But this was not just a case about signage or statutory interpretation. It was about what place Urdu—and by extension, linguistic and cultural minorities—continue to hold in the Indian republic. Authored by Justice Sudhanshu Dhulia, who presided over the bench of the Supreme Court along with Justice K. Vinod Chandran, the judgment blends legal clarity with cultural wisdom, and reads as much like a constitutional essay as a judicial opinion. It situates the question of language within the broader context of Indian history, identity, and fraternity—invoking not only statutory text but the spirit of the Constitution, the debates of the Constituent Assembly, and the lived realities of India’s multilingual people.

What emerges is not just a dismissal of an exclusionary petition, but a powerful defence of linguistic harmony, cultural coexistence, and the right of every Indian language—especially those spoken by minorities—to be seen, heard, and respected.

The judgment begins with a line from Mouloud Benzadi that sets the tone for what follows:

“When you learn a language, you don’t just learn to speak and write a new language. You also learn to be open-minded, liberal, tolerant, kind and considerate towards all mankind.”

Facts of the case

The petition was filed by Mrs Varshatai, a former member of the Municipal Council, who objected to the use of Urdu in any form, including on signage. Her argument was that the Maharashtra Local Authorities (Official Languages) Act, 2022, permitted only Marathi. The Municipal Council had earlier rejected her plea by a majority resolution dated February 14, 2020, noting that the use of Urdu had been longstanding—since 1956—and that a significant portion of the town’s population was Urdu-speaking.

The appellant then moved an application under Section 308 of the Maharashtra Municipal Councils Act, 1965, before the Collector, who allowed it, citing a government circular that mandated 100% use of Marathi in government proceedings. However, this was later set aside by the Divisional Commissioner, leading to a challenge before the Bombay High Court, which dismissed her petition. She then filed a Special Leave Petition (SLP) before the Supreme Court.

During the pendency of the case, the 2022 Act came into force. In an earlier round, the Supreme Court disposed of the SLP, stating that the High Court order may not stand in light of the new law but leaving it open to the aggrieved party to seek appropriate remedy. The matter was then heard afresh by a division bench of the High Court, whose ruling in favour of the Municipal Council was challenged once again—bringing the issue back before the Supreme Court.

The final decision, delivered on April 15, 2025, rejected the challenge and upheld the High Court’s ruling.

The legal position and the Court’s reasoning

The Supreme Court first dealt with a procedural infirmity in how the challenge to the Municipal Council’s resolution was brought about. The appellant had approached the Collector under Section 308 of the Maharashtra Municipal Councils Act, 1965, seeking suspension of the Council’s decision to retain Urdu on its signboard. However, a crucial amendment to Section 308 in 2018 had changed the law: after this amendment, the Collector can no longer act on complaints made by individuals or councillors, even if they were former members. The power to bring a resolution to the Collector’s attention rests solely with the Chief Officer of the Municipal Council.

The Court made this limitation clear:

“After the amendment… the Collector can exercise powers only when the Chief Officer of the Municipal Council brings it to the Collector’s notice… In this case, the application was admittedly not made by the Chief Officer… which should not have been entertained in the first place.” [Para 11]

In other words, the entire chain of proceedings initiated by the petitioner before the Collector was legally untenable from the outset, as she had no standing under the amended law to invoke the Collector’s jurisdiction. This aspect alone could have disposed of the case. However, given the persistence of the challenge and the deeper constitutional concerns it raised, the Court moved to examine the substance of the matter as well.

At the heart of the substantive issue was the interpretation of the Maharashtra Local Authorities (Official Languages) Act, 2022—a law that declares Marathi as the official language for all local government bodies in the state. The petitioner’s argument hinged on a narrow and rigid reading of this Act—that once Marathi was declared the official language, the use of any other language, including Urdu, became impermissible.

The Court decisively rejected this interpretation, emphasising that the Act mandates the use of Marathi for official communication, but does not prohibit the use of additional languages for supplementary or public-facing purposes, such as signboards. It quoted the High Court’s clear reading of the law:

“All that [the Act] does, is to ensure that the business and affairs of the Council, are to be conducted in Marathi language… it does not prohibit use of an additional language… the use of an additional language… would not indicate any violation of the provisions of the Act of 2022.” [Para 14]

The Supreme Court agreed with this view, observing:

“The High Court to our mind rightly concluded that the 2022 Act, on which the appellant placed significant reliance, does not prohibit the use of an additional language, which is Urdu in the present case, on the signboard of the Municipal Council building.” [Para 15]

This distinction—between mandating a language and prohibiting others—is constitutionally important. The 2022 Act ensures that Marathi is used, but does not insist that it be used exclusively. As such, Urdu can co-exist on a signboard without violating the law.

Further, the Court reframed the debate entirely by shifting attention from legality to constitutional purpose. Why use Urdu at all? The Court’s answer was simple but deeply rooted in the values of inclusivity and effective governance:

“The purpose here for the use of Urdu is merely communication. All the municipal council wanted to do was to make an effective communication.” [Para 19]

This clarity of purpose is crucial. The use of Urdu on the signboard was not a political gesture or an assertion of religious identity. It was a functional, inclusive, and locally appropriate decision, intended to reach and welcome a section of the population that reads Urdu. The Court highlighted that this was neither new nor radical—Urdu had been used on the Patur Municipal Council’s signage since 1956.

Finally, in what is arguably the most important paragraph in terms of grounding the decision in the lived realities of governance and citizenship, the Court stated:

“Coming to the present case, it must be stated that a Municipal Council is there to provide services to the local community of the area and cater to their immediate day-to-day needs. If people or a group of people, residing within the area covered by the Municipal Council are familiar with Urdu, then there should not be any objection if Urdu is used in addition to the official language i.e. Marathi, at least on the signboard of the Municipal Council. Language is a medium for exchange of ideas that brings people holding diverse views and beliefs closer and it should not become a cause of their division.” [Para 46]

This is where the Court moved beyond a narrow legal resolution and reminded the petitioner—and the country—that language, at its best, is a bridge, not a barrier. The Municipal Council exists to serve the community—not to assert a singular linguistic identity at the cost of alienating others. If part of the community reads Urdu, there is no reason—legal, moral, or constitutional—to exclude it from a signboard.

By recognising this, the Court reclaimed the space of local governance as one that is responsive to local needs, identities, and realities, not one dictated by abstract notions of linguistic nationalism.

A powerful history lesson

Where this judgment truly shines is in its cultural, historical, and constitutional depth. The Court does not stop at interpreting a statutory provision or addressing procedural irregularities. It goes much further—into the idea of language as identity, as history, and as belonging. In doing so, it delivers a clear and courageous rebuke to the growing communalisation of Urdu and the false binaries that have been constructed around it.

The Court directly confronts the widespread tendency to associate Urdu with Islam, and to treat it as a foreign or sectarian language. It challenges this prejudice head-on by making a series of powerful and clarifying declarations. Perhaps the most quoted and impactful of them is this:

“Let our concepts be clear. Language is not religion. Language does not even represent religion. Language belongs to a community, to a region, to people; and not to a religion.” [Para 17]

This simple but profound line dismantles the politicised narrative that seeks to conflate Urdu with a religious identity. It restores to language its proper meaning—not as a marker of religious belonging, but as a tool of expression, identity, memory, and connection. Language, the Court reminds us, cannot be confined to a single group or cast as exclusive to one faith.

The Court deepens this point by offering a civilisational and cultural defence of Urdu, recognising it as a product of the ganga-jamuni tehzeeb—India’s long-standing tradition of cultural syncretism, particularly in the northern and central plains.

“Language is culture. Language is the yardstick to measure the civilizational march of a community and its people. So is the case of Urdu, which is the finest specimen of ganga-jamuni tahzeeb, or the Hindustani tahzeeb, which is the composite cultural ethos of the plains of northern and central India. But before language became a tool for learning, its earliest and primary purpose will always remain communication.” [Para 18]

By invoking this shared cultural history, the Court reclaims Urdu as Indian, not just linguistically but emotionally and historically. It reminds us that Urdu is not a cultural intruder—it is a civilisational creation, a language born out of coexistence, shared spaces, and mutual exchange. The judgment acknowledges that Urdu’s elegance, refinement, and poetic tradition are the legacies of this syncretic past, which the Constitution was meant to preserve, not erase.

The Court also situates this discussion in constitutional history, tracing how Hindi and Urdu were not seen as oppositional or incompatible during the freedom movement and in the early years of the republic. Instead, they were regarded as two forms of the same evolving language—Hindustani—that could serve as a common national medium. The Court draws on the work of Granville Austin, whose scholarship on the Constituent Assembly debates and post-independence linguistic compromise is widely regarded as authoritative.

Referring to the language debates before and after Partition, the Court notes:

“Partition killed Hindustani and endangered the position of English and the provincial languages in the Constitution.” [Para 34]

This line, taken from Austin, captures the tragic turning point at which a shared language—Hindustani, made up of both Hindi and Urdu—was discarded, and its components polarised. Urdu, in particular, bore the brunt of this rupture. The judgment acknowledges that post-Partition nationalism rejected Urdu not because of linguistic reasons but because of political and communal ones—a move that was neither just nor historically accurate.

