What happens when you fall in love across the religious divide? | Life and style | The Guardian
The percentage Muslim within a nation decreases the odds of reports .. A two group mean-comparison test revealed that Muslims and Hindus were sex partner was not their spouse (e.g., boyfriend/girlfriend, fiancé, client. One frequently hears of parents disowning their son or daughter. Both Hindus and Muslims reject the idea of inter-marriage on grounds, which. THE FIRST idea was to gather up some grains of the blasted, vitrified, radioactive sand from India's nuclear test site at Pokhran, cocoon them in.
Vedic religion If we take 'Vedic Period' to refer to the period when the Vedas were composed, we can say that early vedic religion centred around the sacrifice and sharing the sacrificial meal with each other and with the many gods devas. The term 'sacrifice' homa, yajna is not confined to offering animals but refers more widely to any offering into the sacred fire such as milk and clarified butter.
Some of the vedic rituals were very elaborate and continue to the present day. Sacrifice was offered to different vedic gods devas who lived in different realms of a hierarchical universe divided into three broad realms: Earth contains the plant god Soma, the fire god Agni, and the god of priestly power, Brhaspati.
The Atmosphere contains the warrior Indra, the wind Vayu, the storm gods or Maruts and the terrible Rudra. The Sky contains the sky god Dyaus from the same root as Zeusthe Lord of cosmic law or rta Varuna, his friend the god of night Mitra, the nourisher Pushan, and the pervader Vishnu. Dasavatara Temple, Deogarh, 6th century. The famous Bhagavad Gita is part of the Mahabharata.
Inter-Religious Marriage And Islam
The idea of dharma law, duty, truth which is central to Hinduism was expressed in a genre of texts known as Dharma Sutras and Shastras. The Dharma Sutras recognise three sources of dharma: The Laws of Manu adds 'what is pleasing to oneself'.
During this period the vedic fire sacrifice became minimised with the development of devotional worship puja to images of deities in temples. From this period we can recognise many elements in present day Hinduism, such as bhakti devotion and temple worship. If so, the marriage of a Muslim male with a Christian woman deemed permissible by verse 5: Now this would land Muslims in a quandary. The only way to resolve this contradiction is to accept the view that the concerned Quranic verses apply to individuals rather than to groups as a whole.
On this interpretation the marriage of a Muslim, whether male or female, would be permissible with a non-Muslim provided he or she is not a polytheist and does not practice idolatry. Marriage is a contractual relationship between two individuals, according to Islam.
If the contractual parties do not stand in the list of prohibited degrees of marriage, as given in the Quranic text, as such, Quran, 4: A Muslim marrying a non-Muslim does not violate any basic tenet of Islam so long as the non-Muslim, as an individual, does not commit himself or herself to idolatry. The Islamic canon law shariah already allows Muslim males to marry Jewish or Christian women. This amounts to accepting, in principle, the idea of inter-religious marriage.
This step was a notable, rather a revolutionary, advance made by Islam in the direction of the humanistic concept of marriage as a loving contract between individuals irrespective of their religion. There is nothing wrong for Muslims to develop the nucleus of the humanistic approach to marriage, already found in the Islamic tradition, to its full and logical conclusion.
The above suggestion will not appeal to conservative Muslim opinion. But new interpretations within a tradition, provided they are essentially productive of human welfare, gradually overcome the natural and quite understandable resistance to change. The following is a random but good sample. Muslim theologians at one time opposed the printing of the Quran and also books in general.
The same applied to translating the Quran in different languages. Many Muslim and Catholic theologians are still opposed to family planning. Several Muslim theologians and jurists oppose music, drama, and painting of animal forms on various grounds. The pursuit of free enquiry, the freedom of conscience, and equal rights to women are deemed to be unIslamic by many learned Muslims. Yet profound changes, slowly but steadily, have taken place in different Muslim societies.Similarities Between Hinduism & Islam - Chennai - by Dr Zakir Naik - Part 1
It is a different matter that the pace of change has been slow to the point of exasperation, if not despair. However, the pace is likely to increase considerably due to the continuing technological revolution, in general, and the communications revolution in particular. The thought and value systems of Christianity and Hinduism have responded much more positively and vigorously to the requirements and demands of the modern age.
But, unfortunately Islam has been left behind in the quest for a suitable reconstruction of its basic concepts and values to meet new challenges posed by the contemporary human situation.
Hindu–Islamic relations - Wikipedia
Creative Christian and Hindu scholars and savants have projected their religions in a manner that could claim an almost universal appeal. But most Muslim scholars and divines still equate the medieval Islamic paradigm with the essence of the Islamic faith.
However, I honestly and respectfully submit that the humanistic interpretation of the Quranic texts on the subject of inter-religious marriage is an intrinsically valid insight rather than a mere pragmatic adjustment to the present global society marked by emerging democratic pluralism.
