Hindu Muslim Integration

India is perhaps the only country where a very large section of Hindus live in harmony with a large section of Muslims, without the compulsion of making any significant adjustments and sacrifices in their beliefs and practices. There are still many issues between the two that remain to be resolved, but overall it is not a gloomy picture, especially when we view it in the context of what has been happening in the other parts of the world. This understanding and synthesis of ideas between the two communities is a product of centuries of interaction and mutual adjustment. It culminated in the development of a distinct culture that is peculiarly Indian. Since it is built on a strong foundation, without coercion, over a long period of time, it survives the vicissitudes of the present day conflicts, which are usually ignited by the uninformed and the ignorant, who are unfamiliar with the ethos of the Indian psyche. Some of the features, concepts and practices that emerged out of the process of integration between the two religions are described below.

* The bhakti movement. One of the most notable developments in Hinduism during the medieval period was the rise of bhakti movement, which emphasized devotion and surrender to God as the best means to salvation. The bhakti movement was not based on new ideals, but age old concepts of Hinduism, well emphasized as early as 10th century BC in the scriptures such as the Puranas and the Bhagavadgita and the sectarian movements like Saivism and Vaishnavism. It played an important role in helping Hinduism to face the challenges posed by the monotheistic Islam, with its emphasis on a personal relationship between man and one God, through prayers, surrender, cultivation of virtues, performance of good deeds and obedience to His law. Bhakti movement refined Hinduism, strengthened its roots and prepared it for a challenging and prolonged confrontation with Islam on a level playing field.

* Indo-Sarcenic architecture. The early Muslim rulers relied upon local talent and used the material from the temples they destroyed to build monuments, as their focus was mostly on expanding their empires and consolidating their power, rather than undertaking large scale projects and elaborate structures. However as the time passed by, they began inducting Persian architects, along with native builders, in the construction of their buildings and mosques. This resulted in the emergence of distinct architectural styles that are collectively referred as Indo-Islamic or Indo-Sarcenic architecture, which can be seen in many medieval structures that are still intact in places like Delhi, Multan, Bengal etc. The synthesis of Indian and Islamic architectural styles reached its culmination during the Mughal period, in the form of numerous buildings and monuments, including the famous Tajmahal, the Agra Fort, the buildings of Fatehpur Sikri and the Mausoleum of Shersha Suri at Sasaram. The Indo-Sarcenic architecture is a prime example of the willingness on the part of Muslim rulers to come to terms with Indian culture and its religious value and on the part of the Hindus to participate in the creative expression of sublime catholicity, setting aside their personal beliefs and religious ethos.

* The spread of Sufism. The Sufi movement placed more relevance upon personal and mystic experience in receiving the knowledge and truth about God, rather than upon the codified laws of Qu'ran. The philosophy and practices of Sufi saints were similar in many ways to those of many ascetic traditions of Hinduism, especially Saivism of the kind that prevailed in Kashmir and parts of Northern India. The Sufis practiced rigorous asceticism, under the guidance of a master, for intense purification leading to an awakening or enlightenment called marifah, that would eventually culminate in mohabbat or love for God and fanah, annihilation of the individuality by its dissolution in the all consuming love for God. Because of its similarities with the ascetic traditions and the bhaktimarg of Hinduism, Sufism gained widespread popularity in India and played an important role in bridging the gulf between the two communities.

* The tradition of Satyapir. Veneration of Hindu saints by Muslims and Muslim peers by Hindus resulted in the common tradition of worshipping Satyapir or a True Saint.

* Growth of Urdu. One of the significant developments in medieval India during the Islamic rule was the emergence of Urdu as a popular language of common people in many parts of India. It is a synthetic language which evolved out of the mingling of many words and ideas from Persian, Arabic, Turkish and many Indian languages of Sanskritic origin. It is still being used as the medium of communication in both India and Pakistan, as the language of the elite as well as common man.

* Purdah System. Centuries of Muslim rule and frequent abduction of Hindu women by Muslim soldiers and Mongolian invaders led to the practice of purdah by Hindu women in certain parts of northern India like Gujarat and Rajasthan. It consisted of segregating women from public view and the use of a veil to cover their heads and faces in the company of men and in public.