The Court quotes Jawaharlal Nehru, who had been a staunch advocate of Hindustani as the people’s language—a bridge between Hindi and Urdu, and a language capable of uniting India’s many regions:

“Hindustani (Hindi or Urdu)… is bound to become the all-India medium of communication, not displacing the great provincial languages, but as a compulsory second language.” [Para 31]

This vision—of Hindustani as an inclusive, flexible, people’s language—was derailed by Partition, but the judgment shows that it remains constitutionally relevant even today. By citing Nehru, the Court not only restores this vision but places its ruling in a long constitutional arc that includes freedom movement ideals, the Constituent Assembly’s balancing act, and post-independence compromises.

The judgment also brings in Mahatma Gandhi, who warned against linguistic purism and the dangers of reducing language to a narrow, communal identity. Gandhi understood language as dynamic and inclusive, and his approach to Hindustani reflected this. The Court quotes him with quiet force:

“To confine oneself exclusively to Hindi or Urdu would be a crime against intelligence and the spirit of patriotism.” [Para 36]

Gandhi’s words underscore that linguistic plurality was never seen as a threat to national unity—it was the foundation of it. In quoting both Nehru and Gandhi, the Court implicitly argues that today’s efforts to banish Urdu from public spaces are not just unconstitutional—they are a betrayal of the nation-building vision of those who fought for India’s independence.

Together, these references and insights make this portion of the judgment a masterclass in cultural constitutionalism. It does not approach the question of language as a dry administrative matter, but as a living symbol of India’s diversity—something that must be protected not just by law, but by respect, memory, and a shared sense of belonging.

By restoring Urdu to its rightful place—as an Indian language, a people’s language, and a constitutional language—the Court reaffirms that inclusion, not exclusion, is the heart of our constitutional identity.

Debunking the myth that Urdu is alien

One of the most important contributions of this judgment is the way it confronts and dismantles the deep-rooted prejudice against the Urdu language—a prejudice that has been allowed to flourish in public discourse, often unchallenged. The Court recognises that the hostility towards Urdu is not grounded in linguistic fact, but in a political fiction, born out of Partition-era anxieties and perpetuated by majoritarian narratives.

In a critical passage, the Court squarely addresses and rebuts the idea that Urdu is somehow foreign or un-Indian:

“The prejudice against Urdu stems from the misconception that Urdu is alien to India… Urdu, like Marathi and Hindi, is an Indo-Aryan language. It is a language which was born in this land.” [Para 27]

This statement is not only accurate in terms of linguistic classification—Urdu, like Hindi and Marathi, evolved from Prakrit and Apabhramsha and belongs to the same Indo-Aryan family—but also essential in its rejection of the false notion that Urdu is inherently Islamic. The Court affirms what should be a basic and accepted truth: that Urdu is Indian in its origins, Indian in its development, and Indian in its usage.

It goes further to remind us that Urdu arose from real, lived interactions among people in India—particularly in the north and centre of the country—where different communities needed to communicate across linguistic and cultural lines. Over centuries, this led to the development of a sophisticated, inclusive, and adaptable language, enriched by multiple traditions and serving as a lingua franca in many regions. In fact, it was not born out of exclusivism, but out of coexistence.

The Court then makes a subtle but powerful observation about the everyday presence of Urdu, especially in the speech of people who may not even recognise its origins:

“Even today, the language used by the common people of the country is replete with words of the Urdu language, even if one is not aware of it.” [Para 37]

This insight challenges the idea that Urdu is used only by a particular religious or social group. On the contrary, the vocabulary of Urdu has become so woven into the fabric of everyday Hindi and Indian speech that it is impossible to separate the two without distorting both. From the language of friendship and affection to politics and cinema, Urdu has left a profound mark.

The Court also offers a striking example of how deeply entrenched Urdu is in the Indian legal system. It lists several key legal terms that are of Urdu origin and are still widely used in courts across the country—even in the Supreme Court, where the official language is English. The judgment notes:

“Urdu words have a heavy influence on Court parlance… Adalat, halafnama, peshi, vakalatnama, dasti…” [Para 38]

These are not minor or incidental terms. They are core procedural and functional terms used in both civil and criminal proceedings, known to every lawyer, judge, and litigant across India. ‘Adalat’ (court), ‘halafnama’ (affidavit), ‘peshi’ (appearance), ‘vakalatnama’ (power of attorney), and ‘dasti’ (by hand)—these are foundational building blocks of legal vocabulary.

This point is underscored further in the next line:

“Even though the official language of the Supreme Court… is English, yet many Urdu words continue to be used in this Court till date.” [Para 38]

In making this observation, the Court underlines an important irony: Urdu is being spoken, written, and relied upon at the highest levels of India’s judiciary, even as efforts continue in some quarters to stigmatise it. This lived reality gives lie to the claim that Urdu is somehow alien or inappropriate for official or legal use.

Together, these points form a comprehensive and compelling rebuttal of the misconceptions surrounding Urdu. The Court not only reaffirms that Urdu is as Indian as any other regional language, but also that it remains active, visible, and essential—not just culturally, but administratively and judicially.

Language as a bridge—not a weapon

In one of the segments of the judgment, the Court engages deeply with linguistic scholarship to challenge the idea that Hindi and Urdu are separate languages. This part of the judgment goes beyond the immediate question of signage and moves into the realm of intellectual history and sociolinguistics, showing how the binary between Hindi and Urdu was not a natural evolution but a consciously created political divide.

To support this, the Court draws on the works of prominent scholars such as Gyan Chand Jain, Amrit Rai, Ram Vilas Sharma, and Abdul Haq—all of whom have extensively studied the origins, development, and mutual influence of Hindi and Urdu.

“It is absolutely clear that Urdu and Hindi are not two separate languages… Even though Urdu literature and Hindi literature are two different and independent literatures, Urdu and Hindi are not two different languages.” [Para 41]

“Hindi-Urdu are not two separate languages; they are basically one and the same… There are no two other languages in the world whose pronouns and verbs are one hundred per cent the same.” [Para 42]

This is an emphatic and almost scientifically framed observation—what unites Hindi and Urdu is not merely poetic sentiment but the structural bedrock of language. The judgment notes that while their scripts differ (Devanagari for Hindi, Perso-Arabic for Urdu), and while each has drawn vocabulary from different classical sources (Sanskrit for Hindi, Persian and Arabic for Urdu), their spoken forms remain nearly indistinguishable in everyday use across north India.

In referencing Amrit Rai’s influential work, the Court aligns itself with the understanding that Hindi and Urdu emerged from the same linguistic root—Hindavi or Hindustani—and that the divide between them was sharpened over the nineteenth and twentieth centuries, not by natural evolution but by colonial language policies and post-Partition communal politics. Amrit Rai’s thesis, A House Divided, showed how political forces came to assign communal identities to languages that had once coexisted fluidly.

The judgment does not stop at historical analysis—it goes further to expose the consequences of this artificially constructed divide. By making language a marker of religious identity, a shared cultural and linguistic inheritance was fractured. Urdu came to be falsely viewed as “Muslim”, and Hindi as “Hindu”—a split that ignored centuries of shared grammar, mutual influence, and bilingual expression in the public sphere.

These scholarly citations give the judgment a rare academic depth. It is unusual—though deeply welcome—for the judiciary to cite literary historians and linguists so prominently. And yet, in doing so, the Court performs a vital task: it returns the conversation about language to the terrain of fact, scholarship, and nuance, rather than leaving it to be defined by prejudice and politicised emotion.

And then, poetry

The judgment ends with a poetic flourish, quoting Iqbal Ashhar’s nazm where Urdu speaks for itself:

““urdu hai mirā naam maiñ ‘Khusrav’ kī pahelī

kyuuñ mujh ko banāte ho ta.assub kā nishāna

maiñ ne to kabhī ḳhud ko musalmāñ nahīñ maanā

dekhā thā kabhī maiñ ne bhī ḳhushiyoñ kā zamāna

apne hī vatan meñ huuñ magar aaj akelī

urdu hai mirā naam maiñ ‘Khusrav’ kī pahelī” [Para 48]

“Urdu is my name, I am the riddle of ‘Khusrav’

Do not hold me for your prejudices

I never considered myself a Muslim

I too have seen happier times

I feel like an outsider in my homeland today

Urdu is my name, I am the riddle of ‘Khusrav’”

The Court then reflects:

“Let us make friends with Urdu and every language. If Urdu was to speak for herself, she would say…” [Para 48]

A verse that speaks of belonging, alienation, and identity—reminding the reader that Urdu, like any other Indian language, asks not for supremacy, but for space to exist.

Why this judgment is important

This is more than a legal ruling—it is a profound affirmation of India’s constitutional soul. It reasserts that the Constitution protects not only freedom of religion, but freedom of language, identity, and culture. India’s commitment to pluralism is not merely symbolic—it is embedded in its constitutional text and historical experience. This judgment operationalises that commitment with clarity and courage.