Perhaps, the most common objection is that children of a mixed marriage are exposed to conflicting religious and moral messages in their formative years due to the opposed beliefs and practices of their parents and wider family members. If both the parents are indifferent to religion than children are spared the evil effects of the divided concerns of their parents, but then they are in the danger of losing all concern for religious and spiritual values altogether.
It is further said that religious differences may not prove detrimental in the early years of marriage. But with the passage of time the mischief begins unless one of the spouses subordinates him or herself to the other. The argument goes on to say that while a lot of adjustment is needed in every marriage even when the couple profess the same religion the degree and type of adjustment required in an inter-religious marriage become forbidding.
I shall first deal with the social psychological argument and then come to the cultural side of the issue of inter-marriage. It is true that the possession of a common or similar religious background is very helpful in promoting family harmony. But having a common or similar cultural and economic background is no less important.
However, the single most important pre-condition of a happy and harmonious family life is temperamental and sexual compatibility of the spouses.
In the absence of this compatibility a common religion will be of little avail.
BBC - Religions - Hinduism: History of Hinduism
The objection that the clash of religious rituals, ceremonies and festivals prevents the couple from sharing their religious life does not hold good.
This type of loving and active sympathy indeed, gives immense joy and elevates the human spirit. To give a personal instance, I once happened to travel in the same railway compartment as a distinguished Hindu lawyer of Aligarh. He was known to be an atheist in his circle of friends. As soon as the train reached the Ramganga Bridge, near Bareilly, my friend took out some coins, placed them in the hands of his wife and then threw them into the river below in the orthodox Hindu fashion.
Soon afterwards the atheist lawyer gently explained to me that he had done so solely out of respect for his wife and that he himself did not at all approve of this form of venerating river goddesses.
True understanding does not necessarily lead to actual commitment. But it enables one to pass from the outer ritual or symbol to the inner core of the faith and to see the world as it appears to the believer.
I shall now examine the view that religious faith cannot flourish in adult life unless parents and teachers inculcate it in the childhood or early youth.
Though it is a fact that a religious creed is learnt by the child as he learns the language, manners, morals and music of his group he can grasp the thought and value system concerned, if at all, only when he reaches adulthood. In the final analysis, religion is the depth response of a mature individual to the mystery of man in the universe. Parents can only indoctrinate the child; they cannot lead the child to experience the basic religious feeling of awe and wonder when man contemplates the inscrutable mystery of the universe.
Indeed, some of the most eminent Christian thinkers of our times hold that children should be taught only basic morality, and theology or dogma should wait the advent of maturity. Even more important than the verbal inculcation of moral values is the actual example set by the words and deeds of the role models accepted by the child. Since religions differ primarily in their theology rather than in their ethics parents professing different religions should have no problem in teaching basic moral principles to the children.
The best way of inculcating moral and spiritual values in the children is to relate to them stories or anecdotes that bring out the meaning of the values in a concrete fashion and also motivate or inspire the child to act accordingly.
Parents could easily make use of different religious traditions but lay special stress upon their own heroes. As and when the child matures the parents could explain their respective creeds with candor and sympathy, and encourage him to make his own independent choice when he embarks upon adulthood.
Parents and society in general should respect the authentic choice of every adult, even if it be against any particular religious tradition or against religion as such. To the extent that parents encourage the child or the youth to attain to a state of spiritual autonomy and inner honesty they guide the child into the portals of true religion and into the arms of Divinity. No religious creed can, possibly, be proved in the logical or scientific sense. It is, therefore, essential to accept and tolerate the diversity of faiths not as a thorn in the rose but as different flowers in the garden of the human family.
Even the total rejection of religion, provided moral values are not abandoned, should be fully tolerated by the parents and by society. Neither the fear of parents, nor the fear of society, nor the lure of worldly gain should constrain the authentic choice of the individual in regard to religion. The above condition of the soul is beautifully illustrated by an anecdote from the life of Bibi Rabia Basri d. The people of Baghdad once saw her walking on a street while carrying a plate of burning coals in one hand, and a jug of water in the other.
When asked for this strange behavior she replied that the coals were meant to burn heaven, and the water was meant to quench the fire of hell, so that humans may neither crave for paradise, nor fear hell, and just act righteously out of love for God. But it is not logically necessary for the good life. Some adults are unable to find God when they try to unravel the mystery of the universe, while some do.
One should not try to patronize God by taking upon oneself the duty to establish His existence.
God, if He exists, can silence and convince the greatest atheist. Not the habitual and conventional verbalization of a creed, but rather a sincere and passionate quest for truth, in the spirit of humility and prayerful receptivity is the way, which brings man to God.
Mankind is, potentially, one family, and different religions represent diverse responses to the mystery of the cosmos.