Islamic Fundamentalism and India

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January Muslims comprise the second largest population after Hindus in South Asia. Attachment Size Full Article Defence Agenda for Modi Government 2. A canard is now being spread past few years by the secessionist-terrorists and their sympathizers that in Kashmiri Pandits left Kashmir willingly, having been "tricked" by then Jammu and Kashmir Governor Jagmohan.

Nothing could be farther from the truth.

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The fact is that Kashmiri Pandits were driven from their homeland after a campaign of intimidation and harassment was launched against them by the military-wing of the secessionists. Kashmiri Pandits were forced from their hearths and homes at the point of gun. The objective of this ethnic cleansing was to create a minority-free Kashmir valley where the goal of Islamization could be easily forced on the ordinary people.

The books and articles below will provide you with an in-depth understanding of the genesis of the current political situation in Jammu and Kashmir.

Terrorist leader with bodyguards. This website aims to tell the story of Kashmir as it was and what has become of it now. Contrary to the misinformation currently being propagated, India did not "annex" Kashmir. At the time of independence in from British rule and the subsequent partition of the country into theocratic Pakistan and secular India, the Hindu Maharaja of Jammu and Kashmir had the option to join India, Pakistan, or remain independent.

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He contemplated the latter option, but after Pakistan invaded Kashmir hoping to preempt such a decision, he decided to accede to India. This accession was ratified by Sheikh Mohammed Abdullah, head of the largest political party the National Conference representing the Muslim majority of the state. The Sheikh did so because he felt that the interests of Kashmiri Muslims, who practice the secular Sufi-Islamic way of life, would be best served under the protection of the Indian constitution. The present secessionist drive in Kashmir has its antecedents in the dissatisfaction of a small and insignificant section of Kashmiris mostly political opponents of the Sheikh.

However, since about , this drive has been hijacked by Islamic fundamentalists who have resorted to terrorist tactics, targeting Hindus, Sikhs, and secular Muslims. Thus Fundamentalism and Modernism, Faith and Reason, were separated into two water-tight compartments. In contrast, some other believers maintained that the interaction between them was essential to discriminate the truly supernatural elements necessary to religious faith from irrational superstitions which distort faith; that it was also necessary to make faith reasonable and to express it intelligently to the moderns so as to offer them a faith that liberates reason from becoming idolatrous and inhuman.

This debate was crucial in distinguishing and relating scientifically objective history and the mythical interpretations of it expressing the divine and subjective meaning of the same for the community of faith. This was crucial, especially in relation to the Genesis account of Creation, the story of the life, death, resurrection and ascension of Jesus in the Gospels and the New Testament accounts in which the hope of the consummation of the Kingdom of God in the future was expressed.

At this point.

Religious Fundamentalism became a political ideological religion. I have related this history of Christian fundamentalism to clarify what fundamentalism means and to show that it is justifiable to characterize as fundamentalist similar movements in any religion which through communal isolation from critical reason, secular humanism or through search for political power, buttresses traditional beliefs and social order from reform and seeks to destroy democratic freedoms. In India the use of the word Fundamentalism has developed certain special nuances which are worth noting.

Communalism on the other hand consists of animosity of persons belonging to one religion toward persons of another religion. A fundamentalist need not be communalist at all On the other hand a communalist need not be a fundamentalist at all Fundamentalism requires to be opposed by all Humanists and Democrats, but that opposition should not be mixed up with an opposition to communalism. Fundamentalist Hindu opposition to change of the traditional Hindu social order had played a large part in the creation and strengthening of the RSS ideology of opposition to other religions and to movements of Hindu reformation.

Islam in India challenged our scheme of class-caste organization. All post-Islamic sects sought to counter Islam by seeking to take the wind out of Islamic sails by themselves making the same challenge.

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Here the RSS chiefs opposition to Islam, the sufi and bhakti sects and Gandhism and by extension to Christianity, liberalism and socialism, are all one piece. Srinivas makes a distinction between Orthodoxy and Fundamentalism. He sees that substantial numbers of Hindus have moved into the middle class who have been most affected by the process of secularization. Unemployment has added economic security to the religious uprooting. Purity-impurity ideas were the religious foundation of caste and it is the return to it by the middle class for spiritual and economic stability that makes for their shift from Secularism to Hindutva.

The middle class of other religions may also be showing a new passion for the securities of their religious tradition.

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In their case the sense of being part of a minority community may add to their insecurity. It is necessary however to state that scholars like Ashish Nandy see no genuinely religious motivation in Communalism, and therefore avoids relating it to Fundamentalism which has a basic religious concern in its motivation.

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The ultimate product of this process was Nathuram Vinayak Godse Therefore the tradition of Hindu tolerance practiced within a world assumed to be the realm of the sacred, has no relevance for Hindutva as for Secularism. I suppose he means a return to Gandhism. Thirdly, the tension between religions on Conversion. Not only the Hindutva of the RSS but also the Neo-Hinduism of the Gandhian line consider the mission of conversion of people from one religion to another as religious imperialism and destructive of inter-religious harmony.

Recently H. In any case, says Kanth, conversion did not bring liberation to the converted people from caste, because caste is not just a Hindu phenomenon but an Indian reality and is practiced by all religions in India. But the debate on it was endless.