It is important because:

• It clarifies the law, confirming that there is no legal bar on using additional languages like Urdu on public signboards under the 2022 Act.
• It safeguards linguistic and cultural rights, especially of minority communities, and affirms that state recognition does not require the exclusion of others.
• It dispels the myth that Urdu is alien, asserting its deep roots in India’s linguistic heritage and constitutional imagination.
• It confronts majoritarian narratives, refusing to allow language to be communalised or weaponised.

This judgment stands out for its clarity, depth, and conviction. It does not merely interpret a statute or settle a procedural flaw—it reaffirms foundational constitutional values. By recognising the legitimacy of linguistic diversity and rejecting efforts to erase or marginalise a language rooted in India’s soil, the Court has underscored that governance must serve all, not just the dominant voice. In doing so, it reminds us that the Constitution protects not just rights in the abstract, but the dignity of communities, cultures, and the many languages in which India speaks.

The complete judgment may be read here.

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The post “Urdu Is Not Alien”: Supreme Court reclaims the language’s place in the Indian Constitutional fabric appeared first on SabrangIndia.

Directed by Govind Nihalani and based on Bhisham Sahni’s haunting novel, Tamas dared to hold a mirror to the nation’s soul. Not just to remind us of the agony that the Partition caused us, but to expose the political machinery that breeds communal hatred – systematically, with precision, with horrifying ease.

As a young adult, when I sat before the small screen, I remember how I flinched, not once, but many times, throughout. The movie – then in the form of a mini-series – made me numb. It was so intense. Scene after scene took me far into the dark days, much before my time – beyond its frames.

Tamas wasn’t a cinematic spectacle. It was truth stripped to the bone. I can see them even today, clear and dark. A pig carcass thrown into a place of worship. A whisper becoming a riot. Neighbours morphing into enemies overnight. Women killing themselves to avoid dishonour at the hands of rioters.

This was four years before the demolition of the Babri Masjid. The movie did not predict it. Nor did it predict the Gujarat pogroms; rather, it laid bare the anatomy of such events long before they happened. Each of the series started with this warning : “Those who forget their history are condemned to repeat it.”

It was as if the future was being acted out on film, but no one was listening. We simply looked away.

Today, Empuraan, a cinematic spectacle, has the country watching and debating it. It is a hard-hitting movie that drags truth and trauma to the surface. It revisits India’s recent history of hate and division, conspiracies and treachery, and blurs the distinction between fiction and unsettling facts. However, unlike Tamas, which grieved, warned, and peeled the layers of hatred, Empuraan trembles with the thrill of revenge. It blows into the fire not to extinguish it but to fan it, challenge it and eventually burn and bury the symbols of hate in retribution, gory and violent.

The distinction matters.

Because the fire that is burning is not one that can be doused by fire.

Over the past years, dominant Hindutva voices have publicly advocated for a Hindu Rashtra. Boycotts and harassment of minorities happen in broad daylight. Hate speeches that incite violence have gone unchallenged. The bulldozer, once a symbol of development, is now a mascot of retribution.

Attacks by self-styled vigilantes rise daily, while hate speeches against minorities have become so common that the media barely notices them anymore.

But what of us? The ordinary citizens? The neighbours, coworkers, and relatives?

What about the people at the dinner table, quietly consuming WhatsApp propaganda? What of the colleagues who once believed in secularism but now laugh at the abuse of the other? What about the polite silence from friends and relatives that accompanies every slogan, slur, and destroyed home?

What of the urban educated, who rationalise lynchings but rage over “vote bank politics”?

What of our complicity?

Too many of us – educated, articulate, even progressive, once – have fallen into the trap of propaganda. Our quiet is no longer innocuous. It is consent. It is a collaboration.

And perhaps the most unsettling issue that Tamas wanted us to see all along was not just the horror of violence or the hysteria of mobs, nor was it only about the silent concurrence of the government, but about us: the ordinary people who turned away.

Tamas encountered legal and political challenges in the late 1980s. The government attempted to prevent the series from airing. Petitions were filed. Courts were approached. The administration dreaded the consequences. There was fear it would provoke unrest.

It didn’t.

There were no riots, only discomfort. It provoked something far more powerful: conscience.

That was a different India. One that still flinched.

Do we still flinch?

When we see mobs lynching in broad daylight – do we flinch? When classmates assault a schoolchild on religious grounds at the command of a teacher, do we flinch? When hate becomes humour and cruelty becomes normal content, do we still flinch?

Or have we all actually become one, as in the title of the movie Tamas, which in Sanskrit would mean darkness, ignorance, delusion, or inertia. Tamas is a state of being – one where truth is obscured, and actions are guided by fear, hatred, or confusion.

If Empuraan disturbed us, it should.

Not just for the conspiracies it hints at or the wounds it reopened, but for who we are: a culture that justifies and forgets.

It is now the time to watch Tamas again. Not for nostalgia. Not even for mourning.

But to turn the mirror inward.

Because hate is not yelled. It is whispered. It is nodded at. It is forwarded. It is lived quietly in homes like ours.

And in the end, the most dangerous place for a country to arrive at…

..is when it no longer flinches.

Sridhar Radhakrishnan is an environmental and social justice activist. He writes on democracy, ecology, agriculture, and civil society movements.

Courtesy: The Wire

The post Tamas and the Shadow Over Empuraan: A Nation Still Disturbed With Itself appeared first on SabrangIndia.

All in all, Hindu-Muslim unity shone across cities, with shared prayers, gifts, and gestures of goodwill, showed India’s enduring tradition of communal brotherhood and respect

Amroha and Hardoi in Uttar Pradesh also echoed these sentiments with floral greetings during Eid processions, highlighting the nation’s collective spirit of brotherhood.

These acts of kindness, from offering water to Namazi’s to sharing festive meals, shows the enduring power of unity and mutual respect, painting a vivid picture of India’s diverse yet cohesive social fabric

Jaipur, Rajasthan

On March 31, Monday, a large gathering of people in Jaipur, who had observed the month-long Roza, came together at the Eidgah and various other locations to celebrate Eid-ul-Fitr. They performed sajda and offered prayers, united in their hopes for peace and harmony. After the namaz, joyful greetings and embraces were exchanged, highlighting the spirit of togetherness.

Near the Eidgah, located along Delhi Road next to Jaipur’s walled city, Hindu residents greeted the namaz-goers by showering them with rose petals. This thoughtful gesture symbolised the deep-rooted communal harmony that Jaipur is known for, a beautiful reflection of mutual respect and solidarity.

The celebration also carried on with the traditional giving of ‘eidee,’ where young people received gifts from their elders. Many took the opportunity to explore the city, visiting restaurants and cinemas. The joy of Eid was palpable, with people of all ages coming together in celebration after the namaz.

“It feels wonderful to be here, with roses showered upon us,” said Syed Sajjad Hussan, a 60-year-old who attended namaz at Karbala. “Jaipur is known for its communal harmony. We, the Muslim community, also share similar gestures when our Hindu brothers celebrate festivals like Diwali or Holi,” he added. His words echoed the unifying spirit that defines the city, a sentiment reported by the Times of India.

As the walled city of Jaipur saw an influx of visitors, many Muslim residents took time off to explore the city’s iconic attractions, including Nahargarh Fort, Jal Mahal, Jantar Mantar, and the City Palace. Mustaq Khan, a 32-year-old from Ramganj Bazaar, shared, “Now that Roza is over, it’s time for celebration. I’ve taken four days off to visit various places in Jaipur with my family.” The festive spirit was evident as the streets came alive with young people heading out to enjoy the city’s vibrant offerings, from popular eateries to cinemas, with many catching the new release Sikander starring Salman Khan.

The mosques and dargahs in the walled city were beautifully illuminated for the occasion, their lights adding a magical touch to the celebratory atmosphere. Amid this vibrant energy, a heart-warming gesture of communal unity stood out. In several localities, Hindu families offered water to the Namazis, showing a profound display of goodwill and respect.

 

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This simple yet meaningful act of kindness highlighted the deep-rooted harmony that defines the city, where people from different communities continue to celebrate and support each other during festive occasions. Such gestures are a testament to the long-standing tradition of peaceful coexistence and mutual respect in Jaipur, fostering a sense of unity that transcends religious boundaries.

The sense of togetherness in the city during Eid-ul-Fitr was truly remarkable, as Hindu and Muslim communities came together not just in spirit but through thoughtful and respectful acts that enriched the celebrations for everyone involved.

Mumbai, Maharashtra

In a different corner of the country, in Mumbai, Eid took on a special meaning this year. As the Namazis emerged from the masjid in the bustling Chirag Nagar area of Ghatkopar after finishing their Eid prayers, they were met with an unexpected gesture of goodwill. Five Hindus, dressed in white caps, stood waiting to greet them with red roses. The surprise greeting was met with warmth and curiosity, and the congregation, moved by the gesture, invited the Hindus into the mosque.

