17, no. 1 (2021): 59–74. http://dx.doi.org/10.22311/2074-1529-2021-17-1-59-74.

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The article analyzes the transformation of the policy of the ruling Bharatiya Janata Party (BJP) in India towards religious minorities. The evolution of the attitude of Hindu nationalists towards Muslims is investigated — from denying the right of Muslim political representation to the intention to demonstrate the multiconfessional nature BJP. Special attention is given to the motives that induce a significant minority of Muslims to vote for the party, many of whose leaders at various times were noted for Islamophobic statements. The case of cooperation between BJP and Indian Shi‘a community i

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Shetty, Sandhya. "Cruel Husbandry." Comparative Studies of South Asia, Africa and the Middle East 42, no. 3 (2022): 638–55. http://dx.doi.org/10.1215/1089201x-10148129.

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Abstract Long read in relation to public health and gender/sexual mores, Katherine Mayo's Mother India (1927) has rarely been viewed from an animal studies perspective. This article proposes that the animal, tethered to the woman question and to the figure of the Muslim, is integral to the book's imperialist apologetics. Investigations of physical cruelty to women and to animals build Mayo's case against Hindu nationalists' bid for self-rule. Highlighting cruelty alongside the question of dietary choice, Mayo interrogates the self-representation of the Hindu vegetarian as nonviolent, rewriting

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Alam, Muzaffar. "III. Competition and Co-existence: Indo-Islamic Interaction in Medieval North India." Itinerario 13, no. 1 (1989): 37–60. http://dx.doi.org/10.1017/s0165115300004149.

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The study of Islam and Muslims in relation to local non-Muslim population and their religious beliefs and social practices in medieval India has often tended to be conducted eventually along two lines, seemingly opposed to each other. On the one hand, there are communal historians who have reduced the history of medieval India into the conflict between Hindus and Muslims, which they have projected as having resulted from their divergent religious outlooks. The period was Islamic in their view, and the state a conversion machinery and an organ to bring Hindus under the hegemony of Islam. This w

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Bahar, Moh Syaeful, Ahmad Khubby Ali, and Dodik Harnadi. "Exploring The Representation of Friendly Islam in Muslim-Non-Muslim Relations in Banyuwangi." Millati: Journal of Islamic Studies and Humanities 8, no. 2 (2024): 145–68. http://dx.doi.org/10.18326/millati.v8i2.425.

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One of the causes of harmonious relations between religious communities is often associated with the role of Islamic practices among Muslims in Indonesia. As adhered to by Indonesian Muslims, Islam is believed to represent a friendly understanding of Islam. Several studies on Islam in Indonesia consistently emphasize this Islamic practice with various related terminology. However, how Muslims who are directly involved in harmonious relations with non-Muslims view friendly Islamic practices has not been widely explored. This research aims to fill this empirical gap by investigating how Nahdliyy

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KHUHRO, HAMIDA. "Masjid Manzilgah, 1939-40. Test Case for Hindu-Muslim Relations in Sind." Modern Asian Studies 32, no. 1 (1998): 49–89. http://dx.doi.org/10.1017/s0026749x98002613.

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Masjid Manzilgah forms a chapter in a biography of Mohammed Ayub Khuhro on which the author is currently working. Khuhro (1901-80) was an important politician of Sind whose political career spanned over fifty years from 1921 to the end of the ‘seventies. He was a member of the Bombay Legislative Council from 1923 till the severance of the connection between Bombay and Sind in 1935 when the latter province attained autonomy under the Government of India Act of 1935. He was in the forefront of the political struggle for the ‘separation’ of Sind and after 1936 became a front-ranking Muslim League

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Fahham, Achmad Muchaddam. "Dinamika Hubungan Antarumat Beragama: Pola Hubungan Muslim dan Hindu di Bali." Aspirasi: Jurnal Masalah-masalah Sosial 9, no. 1 (2018): 65–84. http://dx.doi.org/10.46807/aspirasi.v9i1.1148.

