Essay about Muslims of India
What is the quest for the Muslims of India? World War 11 concluded and left the Indian nation with uncertainty for the future unity of India. The fact that Hindus outnumber Muslims by a three to one margin has created conflict and fear. The Indian National Congress presents as a supposed voice for all of India, but the institution virtually encompasses a tremendous voice for the Hindu majority. Also, worship prevails for Shivaji, as a National hero encouraged through the writings of Tilak. Furthermore, Gandhi portrays the gestures of a pro-Muslim movement; however, he emits a future India embracing Hinduism. Subsequently, the Muslim League strives to preserve Muslims from further domination and a bleak future. The wisdom of Mohammad Iqbal stressed the need for the Muslim community to become, “a single bond” (Embree and Carnes 27). Therefore, to achieve this bond, a separate Muslim nation must be created to preserve the Muslim national identity in India because the Hindu nationalism has an inherent force of anti-Islamic in the Congress demonstrated in the writings of radical Hindu militants, the worship of Shivaji, and the future vision of Gandhi for India as a Hindu nation.
First, the Indian National Congress, an institution formed to promote Indian independence and dominated with radical militant Hinduism promotes the idea of a Hindu revival and renewal revealed in Hindu writings. For example, the poem of Bankim Chandra Chatterji, entitled, I praise thee Mother, represents the Indian anthem of nationalism (Embree and Carnes 20). The reference to Mother in the poem is to “both Bengal and the female component of Hindu deity” stated in Defining a Nation (Embree and Carnes 20). It is evidence of how the Hindus concede to influence their beliefs and put their mark on the independence of India. The proponents of the revival movement of Hinduism seek to claim independence in Bengal and create a Hindu nation of strength (Embree and Carnes 20). This influence in the social and cultural organizations have also included members who formed secret terrorist societies found marching in formations by mosques and banging on drums. Furthermore, the political concerns of the Muslims described in Defining a Nation entail the consequences if Britain withdraws and includes Congress leaders who will create a democracy “that ensures that the Muslim minority will possess little power, especially in the overall ‘national’ government” (39). It is understandable that steps need to be taken, so the Muslims form their own national identity before all political power diminishes.
Next, the worship of Shivaji, a Hindu warrior king, who is deemed a national hero provokes the further inherent anti-Islamic force. Tilak concedes that Shivaji is unique because he is the only hero in the history of India (Embree and Carnes 72). Hindus and Muslims were divided at the time of Shivaji. In Defining a Nation, it reveals “Shivaji had to fight against the Mogul [Muslim dynasty] rule that had become unbearable to the people” (Embree and Carnes 72). Also, Tilak asserted that “it was the spirit which actuated Shivaji in his doings,” and further suggesting that this is what the next generations should bear in mind (Embree and Carnes 72). This reference of incompatibility of the Muslims and Hindus sparks Hindu sentiment. Also, in Tilak’s The Message of the Bhagavad Gita, insists that the Hindu religion requires active intervention instead of a passive viewpoint (Embree and Carnes 79). Consequently, the rise of the Hinduism creates tension with the Muslims and evokes violence between the people. Tilak’s writings provide evidence of the devotion of the Hindu religion and uncovers the impossible notion of a nation with two devoted religions, Hinduism and Muslim.
Finally, Gandhi, a Hindu leader, who demonstrates his anti-Islamic force through his future vision of India as a Hindu nation. First, Gandhi attempts to develop friendly terms with Muslims. For example, in the document, My Position, Gandhi provides a plan of how he tries to gain an alliance between Hindus and Muslims (Embree and Carnes 76). However, in this same document, My Position, Gandhi discusses how Hindus and Muslims can form unity, but includes that it “must come even if it has to do so after a few pitched battles” (Embree and Carnes 76). The remark demonstrates the ideas of Gandhi focused on a Hindu nation. It points to the ideas that a Gandhian India would not be beneficial for Muslims because it reveals hostility toward them. In the document Gandhi and Nehru, it states that “For Gandhi, religion and morality constituted the whole of life” (Dash 6). This reveals that his vision for India was implanted within the Hinduism religion. Therefore, Mohammad Iqbal, a former delegate of the Muslim League and poet and philosopher of Islam, worried that the revival of Hinduism and the outnumbered Muslims may result in an unfavorable outcome for the future of the Muslims. Mohammad Iqbal commented in Sources of Indian Tradition, that “The Muslim demand for the creation of a Muslim India within India is, therefore perfectly justified” (Hay 490). For the Muslims, their goal is to follow the wisdom of the Quran so that they can fulfill their responsibilities on Earth. Hence, the Hindu and Muslim people have religious visions which conflict with the goal for unity within India.
In conclusion, the prominent anti-Islamic forces demonstrated in the writings of the radical Hindu leaders and displayed in the worship of a Hindu warrior indicate the complications of unity between the groups. Mohammad Iqbal presented the idea of the creation of a separate Muslim nation within India. However, if the British Governor Generals or other factions fail to embrace this proposal the Muslim League will attempt to weaken the Congress by fracturing its political base. If the central government which is now dominated by the Hindus becomes weak, it will enhance the ability to achieve true independence in the Muslim state.