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He called Gandhi as the one who was "seditious in aim" whose evil genius and multiform menace was attacking the British empire. Churchill called him a dictator, a "Hindu Mussolini", fomenting a race war, trying to replace the Raj with Brahmin cronies, playing on the ignorance of Indian masses, all for selfish gain. [140]
Gandhi accepted this and began having Muslim prayers read in Hindu temples to play his part, but was unable to get Hindu prayers read in mosques. The Hindu nationalist groups objected and began confronting Gandhi for this one-sided practice, by shouting and demonstrating inside the Hindu temples, in the last years of his life.
Second Hindu-Muslim unity fast [3] 18 1948 (13-18 Jan) 123 hours Third Hindu-Muslim unity fast for restoration of communal peace. Gandhi was reading the dreadful news of the Kashmir war, while at the same time fasting to death because Muslims could not live safely in Delhi. Meeting Maulana Azad, Gandhi laid down seven conditions for breaking ...
As Gandhi resumed his public life in India in 1916, he delivered a speech at the opening of the new Hindu University in the city of Benares, where he discussed his understanding of independence and reform. He also provided specific examples of the abhorrent living conditions of the lower classes that he had observed during his travels around ...
The concept of nonviolence (ahimsa) and nonviolent resistance has a long history in Indian religious thought and has had many revivals in Christian, Buddhist, Hindu, Muslim, and Jain contexts. Gandhi explains his philosophy and way of life in his autobiography, The Story of My Experiments with Truth. He was quoted as saying that:
Anthony Parel writes in Gandhi's Philosophy and the Quest for Harmony, [20] [T]he origin of Ramdhun is shrouded in legend. According to the legend that he preferred it was composed by the great Hindu poet Tulsidas (1532-1623). While on a pilgrimage visiting the Vishnu temple of Dakore, Northern India, Tulsidas was moved to bargain with Vishnu.
Gandhi also argues that Indian independence is only possible through passive resistance. In fact, more than denouncing violence, Gandhi argues that it is counter-productive; instead, he believes, "The force of love and pity is infinitely greater than the force of arms. There is the harm in the exercise of brute force, never in that of pity."
Muslim scholars of the Deoband school of thought, such as Qari Muhammad Tayyib and Kifayatullah Dihlawi, championed Hindu–Muslim unity, composite nationalism, and called for a united India. [18] Maulana Sayyid Hussain Ahmad Madani, the leader of the Jamiat Ulema-e-Hind, stated: [19] Hindu-Muslim unity is a prerequisite for freedom of India.