Talk:Hindu–Islamic relations

Removed quotes
The following quotes fail to meet notability standards. See WQ:Wikiquote. --MonstrumVenandi (talk) 22:38, 22 May 2022 (UTC)


 * "The Emperor said to Shaikh Nizam that his prayers were not having any effect. What could be the reason for this ? The Shaikh said, 'The reason is that a large number of Hindus are serving as ahlikhidmat (officials and officers) and as musahibs (courtiers) and they are ever (seen) in the Royal presence, and, as a result, the prayers do not have any effect'. The Emperor ordered that it is necessary that the Musalmans be appointed to serve in place of the Hindus."
 * Aurangzeb. Siyaha Waqai Darbar, Julus (R.Yr.) 10, Muharram 18 / 1st July 1667.


 * A European traveller named Barbosa who observed goings-on in Vijayanagara described the king as allowing great freedom, so that every man could come and go as he wished, living according to his own beliefs without suffering any persecution, and without having to be questioned as to whether he was a Christian, Jew or Moor. He said that the governors ruled with justice.’ Krishnadevaraya, and then his brother Achyuta, made gifts to brahmans of all sects, and gave land for both Shaiva and Vaishnava enterprises. A Hindu named Rangai Nayakayya gave funds for a mosque to be constructed. Devaraya II built a mosque in the capital for his Muslim soldiers." And Ramaraja, Krishnadevaraya’s son-in-law, used very inclusive symbolism in the state ceremony in which Muslim soldiers offered their obeisance to him: a copy of the Qur’an was placed before the king so that the soldier would be honouring his faith when he bowed, showing not ‘either/or’ but ‘both/and’ symbolism. This inclusive symbolism was like the coin of Caesar, using not force but persuasion.”
 * William J. Jackson’s book Vijayanagara Voices: Exploring South Indian History and Hindu Literature


 * If on the day of the feast of the Hindus one is present in approval of them or frolics with them, is happy on that account, and gives them some gift, Abu Hafs Kabir (God's mercy upon him) has maintained that if a man has performed fifty years of worship of God, and, when their New Year (nawruz) comes, sends a gift to the infidels for the glorification of that day, even if it is only an egg, all of his worship of fifty years is in vain.
 * Ta'ifi*, Mahmud* ibn Ahmad* ibn Abu* al­Qasim* ibn Ahmad*. Khulasat* al­ahkam* fi* din* al­islam*. (Persian Ms.) Aligarh: Maulana Azad Library, University Zamima*, no. 1 Farsiyya* Fiqh. n.d. [14th cent.]. Also in    Jain, M. (2010). Parallel pathways: Essays on Hindu-Muslim relations, 1707-1857. Also in Carl W. Ernst_ Annemarie Schimmel (foreword) - Eternal Garden_ Mysticism, History, and Politics at a South Asian Sufi Center-State University of New York Press (1992) [This source also comments, Rarely, Indian Muslim legists made analogies between Zoroastrian or Christian practices to forbid Muslims from participating in Indian religious festivals]


 * 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


 * “It is curious how markedly for evil is the influence which conversion to even the most impure form of Mahomedanism has upon the character of the Panjab villager; how invariably it fills him with false pride and conceit (…) and renders him less well-to-do than his Hindu neighbour (…) When we move through a tract inhibited by Hindus and Musalmans belonging to the same tribe, descended from the same ancestor, and living under the same conditions, we can tell the religion of its owner by the greater idleness, poverty, and pretension, which marked the Musalman, it is difficult to suggest any explanation of the fact.”
 * Census Report 1881, Province of Punjab vol. I (p.103-4), quoted from A History of Sikhs by Hari Ram Gupta, and by Sarvesh Tiwari

Doesn't focus on hindu-Islamic relations

 * [The Vijayanagar kings allowed] that every man may come and go, and live according to his own creed without suffering any annoyance, and without enquiring whether he is a Christian, Jew, Moor or Heathen. Great equity and justice is observed by all.
 * The Book of Duarte Barbosa, vol. I, p. 202. quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2 Barbosa, Duarte, The Book of Duarte Barbosa, 2 vols., Hakluyt Society, London, 1918-21.

These quotes need a proper source

 * I say that the Muslims do not have the slightest right to complain about the desecration of one mosque. From 1000 A.D., every Hindu temple from Kathiawar to Bihar from the Himalayas to the Vindhyas, has been sacked and ruined. Not one temple was left standing all over northern India… Temples escaped destruction only where Muslim power did not gain access to them for reasons such as dense forests. Otherwise it was a continuous spell of vandalism.         No nation, with any self-respect, will forgive this. They took over our women. And they imposed the Jaziya, the tax. Why should we forget and forgive all that? What happened in Ayodhya would not have happened, had the Muslims acknowledged this historical argument even once. Then we could have said : All right, let the past remain in the past and let us see how best we can solve this problem…
 * Nirad Chandra Chaudhuri, Sunday Times of India, August 8, 1993; in an interview to its Editor Dileep Padgaonkar


 * 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

Missing quotes from Eknath and Anantadas
There should be quotes from Eknath and Anantadas:


 * the 16th-century Maharashtrian poet Eknath gives a dialogue between a “Hindu” and a Muslim, Hindu-Turka-samvada, in which both sides affirm the strong points of their own religion
 * Also in the 16th century, the Ramanandi biographer Anantadas wrote a similar text about the 15th-century poet Kabir. In the Kabir-Bijak, this Kabir himself wrote another text confronting “Hindu” and “Turk” and their respective religions.
 * the Prithviraj Raso, a historical romance composed not long after the defeat of its hero, King Prithviraj, in 1192.