This initiative, a beautiful example of communal harmony, was led by 64-year-old Sharad Kadam, the former Mumbai president of the Rashtriya Sewa Dal, a youth organisation founded by Congress Socialists post-Independence. Inspired by Gandhian ideals, Kadam, with the suggestion of Wardha-based Gandhian Vijay Tambe, and with the help of local Muslim activist Kalubhai, decided to wear white caps—a symbol worn by both Warkaris and Gandhians—as markers of their Hindu identity.

Joining Kadam on this special occasion were members of the Andhashraddha Nirmulan Samiti, an organisation founded by the late rationalist Narendra Dabholkar. Kadam emphasised the importance of unity, saying, “All of us from different organisations work together. The atmosphere today cannot be countered by any single group, especially not by a social one. That’s why I invited members from all opposition parties, but unfortunately, none thought it was worth their while.”

Kadam, who resides in Bhatwadi, Ghatkopar, has a deep connection to the local communities around the masjid, including Parsiwadi and Yasin Mistry Chawal, areas that had witnessed severe rioting during the 1992-93 communal clashes. Despite the difficult past, the heartfelt gesture of unity left a lasting impression.

The Muslims present at the mosque were deeply moved by the act of kindness and committed to nurturing this newly-formed bond beyond the festive occasion. “We won’t confine it to Eid; we will make it an ongoing relationship,” they assured Kadam, as reported by Hindustan Times.

While Kadam had participated in Hindu-Muslim harmony meetings in mosques in Malwani and Malad, this was the first time he had celebrated Eid in such a unique, personal way. It was a poignant reminder that the spirit of unity and peace can flourish in even the most unexpected places, and that such gestures of goodwill, when rooted in mutual respect, can help heal old wounds and build lasting connections.

“We need to build trust and friendship with each other,” said Kadam. “Otherwise, we’ll be decimated by those who say ‘Batengey toh katengey’” reported the HT.

Prayagraj, Uttar Pradesh

A similar heart-warming display of unity unfolded in Prayagraj, where social organisations and members of the Hindu community came together to shower rose petals on those exiting the mosques after offering their Namas. The generous gesture saw several kilos of rose petals being used, with each Namazi greeted with a rose, symbolising goodwill and communal harmony.

According to The Free Press Journal, Raziya Sultan, who was present at the event, remarked, “Prayagraj has always been a city that promotes the Ganga-Jamuni Tehzeeb,” reflecting the deep-rooted tradition of cultural and religious coexistence in the city.

A special Ramadan Iftar party was organised by the Hindu-Muslim Unity Committee, led by Manish Agarwal, at the Indira Bhawan Compound in Civil Lines. People from all communities participated in the event with enthusiasm and broke their fast in a harmonious atmosphere. Before the Iftar, prayers for peace, tranquillity, and brotherhood were offered. During the Iftar, those fasting broke their fast with dates, fruits, and sherbet. Attendees praised the initiative, stating that such events strengthen love and unity in society.

Manish Agarwal mentioned that the aim of the Iftar party was to spread the message of goodwill and brotherhood in society, as reported by Live Hindustan.

Seelampur, Delhi

Videos from Seelampur, Delhi, recently surfaced on social media, capturing touching moments of love and unity between Hindus and Muslims during Eid. One video showed Hindus showering flowers on Muslims as they made their way to offer Namaz for Eid-Ul-Fitr. This simple yet powerful gesture of solidarity reflected a spirit of respect and togetherness. It highlighted the deep, often overlooked bonds between the communities, offering a beautiful reminder of the peaceful coexistence that thrives amidst the more divisive narratives that often dominate the headlines.

 

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Another touching incident took place during the Ramadan Jumma (Friday Prayer), when Hindus once again demonstrated their support for the Muslim community. As Muslims gathered for prayers, Hindu locals could be seen sprinkling flowers over them, in a gesture of goodwill and mutual respect. This was not an isolated incident, as Seelampur also witnessed a heart-warming display of togetherness during the celebration of Holi. During the festival, despite the cultural and religious differences, Hindu locals spread flowers over the Namazis, further reinforcing the unity shared between the communities.

 

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Indore, Madhya Pradesh

A heart-warming incident in Madhya Pradesh’s Indore has once again demonstrated the spirit of communal harmony in India. In keeping with a 50-year-old tradition, a Hindu family continued the practice of respectfully transporting the city Qazi to the main Idgah for the Eid-ul-Fitr prayers. This remarkable act of unity saw Satyanarayan Salvadia, a resident of Indore, escorting Shahar Qazi Mohammad Ishrat Ali in a horse-drawn carriage from his Rajmohalla residence to the Idgah in Sadar Bazar.

This tradition, which began with Satyanarayan’s late father, Ramchandra Salvadia, over five decades ago, has been passed down in the family as a beautiful symbol of brotherhood. Satyanarayan, who took over this responsibility after his father’s death in 2017, expressed that through this gesture, his family hopes to spread the message of unity and harmony among the people of the city, as reported by NDTV.

Indore remains the only city in the country where a Hindu family continues to honour the Qazi with such respect during the Eid celebrations, further underscoring the unique Ganga-Jamuni Tehzeeb (culture of unity and tolerance) of India. Mohammad Ishrat Ali, the Shahar Qazi, reflected on this cherished tradition, urging young people to view the world from a social perspective, beyond the divisive lens of politics.

As Eid prayers were offered in the city, some participants wore black armbands to show solidarity with Palestinians facing oppression, highlighting the global connection to the spirit of Eid. Madhya Pradesh Congress president Jeetu Patwari also visited the Idgah, extending his wishes to the Qazi, and emphasised the importance of India’s tradition of communal harmony, stating that those who preach hatred cannot be true patriots.

This annual tradition in Indore serves as a powerful reminder of how small, respectful actions can foster a sense of community and help bridge divides, promoting love and understanding across cultures and faiths.

Amroha, Uttar Pradesh

The beautiful pictures from Amroha, Uttar Pradesh, following Rajasthan, have touched many hearts. In these videos, members of the Hindu community are seen showering flowers on Muslims who are on their way to offer prayers.

राजस्थान के बाद उत्तर प्रदेश के अमरोहा से आई खूबसूरत तस्वीरें. हिंदू समुदाय के लोगों ने नमाज़ पढ़ने जा रहें मुसलमानो पर फूल बरसाकर देशभर में भाईचारे का संदेश देने का काम किया. pic.twitter.com/OyFB9QxK3y

— ♡ ارمان شيخ ♡ (@arman_shaikhh) March 31, 2025

This heart-warming gesture has become a symbol of unity and brotherhood, sending a powerful message of harmony across the country.

Hardoi, Uttar Pradesh

In Sandi town, Hardoi district, Hindus warmly showered flowers on Muslims taking part in the Eid procession, with Municipal Council President Ramji Gupta present to witness the beautiful display of solidarity. According to Dainik Bhaskar, after the prayer, members of the Muslim community generously distributed charity to the poor and needy. Outside the Eidgahs and mosques, the atmosphere resembled a vibrant fair, with both children and adults enjoying sweets, sevai (vermicelli), and toys.

As the day unfolded, people greeted one another with embraces and exchanged heartfelt Eid wishes. Prominent city figures, administrative officers, and religious leaders joined in the celebrations, collectively sending a powerful message of unity and brotherhood within the community. The event served as a reminder of the harmonious spirit that binds people together, regardless of their faith.

Related:

Everyday Harmony: A Hindu temple that serves ‘Iftar’ to Muslims during Ramzan

Devotees are our guests: Sikhs, Muslims of Prayagraj serve Kumbh pilgrims with shelter, food, and love

A legacy of Unity: Stories of harmony across faiths and cultures

The post India’s Heartfelt Eid: where flowers & faith bridge divides appeared first on SabrangIndia.

There are no reported complaints from any Muslim that they were on streets – with or without any work – and got coloured. They changed the timing of their congregational Jumma Namaz in the Holy month of Ramazan – to accommodate the Hindus observing their festival – and some might have decided to forgo their obligatory prayers.

The Hindu nationalists in Sambhal (UP), and in other BJP ruled states had the streets entirely to themselves till they wanted. Chaupai, a Holi procession passed peacefully through 10 mosques in Sambhal, including the border wall of Shahi Jama Masjid (Pragynesh, 2025). The BJP MLA from Bihar – Haribhushan Thakur Bachol – made a similar appeal on the legislative assembly premises, asking Muslims to stay indoors on the day of Holi (Pandey, 2025). No one from the BJP or their alliance partners in Bihar, including JD(U) condemned the statement.

Hansraj Meena (25) in Dausa (Rajasthan) ventured out and despite his objection, colour was forcibly applied on him. He died after being assaulted by three persons who applied colour on him. Meena should have remained indoors but he ventured out to go to a library to prepare for his state civil service exams. He did not heed the advice of Dy.S.P. Chaudhary (Khan, 2025).

Provocative slogans were raised during Shimga festival on 13th March, 2025, when Madachi Miravnuk, an old Konkani ritual, when tree trunks are carried to the Dhopeshwar temple in Rajapur (Ratnagiri district, Maharashtra) on the eve of Holi. Those carrying the tree trunk rammed into the mosque gate several times while raising provocative slogans (Express News Service, 2025). Muslims staying indoors did not protect this mosque.