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In 2015, in terms of religious harmony in Indonesia, Bali Province was ranked second. The province of Bali received a score of 81.6 percent and was under the province of NTT which obtained a value of 83.3 percent. The acquisition of the harmony index shows that generally the relationship between religious believers in Bali is harmonious. Nevertheless, this does not mean that Bali is protected from the problems of relations between religious believers. This study aims to explain the pattern of relations between Islamic and Hindu communities in Bali. This study uses a qualitative approach, the d

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Wanchoo, Rohit. "Scholar and Spokesman: Benoy Sarkar on the West, Religion, Nationalism and Internationalism." Cracow Indological Studies 23, no. 1 (2021): 157–96. http://dx.doi.org/10.12797/cis.23.2021.01.06.

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Benoy Kumar Sarkar was both a serious scholar of history and society and a spokesman who wanted to promote ideas of equality between East and West and highlight the secular achievements of the Hindus. He has been hailed as a pioneer of Neo-Indology, a premature postcolonial sociologist, a conservative nationalist and an anti-colonial internationalist. Elements of several ideologies can be found in his writings. This article assesses his critique of orientalist constructions of East and West, the features of Hinduism and Buddhism and their influence overseas, the peculiarities of nationalism an

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Agarwala, Rina. "Divine Development: Transnational Indian Religious Organizations in the United States and India." International Migration Review 50, no. 4 (2016): 910–50. http://dx.doi.org/10.1111/imre.12188.

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This article examines how Indian Americans’ religious organizations send not only financial remittances to India, but also social remittances that shape development ideologies. Comparing Indian-American Hindu and Muslim organizations, I find both groups draw from their socioeconomic experiences in India and use their position as elite immigrants in the United States to identify and empower their respective religious constituencies in India and overturn different social relations (not just religious practices). Hindu Americans draw from their majority status in India to overturn India's lower p

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Bond, Brian E. "Performing pain: Sindhi Sufi music, affect, and Hindu-Muslim relations in western India." Culture, Theory and Critique 61, no. 2-3 (2020): 112–32. http://dx.doi.org/10.1080/14735784.2020.1848602.

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Quayum, Mohammad A. "Hindu–Muslim Relations in the Work of Rabindranath Tagore and Rokeya Sakhawat Hossain." South Asia Research 35, no. 2 (2015): 177–94. http://dx.doi.org/10.1177/0262728015581288.

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Berenschot, Ward. "Rioting as Maintaining Relations: Hindu–Muslim Violence and Political Mediation in Gujarat, India." Civil Wars 11, no. 4 (2009): 414–33. http://dx.doi.org/10.1080/13698240903403774.

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চৌধুরী, মোহাম্মদ মীর সাইফুদ্দীন খালেদ. "অসাম্প্রদায়িক বাংলাদেশ প্রতিষ্ঠায় সুফি ভাবধারার প্রভাব". Arts Faculty Journal 13, № 18 (2024): 85–96. http://dx.doi.org/10.62296/kop20241318006.

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The Sufi Saints played an important role to preach Islam in Bangladesh as well as South Asia. There are a lot of evidences about Shahaba (Companions of Prophet Sm.) came South Asia and Bangladesh for spreading Islam in the 7th Century. Next Centuries, hundreds of Sufis and their followers came for preaching Islam and spread over across the South Asia. Their excellent characteristics, strong morality, devotion, deep sense of humanity and serve to the poor people attracted non-Muslim people of this region. Generosity, equality and rich Islamic culture inspired local people to embrace new religio

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Kausar, Zeenath. "Communal Riots in India: Hindu–Muslim Conflict and Resolution." Journal of Muslim Minority Affairs 26, no. 3 (2006): 353–70. http://dx.doi.org/10.1080/13602000601141323.

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Hussain, Ghulam. "Understanding Hegemony of Caste in Political Islam and Sufism in Sindh, Pakistan." Journal of Asian and African Studies 54, no. 5 (2019): 716–45. http://dx.doi.org/10.1177/0021909619839430.

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This paper is an attempt to investigate the historical trajectory of Ashrafia hegemony in Sindh, the province of Pakistan. I begin with the analysis of biopolitics of caste, class and religion organised around Hindu–Muslim binarism and unity as it unfolded during and after the partition of the Indian subcontinent. I particularly analyse the demographic shifts, the official categorisation of populations, and the communal and ethnonationalist claims that led to the specific kind of interpretation of religion, caste and class. Informed by the Ambedkarian subaltern perspective and based on the ana

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Yohandi, Yohandi. "POLA KOMUNIKASI DAKWAH KOMUNITAS MUSLIM DALAM MENJAGA HARMONI SOSIAL." Indonesian Journal of Islamic Communication 2, no. 2 (2019): 37–61. http://dx.doi.org/10.35719/ijic.v2i2.473.

