The Asymmetric Relationship of Buddhist-Muslim Bond in Sri Lanka – Groundviews
When we – a Muslim and a Christian – fell in love, we didn't think Doesn't being in an interfaith relationship necessarily weaken our individual religious beliefs? We talk about the Buddha and tell folk religion origin stories. Non-violence is central to Buddhist teaching but Oxford University historian Alan not cease by hatred at any time: hatred ceases by love, this is an eternal rule." The exact nature of the relationship between the Buddhist. Revisiting the centuries of interaction between Buddhism and Islam forces us to rethink of their supposedly more humane and rational form of colonial rule. . and intolerance still often characterize relations between Islam and Buddhism.
This paradigm of relationship has brought about bond that carries an unwritten pact on each other to protect and guarantee mutual security.
What happens when you fall in love across the religious divide? | Life and style | The Guardian
This as a result has built asymmetrical security to both communities. The Sinhala Buddhist community as the majority in the country accord mutual respect, recognition and protection to the Muslim minority community which is a part and parcel of a global majority. On the other hand the minority Muslim community being a part and parcel of global Muslim community stands by the local majority Sinhalese and garners mutual respect, recognition and support of the Muslim world.
Due to this factor, Sri Lanka commands respect and reciprocity in the Muslim world. Incredibly, this special relationship of the Muslim world with Sri Lanka should be viewed in the historical perspective of the Muslim minority role as outlined above. By virtue of Muslim presence and their vibrant link with the Muslim world, Sri Lanka gains an asymmetrical advantage compared with other non Muslim countries of similar profile in respect to population, social and economic development, size and geopolitics etc.
The Muslim community being part and parcel of the Sri Lankan social fabric, their historical bond with the country and particularly their relationship with the Sinhalese power structure and the Maha Sanga made the social psychology of the Muslims accord with the mainstream majority Buddhist community.
This common bond between them starkly contrasted with their diametrically different religious fundamentals and yet the time tested relationship was strong as ever. However, deplorably, this religious difference was exploited by the British colonialist and their affiliates of the time to put a wedge in the time tested Buddhist-Muslim relationship as a strategy of divide and rule.
To a lesser extent, the British colonial administration and their affiliates of the time somewhat succeeded in dividing these two communities as a strategy to prevent the communities from becoming a challenge to western imperial grand plan of exploiting and controlling resources in the colony.
In spite of this external machination causing division, the relationship was resilient. However, to this day, this threat by imperial grand plan yet persists and the current attempt to polarize the communities by setting Muslims against the Buddhist should be viewed as a harbinger of post modern form of control, exploitation and colonization by polarizing societies as a strategy.
The seeds of division sown by Western powers of the time still haunt our societies and have rendered us as unsustainable societies incapable of nation building to date. They used Sinhala and Buddhism as vehicles for their ascendance to power whilst the Sri Lanka society was crumbling down every day with the socio-economic and political burden laden upon them as a result. Such behaviour by post colonial leaders has done no good to the nation except but to protect their personal, family or group interests.
Today self interest based political culture advocacy has grown to the extent of threatening the very foundation of the Buddhist society which was built on the foundation of true Buddhist values and traditions during the last two and a half millennia.
Compounding this, politicizing Buddhism as a launch pad for personal growth of the political elites is destroying it. Today Buddhism is coming to be seen as the vehicle of the corrupt in Sri Lanka, like Christianity in the Middle Ages, where religion aligned with the powers to justify the corruption of the rulers. This is bad marketing for Buddhism.Rules of Engagement In Islam - Out of Context (Part 3) - Omar Suleiman
Conservative Judaism does not sanction intermarriage, but encourages acceptance of the non-Jewish spouse by the family in the hope that such acceptance will lead to the spouse's conversion to Judaism. Insome Reform Jews published the opinion that intermarriage is prohibited. The Society for Humanistic Judaism answers the question, "Is intermarriage contributing to the demise of Judaism?
If the Jewish community is open, welcoming, embracing, and pluralistic, we will encourage more people to identify with the Jewish people rather than fewer.
Intermarriage could contribute to the continuity of the Jewish people. In the United States from tonearly half 47 percent of marriages involving Jews were intermarriages with non-Jewish partners  a similar proportion—44 percent—as in the early 20th century in New South Wales.
Marriage in Hinduism In Hinduism, spiritual texts like Vedas and Gita do not speak of caste and related marriages.