UP police had to baton charge the traditional ‘Laat Sahab’ procession in Shahjahanpur district as those participating in the procession threw brickbats on the police, injuring three of them. Trouble started when those playing Holi threw footwears at the police (Rozana Sahafat, 2025). In Unnao (UP), drunk Holi revellers threw brickbats at the police in which three police officers were injured. To control them, police used their batons to disperse them. In the baton charge, many revellers were injured (Rozana Sahafat, 2025). In the traditional Phag procession in Gunj Muradabad village, on 14th March 2025, they were singing objectionable songs. At the conclusion of the procession, some drunk youth started teasing and playing mischief. When police resorted to mild baton charge, they started throwing brickbats at police. At least three police personnel were injured due to the brickbats thrown at them (Rozana Sahafat, 2025). Muslims remaining indoors did not save the police or the drunken brawls resorted by the revelrs.

On 13th March 2025, on the eve of Holi festival, a man in Dombivili, a distant suburb of Mumbai, attacked a 17-year-old boy when a water balloon allegedly thrown by him landed on the man (Press Trust of India, 2025). This man in Dombivili did not heed the advice of the Dy. S.P. of Sambhal resulting in unnecessary conflict.

Does policing and maintaining law and order mean asking law abiding citizens from marginalized communities to remain indoors, while the potential law breakers from more powerful and dominant sections of the society have the freedom to indulge in revelry even in violation of law endangering peace? In the same vein, women are asked to remain indoors if they do not want to be sexually assaulted.

This approach also encourages those who believe in ‘might is right’ doctrine to be law unto themselves. The Dy.S.P. of Sambhal Anuj Kumar Chaudhary is seen in the viral video taking note of the fact that during the Holi festival people consume bhang (cannabis) and therefore mishaps of forcibly applying colours on Muslims might occur. However, he does not warn the consumers of cannabis. Will the police advice Indians who do not want to be killed in a potential road accident to remain indoors on the eve of new year celebrations as the likelihood of drunken driving increases?

Muslims are not the only victims during the Holi festival. Many Hindus do not like to be coloured. Women also are vary of Holi festival as they too are targeted by strangers against their wish on the pretext that everything is permissible during Holi. They say “Bura Na Mano Holi Hai”. The BJP and Hindu nationalists use the occasion to communally polarize people and assert dominance of Hindus. However, the moot question is, shouldn’t we take note of what damage such an approach will do to the Hindu religion and ethics? Not long ago, these festivals were celebrated peacefully with participation of people from all communities. This writer has also enjoyed playing Holi in his school days, and indeed taking part in all other festivals of all religious communities. The unprecedented and massive deployment of police force now necessary since a decade tells its own story. Holi is such a beautiful festival in which one reminds oneself to burn all negative feelings and instincts like acquisitive desires, selfishness, jealousy, fear, hatred into the Holi fire. Mughal emperors too played Holi with their Durbaris for days together and called it Eid-e-Gulabi. Amir Khusro and many Muslim poets have composed beautiful verses on Holi.

Source:  Weaponising The Holi Festival For Communal Polarisation

Courtesy: New Age Islam

The post Mughal Emperors Played Holi And Called It Eid-e-Gulabi appeared first on SabrangIndia.

One of the most poignant representations of Holi’s true spirit came in 2019 when Unilever’s Surf Excel released an advertisement under its ‘Daag Achhe Hain’ campaign. The ad featured a young Hindu girl riding a bicycle through a neighbourhood, allowing herself to be drenched in Holi colours to protect her Muslim friend, who needed to reach the mosque for prayers. The tagline ‘Agar kuch achha karne mein daag lag jaaye, toh daag achhe hain’ (if stains are acquired while doing something good, then stains are good) beautifully encapsulated the essence of Holi—not just as a festival of colour but as a celebration of love and kindness. The parting words of the girl, “Baad me rang padhega!” (I will colour you later!), reinforced a powerful message of unity in diversity.

Despite its heart-warming message, the advertisement faced backlash from right-wing groups who falsely accused it of promoting ‘love jihad.’ The orchestrated outrage exposed the growing intolerance and the weaponisation of Hindu festivals against minorities. Instead of seeing the advertisement for what it was—a message of inclusivity—it became another excuse to stoke communal tensions.

Courageous & Amazing Holi Ad In New India

Save This Ad First, maybe the Company will be forced to remove the Ad.#Holi2025 #INDvsNZ #ChampionsTrophy2025 #BuyNothing3aOnFlipkartNow pic.twitter.com/xJ3wqJAVPr

— তন্ময় l T͞anmoy l (@tanmoyofc) March 11, 2025

Political leaders fuelling divisiveness

This calculated push to divide communities through festivals is now openly endorsed by political figures. BJP leaders have increasingly made inflammatory statements about Holi and Muslim participation in public life. Raghuraj Singh, a BJP leader, went as far as suggesting that Muslim men should wear tarpaulin hijabs if they wished to avoid Holi colours. Uttar Pradesh Chief Minister Yogi Adityanath defended a police officer who told Muslims to stay indoors if they did not wish to be smeared with colours, rather than condemning such open communal bias. His words further reinforced the idea that India’s religious minorities are expected to either assimilate into the dominant narrative or be excluded from public spaces.

In Sambhal, Deputy Superintendent of Police Anuj Kumar Chaudhary suggested that since Holi coincided with Jumma namaz, Muslims should refrain from coming out onto the streets if they did not wish to be coloured. “There are 52 Fridays in a year, but Holi comes only once. Hindus wait for Holi just as Muslims wait for Eid,” he argued, implying that one festival was more important than another. Such statements, rather than ensuring communal harmony, deepen the divide and send a clear message—minorities must conform or be side-lined.

BJP MLA Haribhushan Thakur Bachaul echoed this sentiment, suggesting that Muslims should simply stay indoors if they did not wish to be smeared with colours. His dismissive remarks about the religious practices of Muslims, particularly during Ramadan, reveal an underlying disdain for the coexistence of multiple faiths. His rhetoric was amplified by the Dharam Raksha Sangh, a Hindutva outfit based in Vrindavan, which called for a ban on Muslim participation in Holi celebrations in key pilgrimage towns like Mathura and Barsana, falsely portraying Muslims as a threat to the festival’s sanctity.

Calls for exclusion and hatred

The situation escalated further when Dinesh Sharma, a Hindutva hardliner, penned a letter in his own blood to Yogi Adityanath, urging a ban on Muslim participation in Braj’s Holi celebrations. His letter contained baseless allegations that Muslims ‘spit on sweets’ and ‘adulterate colours,’ playing into dangerous and unfounded stereotypes designed to alienate the community further. He argued that just as restrictions were imposed on Muslim vendors during the Mahakumbh, similar measures should be implemented for Holi to ‘preserve its sanctity.’ These extremist narratives are not only divisive but also seek to erase the long history of shared traditions between Hindus and Muslims in India.

Opposition pushback and the struggle for harmony

Despite the rising tide of communal rhetoric, voices of reason continue to push back. Opposition leaders such as Tejashwi Yadav of the Rashtriya Janata Dal (RJD) condemned BJP leaders for their divisive statements, questioning their authority to dictate who could or could not step out during Holi. “Who is he to say such things? Does this country belong to his father?” Yadav asked, highlighting the audacity with which right-wing politicians seek to control public spaces.

Congress MLA Anand Shankar also slammed BJP leaders, likening them to ancient forces of evil who tried to interfere in religious rituals for their gain. “This country runs on the Constitution, not on their divisive politics,” he asserted. Bihar Minority Affairs Minister Zama Khan assured that no harm would come to any community and that the administration had been instructed to ensure peace during the festival.

Festivals should unite, not divide

India has always thrived on its shared celebrations. Holi, much like Eid, Lohri, Diwali and Christmas, is a time when communities come together to forget differences and embrace one another. Yet, the increasing communalisation of festivals has put this cherished pluralism at risk. The statements by right-wing leaders and organisations reflect a broader attempt to redefine Indian identity along exclusionary lines—wherein minorities are made to feel unwelcome, their traditions dismissed, and their presence in public spaces questioned.

It is imperative to reject this divisive rhetoric and embrace the true spirit of our festivals—where colours do not mark religious boundaries but symbolise the joy of shared existence. The Surf Excel ad, despite the backlash, reminded us of an India where kindness transcends religious divides. That is the India we must strive to protect—one where festivals are moments of unity, not battlegrounds for political agendas.

Related:

Hindutva push for ‘Jhatka’ meat is a Brahminical & anti-Muslim agenda

Surviving Communal Wrath: Women who have defied the silence, demanded accountability from the state

Leaders and the spread of divisive narratives

The post Colours of Discord: How Holi is being turned into a battleground for hate and exclusion appeared first on SabrangIndia.

The Coronation …

“By the beginning of 1673 the idea of a public coronation began to materialize, and when preparations were fully completed, the event took place at fort Raigad, on Saturday 5 June 1674, the day of the sun’s entering the constellation Leo.

