The Dichotomy of Mahatma and Indira Gandhi: A Pro-Muslim Leanings Perspective

India's storied political landscape includes two legendary figures: Mohandas Karamchand Gandhi, widely known as Mahatma Gandhi, and his granddaughter, Indira Gandhi. While Mahatma Gandhi is venerated as the Father of the Nation, advocating for non-violent civil disobedience and the unity of all Indians, there has been a recurrent question about his religious inclinations, particularly towards the Muslim community. This article explores the nuances of Gandhi's pro-Muslim stance and places it within the broader context of his life and legacy.

Understanding Major Questions: Why Was Gandhi Pro-Muslim?

The question of why Gandhi was pro-Muslim has been a subject of considerable discussion and debate. Prof. KS Narayanacharya, in his book, provides some enlightening hints, suggesting that Gandhi's pro-Muslim leanings are not merely an anomaly but a significant part of his personality and political philosophy.

1. Gandhi's Caste Origin and Sect Affiliation

One of the primary reasons for Gandhi's pro-Muslim inclination can be traced back to his origins. Mohandas Gandhi was the son of Karamchand Gandhi's fourth wife, Puthalibai, who belonged to the Pranami sect. The Pranami sect has elements of both Muslim and Hindu religions, integrating anti-idol worship with an Islamic institution under a Hindu guise. This diverse religious background likely influenced Gandhi's worldview, making him more open to interfaith dialogue and understanding.

2. Childhood and Upbringing Among Gujarati Muslims

Gandhi was born and brought up in a household that had close ties with the Muslim community, particularly in Gujarat. This environment exposed him early on to the values and cultural practices of Islam, fostering a sense of acceptance and tolerance.

3. Financial Support and Legal Practice

The cost of Gandhi's education, from schooling to college in London, was borne by his Muslim parents. Additionally, the legal practice he set up in South Africa was amidst a predominantly Muslim population, further cementing his connections with the Muslim community. These experiences reinforced his pro-Muslim leanings and his commitment to social justice for all.

4. Political Alliances and Partnerships

In London, Gandhi became a partner of the Anjuman-e-Islamia organisation, a Muslim welfare group. He also had affiliations with the Muslim League, highlighting the strong bonds he forged with the Muslim community. Such alliances solidified his position as a champion of multicultural and multireligious India.

Implications and Relevance to the Freedom Struggle

Throughout the freedom struggle, Gandhi never took a pro-Hindu stance, advocating instead for the unity and equality of all Indians, including Muslims. This is evident in several instances, such as his response to the murder of Swami Shraddhananda, where he did not condemn the murderer Rashid and instead preached pacifism to Hindus. Similarly, he refused to sign a petition against hanging Bhagat Singh and other Indian nationalists, indicating his belief in non-violent resistance over retribution.

Indira Gandhi: The Granddaughter of Mahatma Gandhi

While focusing on Gandhi's legacy, it is also important to consider Indira Gandhi. She was the daughter of Jawaharlal Nehru, another pivotal figure in the Indian Independence movement. The intersection of their lives and shared background highlights the continuity of pro-Muslim leanings in the Gandhi family.

Conclusion

The pro-Muslim leanings of Mahatma Gandhi are not merely an isolated incident but a reflection of his broader vision of a harmonious and inclusive India. These leanings are decades-old and have shaped his political philosophy and personal relationships. Understanding this aspect provides a deeper insight into his legacy and the complex dynamics of India's struggle for independence.

For those who seek to reconcile Gandhi's pro-Muslim stance with nationalistic ideologies, it is important to remember that his goal was always to unite all Indians, regardless of religion, in a shared vision of a free and democratic nation. The answers to these questions should be framed within the context of Gandhi's broader philosophical and political goals rather than individual incidents.

References:

Caste, Sect, Religion and Society, by KS Narayanacharya