However, law books like ManusmritiYajnavalkya smriti, Parashara etc. According to the varna system, marriage is normally between two individuals of the same varna.
Ancient Hindu literature identified four varnas: BrahminsKshatriyasVaishyas and Shudras. In ancient days, this varna system was strictly professional division based on one's profession. With time, it became a birthright. According to Manusmritipartners in an inter-gotra marriage should be shunned. Rural India which is mainly conservative follows this rule, while Hindus living in the cities and foreign countries often accept inter-caste marriage.
Despite this acceptance, Hindus living abroad have the lowest exogamy rate. However, they usually marry within their community for social reasons.
Why are Buddhist monks attacking Muslims?
In the Sikh Council in UK developed a consistent approach towards marriages in Gurdwaras where one partner is not of Sikh origin, following a two-year consultation with Gurdwara Sahib Committees, Sikh Organisations and individuals.
The resulting guidelines were approved by the General Assembly of Sikh Council UK on 11 Octoberand state that Gurdwaras are encouraged to ensure that both parties to an Anand Karaj wedding are Sikhs, but that where a couple chooses to undertake a civil marriage they should be offered the opportunity to hold an Ardas, Sukhmani Sahib Path, Akhand Path, or other service to celebrate their marriage in the presence of family and friends.
Zoroastrianism[ edit ] Some traditional Zoroastrians in India disapprove of and discourage interfaith marriages, and female adherents who marry outside the faith are often considered to be excommunicated. When a female adherent marries a partner from another religion, they go through the risk of not being able to enter the Agyaris and Atash Behrams.
In the past, their partner and children were forbidden from entering Zoroastrian religious buildings; this is often still observed. A loophole was found to avoid such expulsion: They shall reap the fruit of what they did, and ye of what ye do!
Of their merits there is no question in your case.
Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment. Come to what is common between us and you: That we worship none but God, that we associate no partners with Him, that we erect not, from among ourselves, Lords other than Allah. If then they turn back, say: Muslims are not expected to visualize God but to worship and adore him as a protector. Any kind of idolatry is condemned in Islam.
Muslims believe that Allah sent the Qur'an to bring peace and harmony to humanity through Islam submission to Allah. The Khilafat ensured security of the lives and property of non-Muslims under the dhimmi system. This status was originally only made available to non-Muslims who were " People of the Book " Christians, Jews, and Sabiansbut was later extended to include Zoroastrians, Sikhs, Hindus, Mandeans Sabiansand Buddhists. Dhimmi had more rights than other non-Muslim religious subjects, but often fewer legal and social rights than Muslims.
Some Muslims, however, disagree, and hold that adherents of these faiths cannot be dhimmi. Dhimmi enjoyed some freedoms under the state founded by Muhammad and could practice their religious rituals according to their faith and beliefs.
It should be noted that non-Muslims who were not classified as "people of the book," for example practitioners of the pre-Muslim indigenous Arabian religions, had few or no rights in Muslim society. Muslims and Muslim theologians attend at many interfaith dialoguesfor example at the Parliament of the World's Religions with whom in also Muslim theologians signed the Declaration Toward a Global Ethic.
Pre-Islamic religious minorities continue to exist in some of their native countries, although only as marginal percentages of the overall population. Over the centuries, several known religious debates, and polemical works did exist in various Muslim countries between various Muslim sectsas well as between Muslims and non-Muslims.
Many of these works survive today, and make for some very interesting reading in the apologetics genre. Only when such debates spilled over to the unlearned masses, and thus causing scandals and civil strife, did rulers intervene to restore order and pacify the public outcry on the perceived attack on their beliefs.
As for sects within Islam, history shows a variable pattern. Various sects became intolerant when gaining favour with the rulers, and often work to oppress or eliminate rival sects, for example, the contemporary persecution of Muslim minorities in Saudi Arabia.
Views on forms of worship in other religions[ edit ] The 14th century Sufi saint Abd al-Karim al-Jili stated, all religions could be summed up to principle religions and actually worship Allah in their own way: Thus they just believe in his He-nessin which God is just potentially but not actually creative. Although there are different ways to worship God, those who do not worship like it was ordinated by a prophet will suffer in the afterlife.
This suffering causes pleasure, because they feel spiritual delight in the way of their worship until they repent and take refuge in God. Even idol-worshippers actually would unconsciously worship Him,  but they do not recognise, that in reality, there is no other entity than Allah to worship, thus unnecessarily limiting Him.