The orthodox Brahman opinion was not favourable to Shivaji’s claim to be recognised as a Kshatriya by blood, although he had proved this claim by action. More than a thousand years had passed since such a ceremony was last performed, and on that account men’s memories had been entirely dimmed. All ancient learning of the Deccan had migrated to Benares after the invasion of Ala–ud–din Khilji and the Muslim conquest of the Deccan.

Ancient families noted for hereditary learning like the Devs, the Dharmadhikaris, the Sheshas, the Bhattas, the Maunis, had left their hearths and homes at Paithan, with all their sacred books, and opened their new university of letters on the bank of the holy Ganges. The ignorant unthinking folks of Paithan had now no voice of authority left in them. Benares now began to dominate Hindu thought and learning. So Shivaji had to negotiate with Gaga Bhatt of Benares, a learned representative of that school of Hindu law–givers. He was invited to Raigad to arrange the details in such a way as to suit the needs of the present moment as much as to conform to ancient usage.”

(New History of The Marathas, Govind Sakharam Sardesai).

(Archived from the October 2001 issue of Communalism Combat)

The post The Story of Shivaji’s Coronation appeared first on SabrangIndia.

During the Maha Kumbh Mela 2025, the spirit of unity and humanity was vividly displayed through several heartwarming acts. Farhan Alam, a volunteer, saved the life of Ram Shankar, a devotee who collapsed from a heart attack, by performing CPR in a swift and decisive manner. This heroic act went viral, showcasing his selflessness. Meanwhile, in the wake of a tragic stampede, the Muslim community in Prayagraj demonstrated remarkable hospitality by opening their homes and mosques to provide shelter, food, and medical aid to over 25,000 stranded devotees.

These acts of compassion, alongside other efforts like offering prayers in Dargahs and distributing food, epitomized the true spirit of Ganga-Jamuni culture, transcending religious boundaries to serve humanity.

Farhan Alam saves life of devotee, 35-years old Ram Shankar at Maha Kumbh with CPR

During the Maha Kumbh Mela, an inspiring act of humanity unfolded when Farhan Alam Idrisi, a volunteer from Prime Rose Education, saved the life of a devotee who had suffered a heart attack. The 35-year-old devotee, Ram Shankar, suddenly collapsed, losing consciousness amidst the massive crowd. Farhan, witnessing the incident, quickly acted, performing CPR (Cardiopulmonary Resuscitation) to revive the unconscious devotee. A video capturing Farhan’s swift and decisive action went viral on social media, drawing praise for his bravery and presence of mind.

At the #MahaKumbhMela, #FarhanAlam and #YogeshRana saved the life of 35-year-old devotee #Ramshankar by performing CPR. A heroic act that made a difference!#MahaKumbh2025 #MahaKumbhMela2025 pic.twitter.com/xWVJv9NslA

— Hate Detector (@HateDetectors) January 29, 2025

Farhan’s timely intervention, Ram Shankar was revived and rushed to a nearby hospital for further treatment. Eyewitnesses hailed his selfless act, emphasizing how his knowledge of CPR and quick thinking were pivotal in saving the devotee’s life. This heart-warming moment highlights the true spirit of unity, where individuals rise above religious boundaries, working together to save lives and demonstrate compassion during times of crisis.

Muslims open Mosques, serve 25,000 with food, shelter, and care

As reported by Dainik Bhaskar, the Maha Kumbh Mela – 2025, which began on January 13, 2025, was marked by a tragic stampede as devotees arrived for the Mauni Amavasya dip. Barricades were set up near the Sangam. As people rushed forward, those who fell were trampled in the ensuing stampede, resulting in the deaths of 30 individuals and injuries to over 60 others. The aftermath, with crying relatives searching for loved ones and blood-soaked bodies, was a scene of horror. As reported, “The crowd kept crushing him. The scene after the stampede was horrifying”

Muslim community’s exemplary hospitality in crisis

In the aftermath of this tragedy, the local Muslim community in Prayagraj demonstrated remarkable compassion and unity. On January 29, with the entry of devotees blocked and thousands stranded, Muslims from over 10 areas, including Jansenganj Road, opened the doors of their homes, mosques, tombs, dargahs, and Imambaras to offer shelter and care. More than 25,000 devotees found refuge, as food, tea, and water were provided, and medical aid was offered to the injured. Dainik Bhaskar reports that localities such as Nakhas Kohna, Himmatganj, and Khuldabad organized Bhandaras (community feasts), offering meals like halwa puri to the stranded devotees. The community’s actions embodied the essence of Ganga-Jamuni culture, which is built on mutual respect and service.

“Humanity First”: the unifying message of the people

Irshad, a resident of Bahadur Ganj, shared, “He is our guest, we took full care of him” reported Dainik Bhaskar. Recognizing the dire situation after the stampede, he and his neighbours opened mosques and their homes to provide shelter for the needy. Masood Ahmed, a teacher from Apna Chowk, also emphasized, “Muslims were doing their religion, Hindus were doing their religion. Our aim was that the people who have come here should not face any problem in living” as per Dainik Bhaskar. Both Hindus and Muslims came together as human beings, ensuring that the basic needs of the devotees—food, shelter, and transport—were met. Their collective efforts sent a powerful message: unity, compassion, and humanity above all else.

Prof. V.K. Tripathi distributed fliers of love and peace at Kumbh Mela

Prof. VK Tripathi, Professor VK Tripathi’s (a distinguished physicist and former professor at IIT) unwavering efforts to promote peace and harmony stood as a beacon of hope during the Maha Kumbh Mela. At the event, he distributed flyers calling for an end to hatred and the spread of love, standing alone in his mission. His dedication to unity is evident in his previous visit to Ajmer, where he spread the same message. Prof. Tripathi strongly believes that while Indians are deeply religious, they are not communal. “The common man of this country is not connected to hatred but to the land,” he emphasizes, highlighting the unity that binds all.

 

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Notably, Professor VK Tripathi is on a powerful journey across India, spreading messages of harmony, social justice, and peace. Through his grassroots work, he reaches people from all walks of life, urging them to rise above divisive politics, support marginalized communities, and embrace values of secularism, compassion, and love.

Muslim Namajis in Prayagraj set a powerful example of unity and harmony

In a heartwarming display of mutual harmony, Muslim worshipers in Prayagraj extended a warm welcome to devotees arriving for the Mauni Amavasya bath. As the faithful gathered outside Chowk Jama Masjid, they greeted the pilgrims with flowers and Ramnami Angavastra, symbolizing respect and unity across communities.

 

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This act reflected the true spirit of Ganga-Jamuni culture, where traditions of love, respect, and brotherhood transcend religious boundaries. The gesture not only demonstrated hospitality but also embodied a profound message of peace and coexistence, reminding all that faith and compassion unite us beyond religious differences.

Display of unity: prayers offered in Dargah for Kumbh devotees, Bulandshahr

In Maha Kumbh, as millions gathered to seek blessings, people from the Muslim community in Bulandshahr demonstrated true harmony by offering prayers for the safety of devotees. They placed a cloth (chadar) at the shrine of Banne Sharif, symbolizing compassion, solidarity, and the power of faith beyond religious lines. Their act of kindness reinforced the spirit of unity at the event.

 

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Mosques and Imam helps the devotees on Mauni Amavasya at Maha Kumbh

On Mauni Amavasya at the Maha Kumbh, Prayagraj came together in unity to assist the throngs of devotees. Imam of Wasiullah Mosque, alongside the community, organized water and food provisions for those at Roshan Bagh Park. This collaborative effort reflected the city’s spirit of harmony and service to all.

 

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Another shining example of harmony and unity unfolded during Maha Kumbh 2025. In the wake of chaos and overwhelming crowds, devotees sought refuge in mosques. Imam Sahib and the local community beautifully showcased the essence of Ganga-Jamuni culture, offering food, shelter, and care. Their selfless service in a time of crisis is a testament to true brotherhood and compassion.

#महाकुंभ2025 में कुंभ के दौरान अव्यवस्था और भारी भीड़ के कारण श्रद्धालुओं को मस्जिद में शरण लेनी पड़ी। वहाँ इमाम साहब और स्थानीय लोगों ने गंगा-जमुनी तहज़ीब और भाईचारे की अनूठी मिसाल पेश करते हुए भोजन और ठहरने की व्यवस्था कराई।

इमाम साहब के इस सेवा भाव को दिल से नमन#MahaKumbh pic.twitter.com/XquiCWZGbK

— Subham Agrawal (@iSubhamAgrawal) January 30, 2025

Food distributed to Kumbh devotees in Khuldabad, Prayagraj

In a beautiful exchange of love and compassion, the Muslim community in Khuldabad, Prayagraj, came forward to serve Kumbh devotees. With open hearts, they distributed food to the pilgrims, embodying the true spirit of unity. This selfless act of kindness strengthened the bond of brotherhood, showcasing the power of humanity and compassion beyond religious boundaries.