* Exchange of ideas. Hindus borrowed ideas and concepts from Muslim astronomy, calendar (Zich), medicine, metullargy, and a special branch of horoscopy called Tajik, while the Muslim scholars studied Hindu scriptures, Vedanta and the Hindu medical science of Ayurveda, Hindu astrology and the techniques of Yoga and meditation. Many of these ideas traveled far and wide to Persia, Central Asia and beyond up to Europe. Many Indian scriptures and ancient sciences were translated into Persian.

* The founding of Sikhism The integration of Islamic and Hindu ideas through Bhakti movement reached its zenith in the teachings of Guru Nanak, which eventually led to the formation of Sikhism as a separate religion, under Guru Arjun Singh, the fifth Sikh Guru. Sikhism combines the best of both Hinduism and Islam. Many of its concepts and practices are similar to those of either Islam and Hinduism. Sikhism considers the distinction between the God of Hinduism and of Islam to be in name only. God is the one and the only Truth. He has many names and powers and can be reached through prayers, good works, selfless service, intense longing and devotion, not only in direct communication with God as in Islam but also with the help of a Guru.

* The Din-Ilahi of Akbar. Known for his religious tolerance and interest in the comparative study of world's major religions, Akbar, the greatest of the Mughal rulers, promulgated a new religion called Din-i-Ilahi or Tauhid-i-Ilahi in 1581, a religion, which he believed, would be acceptable to both Hindus and Muslims. According to Dr.Ishawri Prasad, the Din-i-Ilahi "was an ecclectic pantheism containing the good points of all religions - a combination of mysticism, philosophy and nature worship. Its basis was rational; it upheld no dogma, recognized no gods or prophets, and emperor was its chief exponent." Whatever might be the consequences of Abkar's folly or wisdom, the Din-i-Ilahi was a fine example of the vision of religious harmony, amity and understanding, the enlightened minds of medieval India on both sides wished to see. As a religion it failed, but as an ideal vision of the finest of the Indian minds it stayed in the core of India's collective wisdom.

* Political implications. The continuous Islamic rule in the subcontinent and the conversion of many native Hindus to Islam resulted in the creation of sizeable Muslim population, culminating in the formation of Pakistan and Bangladesh and a sizeable Muslim minority community in India that is perhaps the largest Muslim population in any nation in terms of sheer numbers. The presence of large population of Muslims in the subcontinent enabled the British to implement the policy of divide and rule with far reaching consequences, the effect of which still linger on.

Over the centuries, Hindus and Muslims learned to live in peace and amity with each other to the extent possible, despite the gulf that stands between them, in the form of uncompromising religious beliefs and practices that are difficult to ignore. Each side recognizes the onerous responsibility that rests with them in maintaining peace and harmony, in the common interests of all and in the interests of India as one nation. The process of adjustment is still going on. The occasional communal violence that flares up in parts of India between the two communities is a product of the pent up frustrations and mutual animosity in an economic environment of scarcity and poverty, that struggles to survive in the hands of a few fanatics from both sides, in a sea of brotherhood, tolerance, adaptation. mutual appreciation and incredible understanding. There are festivals in which both communities participate with equal zeal. There are Dargas to which Hindus and Muslims pay visit. There are some sects of Saivism with sizeable number of Muslim following. There are traditions in the field of arts, dance, poetry music and singing, in which it is difficult to trace where contribution of one side ends and the other begins. The Indian film industry is an epitome of Hindu Muslim harmony and cooperation, where one can see an astonishingly high level of cooperation and understanding on the part of the writers, directors, producers, actors, musicians and singers from both sides. The world perhaps does not know that whatever animosity that exists between India and Pakistan is mostly political, created by the politicians on either side and perpetuated by them for their own political ends and that there is a great deal of appreciation and understanding among the people in both countries towards each other. The cooperation and true conciliation between the two nations may perhaps have to wait for longer due to the turn of events in the last few decades, but inevitable.