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Da'wah is not only understood by the meaning but also as a science, but must be understood as a noble behavior to create a happy life both in the world and hereafter. Thus, da'wah has moral responsibility to fulfill the intended purpose. Because da'wah is the process of conveying religious messages, da'wah cannot be separated from the communication process. In other words, preaching must pay attention to the principles of communication, especially in terms of patterns of inter-cultural communication, especially when the mission is delivered in the midst of non-Muslim communities. This pa

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Collen, Lindsey. "Mauritian mêlée." Index on Censorship 24, no. 4 (1995): 17–19. http://dx.doi.org/10.1177/030642209502400406.

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Chatterjee, Chhanda. "Rabindranath Tagore and His Interpretation of the Main Course of Indian History." Studies in People’s History 12, no. 1 (2025): 81–89. https://doi.org/10.1177/23484489251321678.

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After a careful study of India’s past, Tagore was convinced that the carving out of great empires through bloodshed and conquest had not formed the real trend of India’s history. Rather the focus of his country had rested on a moral conquest by her of those who had come as invaders thereby making them one of her own. This gave him profound insight into Hindu–Muslim relations in Bengal.

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Jain, Pankaj. "FromPadositoMy Name is Khan: The Portrayal of Hindu–Muslim Relations in South Asian Films." Visual Anthropology 24, no. 4 (2011): 345–63. http://dx.doi.org/10.1080/08949468.2011.583570.

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Merivirta, Raita. "Historical Film and Hindu–Muslim Relations in Post-Hindutva India: The Case ofJodhaa Akbar." Quarterly Review of Film and Video 33, no. 5 (2016): 456–77. http://dx.doi.org/10.1080/10509208.2015.1094331.

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Triandafyllidou, Anna. "Book Review: Jorg Friedrichs. 2019. Hindu–Muslim Relations: What Europe might learn from India." Journal of South Asian Development 14, no. 3 (2019): 399–402. http://dx.doi.org/10.1177/0973174119890780.

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Fazal, Khairil, and Mawardi Mawardi. "HUBUNGAN SIMBIOSIS MASYARAKAT ACEH BESAR DENGAN TRADISI HINDU." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (2021): 30. http://dx.doi.org/10.22373/arj.v1i1.9482.

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The people of Aceh, which are known as the majority are Muslim, have various customs and traditions and cultures. However, some of the culture and customs of the Acehnese people do not come purely from Islam, but come from Hindu culture, such as Kenduri Blang, Kenduri Laot and Peusijuek culture. Peusijuek is a Hindu culture that has been Islamicized in accordance with Islamic law and has been carried out from generation to generation until now, the Islamization of Hindu culture occurred during the time of Sulthan Ali Mughayat Syah. The symbiotic relationship that occurred between the Acehnese

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Baruah, Sanjib. "Warriors in Politics: Hindu Nationalism, Violence, and the Shiv Sena in India. By Sikata Banerjee. Boulder, CO: Westview Press, 2000. 207p. $62.00." American Political Science Review 95, no. 1 (2001): 229–31. http://dx.doi.org/10.1017/s0003055401532013.

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These two books are about two powerful regional political forces in India-the Shiv Sena of Maharashtra (with a focus on the city of Mumbai) and the Dravidianist parties of Tamil Nadu. Many readers of this journal may know these places by their older names: Mumbai is Bombay, and the state of Tamil Nadu and its capital city were once known as Madras. Both books, not coincidentally, have much to say about the rise of Hindu nationalism in India, which is perhaps the most dramatic change in the Indian political landscape in recent years. That, indeed, is the central theme of Banerjee's book, which

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Shankar, Jui, and Lawrence H. Gerstein. "The Hindu--Muslim conflict: A pilot study of peacebuilding in Gujarat, India." Peace and Conflict: Journal of Peace Psychology 13, no. 3 (2007): 365–79. http://dx.doi.org/10.1080/10781910701471512.

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