 

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However, another viral video on social media shows Muslims and Sikhs selflessly distributing food to Kumbh devotees, exemplifying the true spirit of love, unity, and harmony, transcending religious boundaries in the holy gathering.

 

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A post shared by Allahabad Prayagraj (@adc_wale_bhaiya)

The Maha Kumbh Mela 2025 will be remembered not only for its religious significance but for the profound acts of unity and compassion that transcended all barriers. From the heroic rescue of Ram Shankar by Farhan Alam to the selfless service of food, shelter, and medical aid by the Muslim community, every gesture highlighted the power of humanity. Prof. V.K. Tripathi’s message of love and peace further emphasized the need for unity in times of crisis. These heart-warming acts of kindness at the Kumbh Mela reflect the spirit of Ganga-Jamuni culture, where compassion, cooperation, and shared humanity are at the core of faith.

Related:

A legacy of Unity: Stories of harmony across faiths and cultures

Ordinary individuals, extraordinary courage: Waris Khan and Arif Bamane’s rescue stories

India’s Spirit of Harmony: countering divisiveness through shared celebrations and solidarity

The post Sikhs, Muslims of Prayagraj welcome Kumbh pilgrims with shelter, food, and warmth appeared first on SabrangIndia.

‘Makar Sankranti’ (traditionally on 14 January) is one of the great Festivals of India. It essentially marks the transition of the sun from the zodiac of Sagittarius (dhanu) to Capricorn (makara). As this transition coincides with the sun’s movement from south to north, the festival is dedicated to ‘Surya’, the Sun God. It marks a new beginning as in several places it is also observed as a ‘harvest festival’. Across the country, this festival is spread over a period of days – a true celebration of diversity.

The Festival is known by different names across the country: Uttarayana in Gujarat and Uttar Pradesh, Sankranthi or Peddha Panduga in Andhra Pradesh and Telangana, Khichari in Bhojpuri region, Magh Bihu in Assam, Maghi Saaji in Himachal Pradesh, Makaravilakku in Kerala, Makara sankranti in Karnataka, Maghi Sangrand in Punjab, Pongal in Tamil Nadu, Maghi Sangrand  in Jammu, Sakrat in Haryana, Sakraat in Rajasthan, Sukarat in central India,  Ghughuti in Uttarakhand, Dahi Chura in Bihar, Makar Sankranti in Odisha, Jharkhand, Maharashtra, Goa, West Bengal (also called Poush Sankranti or Mokor Sonkranti), Besides these, there are other variations and names given  in other States to this great festival which highlight the celebration of diversity.

In Gujarat, particularly in the city of Ahmedabad the high point is ‘kite-flying’!  There are thousands of kites which dot the skies: all kinds of shapes and sizes, colours and now even texture. It is common belief that a kite is an offering to God, to propitiate ‘Surya’ and thank him for the winter just gone by. The fact is that today ‘kite-flying’ is mainly a source of entertainment (sometimes an obsession), but also one of competition. It is common knowledge that most of the kites and even the manja (kite-string) is made by the Muslim community (they come to States like Gujarat as seasonal migrants from UP and Bihar).

In January 2003, the first Uttarayan after the Gujarat Carnage 2002, the Hindutva elements made an all –out campaign to prevent the people of Gujarat from buying kites made by Muslims. They did plenty of propaganda for ‘kites made by Hindus’! Unfortunately, all their efforts went flat! The people still bought kites they desired too; the ‘Hindutva’ kites had practically no sale – even those sold, were not ‘fly-able’! A pathetic commentary on exclusiveness. The average Indian believes in and celebrates diversity.

What Gujaratis love to eat on this festival is a traditional dish called ‘undhiyu’– it is a mixed vegetable dish. The name of this dish comes from the Gujarati word ‘undhu’, which translates to upside down, since the dish is traditionally cooked upside down underground in earthen pots, termed ‘matlu’, which are fired from above.  There are a whole variety of vegetables which are needed to make undhiyu; some are a must like baby potatoes, eggplant (brinjal), purple yam (ratalu), sweet potato, surti papdi, green bean, unripe banana and methi muthia. There cannot be undhiyu if some of these base vegetables are missing. The tasty dish is a veritable celebration of diversity.

The most popular sweet item (dessert) during this festival season is the jalebi!  People simply love this deep-fried snack which is dipped into a sugar-syrup before being walloped. Its roots are in Arabia; thanks to Mughals who gave us a whole variety of delicious ‘mithai’ (which we call ‘Indian Sweets’ today!). The all –time favourite snack ( the ones fried in pure ghee cost a mind-boggling Rs. 700/- a kilo this year) not only tickle the taste buds of those celebrating the festival, but it has also been able to demonstrate the fact that we need each other: the best way we can do so, is to celebrate diversity!

It is nearing the end of ‘vasi uttarayan’. The dark skies have phantom kites flying high into it; but all along there are lanterns all lit, deftly tied to the string, which makes one just say “WOW!” Soon the string will be cut and the kite will fly into oblivion into the night skies! But the kite is free! One is reminded of the poem ‘Untethered Kite’ written by Squid the Russel; some verses go thus:

I wish I had arms
To reach down
With a pair
Of gleaming scissors
To cut my tether
I wish I had a voice
To tell them what I want
What I think
Because they won’t listen
Won’t pay attention
To my relentless fight
To my constant struggle
Against the confines of my rope
Won’t someone set me free?
Can’t somebody help me?
To become an untethered kite

The plain truth is that if we truly want to Celebrate Diversity, to embrace differences, to enhance pluralism -we will all have to become untethered kites – free, to go where the wind blows and to ensure change! Above all, to have the courage not to allow anyone else to enslave us or to attempt to chain us down! Let us celebrate diversity- it is our right to do so!

(Fr. Cedric Prakash SJ is a human rights, reconciliation & peace activist/writer. Contact:  cedricprakash@gmail.com )

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Arif Bamane: The hero who braved the waves to save lives at the Gateway of India

Middle-aged Arif Bamane, a seasoned leader of a commercial MBT pilot boat, has emerged as a champion after his swift and selfless actions saved lives during a tragic collision near Mumbai’s Gateway of India on December 18, 2024. The incident, which occurred when a Navy speedboat undergoing engine trials collided with the passenger ferry Neel Kamal, resulted in 13 fatalities. Yet, thanks to Arif’s timely intervention, at least 30 lives, including those of a three-year-old girl and a newborn baby, were saved.

On receiving a distress call, Arif and his team rushed to the accident site, traversing a distance typically covered in 18–20 minutes in just eight minutes. Describing the horrific scene to reporters, Arif said, “It was devastating. People were crying for help, some floating on the waves, while others struggled to stay afloat without life jackets. I saw a little girl lying motionless, with her lungs filled with water. I also rescued a newborn who wasn’t breathing and revived him by hanging him upside down.”

Arif, aboard his boat Porwa, a pilot vessel used for assisting larger ships in anchoring, led his team in pulling people out of the treacherous waves. While many at the Gateway of India stood as helpless spectators, praying for the victims, Arif jumped into action. His priority was the vulnerable—children and women—whom he dragged to safety, calmed with reassuring words, and provided life jackets to.

The collision had caused panic among the 115 passengers aboard the ferry, many of whom were thrown into the water. Arif’s quick thinking and courage made the difference between life and death for several people. In one instance, he noticed a young girl being swept by strong waves. Without hesitation, Arif dove into the sea, rescued her, and performed life-saving measures to revive her. The girl’s mother, who witnessed Arif’s relentless efforts, called him a divine saviour.

Arif’s selfless rescue extended to a new-born baby who was not breathing when he was pulled from the water. Using his presence of mind, Arif held the infant upside down to drain water from his lungs, successfully resuscitating him. “I and my team must have saved 25–30 lives,” Arif said as per AwaztheVoice, reflecting on the rescue operation that unfolded amidst chaos.

13 lives were lost, and over 100 people were rescued when an Indian Navy craft undergoing engine trials collided with a passenger ferry near Mumbai’s Gateway of India. The ferry was heading to Elephanta Island when disaster struck.

Arif Bamane, one of the first responders,… pic.twitter.com/Ci0I3qQGam

— Mojo Story (@themojostory) December 19, 2024

As the accident unfolded, it became clear that Arif’s prompt response was instrumental in mitigating the scale of the tragedy. His bravery and leadership have been widely recognised, with social media and offline platforms hailing him as a hero. Passengers who owe their survival to Arif have described his intervention as nothing short of miraculous.

On December 24, Shiv Sena (UBT) chief Uddhav Thackeray had also felicitated Arif Bamane.

Mumbai | Shiv Sena UBT chief Uddhav Thackeray felicitated Arif Bhai Bamane who rescued many people during the Neelkamal ferry accident, says the party.

Source: Shiv Sena UBT pic.twitter.com/rLKaJCZ8Cx

— ANI (@ANI) December 24, 2024

Arif Bamane’s story is a powerful reminder that true heroes often emerge from the most unexpected places. His actions on that fateful day demonstrated not just immense courage but also an unwavering commitment to helping others in their time of need. For the lives he saved and the hope he rekindled, Arif stands as a beacon of humanity amidst the waves of despair.

An ordinary plumber becomes a state hero: Waris Khan’s extraordinary tale of bravery

Waris Khan, a humble plumber from Beaura in Madhya Pradesh’s Rajgarh District, has risen to prominence after a selfless act of heroism that saved 7 lives. His story, a testament to courage and humanity, has resonated far beyond his small town, capturing the attention of the state and even earning praise from the chief minister.

A 12-year veteran of municipal service, Waris Khan’s life had been marked by struggles. After being dismissed from his temporary job as a plumber, he juggled multiple menial roles, including working as a bus cleaner and a labourer, to support his family. His journey, however, took a remarkable turn on the morning of November 13, when his courage and quick thinking made him a hero.

That day, Waris was travelling on his motorbike from Beaura to Banaganj along the busy AB Road Highway. As he rode, he witnessed a terrifying accident: a car en route from Shivpuri to Bhopal had overturned due to a brake failure. The crash left 7 people trapped inside the vehicle, with its doors jammed shut and the passengers helpless.

Without a moment’s hesitation, Waris pulled over and rushed to the scene. Armed with nothing but his resolve, he began smashing the car’s windows with his bare hands. His priority was the children, whom he rescued first, followed by the women and finally the men. His determination ensured that all 7 passengers were freed from the wreckage before further harm could come to them.

This selfless act was carried out without any expectation of reward or recognition. Waris, who does not use a smartphone or social media, had no way of publicising his actions. Yet, news of his heroism quickly spread, capturing the attention of both the media and local authorities.

His bravery eventually reached Madhya Pradesh Chief Minister Mohan Yadav, who personally commended him through a video call. During their conversation, the chief minister announced a cash reward of one lakh rupees for Waris. However, true to his modest nature, Waris politely declined the monetary prize. Instead, he made a heartfelt request: the reinstatement of his old job at the municipality, which he had lost years earlier.

शिवपुरी से भोपाल जा रहे एक परिवार के 7 सदस्यों की कार ब्यावारा के पास दुर्घटनाग्रस्त होकर खंती में गिर गई थी। वहां से गुजर रहे एक नागरिक वारिस खान ने साहस दिखाते हुए कार का कांच तोड़कर सभी को बाहर सुरक्षित निकालकर जान बचाई।

वारिस खान जी की संवेदनशीलता एवं साहस प्रशंसनीय व… pic.twitter.com/4KP3BKfe11

— Dr Mohan Yadav (@DrMohanYadav51) November 14, 2024

Deeply moved by Waris’s humility and sincerity, the chief minister promised to fulfil his request. Additionally, Waris was honoured with the district’s first “Good Samaritan” award under a newly launched state scheme. Rajgarh Collector Dr Girish Kumar Mishra presented him with a cheque for Rs 5,000, praising his bravery and altruism.

“What Waris Khan has done exemplifies selflessness and humanity,” Dr Mishra had remarked, as per Clarion India. “His actions remind us that true courage does not require wealth or status, only a willingness to help others in their time of need.”

The recognition has not stopped there. Waris Khan’s story has inspired people across Madhya Pradesh, with media outlets, government officials, and private organisations stepping forward to celebrate his extraordinary act. The plumber-turned-hero has become a symbol of how ordinary individuals, through courage and compassion, can rise to extraordinary heights.

Waris Khan’s heroics are a powerful reminder that heroism is not confined to the privileged or the trained. It often emerges in moments of crisis, from people whose actions reflect the best of humanity. His story serves as an enduring message that kindness and bravery can transform lives, inspiring communities to come together and appreciate the everyday heroes among us.

In saving 7 lives that day, Waris not only prevented a tragedy but also rekindled hope and faith in the strength of the human spirit. His tale resonates as a beacon of what it means to be a true Good Samaritan, proving that courage and compassion can indeed make the world a better place.

Related:

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Spreading Light and Love: Diwali festivities unite communities in Bareilly and beyond

Professor VK Tripathi: Inspiring Change with Science, Secularism, and Humanity

The post Heroes among us: Waris Khan’s rescue of 7 after road accident, Arif Bamane’s rescue after Neelkamal ferry accident appeared first on SabrangIndia.

Dhanteras celebration at Hazrat Nizamuddin Auliya Dargah, Delhi

The Dargah of Sufi Saint Hazrat Nizamuddin in Delhi became a symbol of unity on Dhanteras, a Hindu festival dedicated to Lord Dhanvantari, the divine physician and the founder of Ayurveda. This day also marks the beginning of Diwali, the festival of lights. On this occasion, the Muslim Rashtriya Manch (MRM) organized a special prayer ceremony at the shrine, with the aim of fostering brotherhood and harmony among various communities.

Image: Hindus and Muslims lighting diyas and candle at the dargah of Hazrat Nizamuddin

The gathering was a beautiful representation of India’s diverse religious and cultural fabric, with people from different faiths coming together in the spirit of shared celebration.

Image: People offering prayers at the shrine of Hazrat Nizamuddin Auliya 

The ceremony concluded with a collective prayer, highlighting the need for harmony, environmental consciousness, and the protection of communal assets. Through this event, the spirit of cooperation and goodwill resonated, reinforcing India’s strength in its unity amidst diversity.

Diwali fair, Syana, Bulandshahr

The Diwali fair in Syana, Bulandshahr, organized by the Muslim community, has become a shining example of Hindu-Muslim unity. Held annually at the Hapur bus stand, this event brings together people of all ages, fostering a spirit of inclusivity and mutual respect. During its inauguration, Sub-Divisional Magistrate Vandana Mishra highlighted the fair’s significance as a vital part of the town’s cultural heritage, emphasizing the unity it represents between the two communities. Despite the rising tide of divisiveness in the country, this fair continues to stand as a beacon of harmony, bridging religious and cultural divides.

As per ETV report, the fair has earned praise for its role in promoting communal peace, with Sub-Divisional Magistrate Kunwar Bahadur Singh lauding the organizers for their commitment to unity. In addition to Syana, similar acts of interfaith cooperation are seen in other parts of India. In Dhebadhih village, Jharkhand, Muslims help organize the Hindu festival of Kali Puja, working side by side with the local Hindu community. Similarly, in Varanasi, Muslim women from the Muslim Women Foundation and Vishal Bharat Sansthan participate in Diwali celebrations by creating Rangolis, decorating Lord Ram’s idol, and singing prayers for peace—continuing the tradition of Ram Aarti since 2006.

These examples of shared celebrations and collective efforts underline the enduring strength of India’s cultural and religious unity, transcending differences to promote peace and solidarity.

Hindu-Muslim Unity in Diwali, Bareilly (Uttar Pradesh)

Bareilly has long been a city where cultures blend seamlessly. Despite occasional tensions, the spirit of unity has always prevailed, with people from diverse communities coming together to celebrate festivals like Holi, Diwali, Eid, and Moharram, transcending caste and religion.

On September 30, during Choti Diwali, yet another beautiful expression of this harmony was witnessed. In Subhash Nagar, the threshold and rooftop of an abandoned house once owned by the Bassi family were illuminated with diyas and candles. The effort was spearheaded by Rashmi Khan and Samyun Khan, with the support of Nitin Sharma, Naresh Rajput, Akbar, Naseem Ahmed, Himanshi Sharma, Naseer Ahmed, and others.

The house had once been home to Anil Bassi’s family, but after his passing, his wife, Poonam Bassi, moved away due to her children’s jobs. Since then, the house had remained vacant. Every year, Samyun Khan’s team adorns the exterior of the house with lights, spreading festive cheer.

On Choti Diwali, they lit a diya at the door, and they planned to return on Diwali to continue the celebrations.

Spreading Joy to the Needy

Samyun Khan, president of the Ek Aas organization, along with her team, distributed diyas, decorative lights, and other festival essentials to those in need. These were families who could not afford to decorate their homes due to financial constraints. In addition to sweets, the team provided Rangoli materials, fireworks, flower garlands, and other festive items. On Dhanteras, the Janseva team distributed 3,500 diyas at Novelty Chowk, spreading light and goodwill to all corners of the city.

Despite the weaponisation of religious slogans and efforts to sow discord, India’s enduring tradition of interfaith harmony remains unshaken. Events like those at Hazrat Nizamuddin Auliya’s Dargah, where people from diverse faiths gather to celebrate festivals like Diwali, stand as powerful symbols of unity. Hazrat Nizamuddin’s philosophy of serving every visitor, irrespective of their background, continues to inspire kindness and inclusivity. Similarly, the Diwali fair in Syana, Bulandshahr, and interfaith cooperation in places like Bareilly, Jharkhand, and Varanasi, exemplify the rejection of hate.

These events serve as a vital reminder to anti-social elements with divisive intentions that the spirit of unity, love, and religious tolerance will always prevail, with people standing together, embracing diversity and promoting peace over hate.

Related:

Ganesh Chaturthi: Celebrating unity beyond religious boundaries

Crafting Unity: Muslim artisan’s dedication to Hindu deity sculptures

The other side of Kanwar Yatra: Hindu-Muslim Unity

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