Muslim politicians do not recognize secular categories of life as the basis of their politics because to them it means the weakening of the community… - B. R. Ambedkar

It is a notorious fact that many prominent Hindus who had offended the religious susceptibilities of the Muslims either by their writings or by their part in the Shudhi movement have been murdered by some fanatic Musalmans.... This is, of course, a very short list and could be easily expanded. But whether the number of prominent Hindus killed by fanatic Muslims is large or small matters little. What matters is the attitude of those who count towards these murderers. The murderers paid the penalty of law where law is enforced. The leading Moslems, however, never condemned theses criminals. On the contrary, they were hailed as religious martyrs and agitation was carried on for clemency being shown to them. As an illustration of this attitude, one may refer to Mr. Barkat Ali, a Barrister of Lahore, who argued the appeal of Abdul Qayum. He went to the length of saying that Qayum was not guilty of murder of Nathuramal because his act was justifiable by the law of the Koran. This attitude of the Moslems is quite understandable. What is not understandable is the attitude of Mr. Gandhi. (p. 157)

The real explanation of this failure of Hindu-Muslim unity lies in the failure to realize that what stands between the Hindus and Muslims is not a mere matter of difference, and that this antagonism is not to be attributed to material causes. It is formed by causes which take their origin in historical, religious, cultural and social antipathy, of which political antipathy is only a reflection. These form one deep river of discontent which, being regularly fed by these sources, keeps on mounting to a head and overflowing its ordinary channels. Any current of water flowing from another source, however pure, when it joins it, instead of altering the colour or diluting its strength becomes lost in the main stream. The silt of this antagonism which this current has deposited, has become permanent and deep. So long as this silt keeps on accumulating and so long as this antagonism lasts, it is unnatural to expect this antipathy between Hindus and Muslims to give place to unity.

The Hindus have not the slightest affinity towards you, as they have towards Muslims. They consider Muslims closer than you. Hindus and Muslims are helpful to each other in local boards, in legislative councils, and in business. But is there a single instance of such sympathetic consideration shown towards you by the caste Hindus? On the contrary: they always cultivate hatred against you in their minds. What dreadful effects this hatred has produced, can be heard from those who have had occasion to go to the court for justice or to the police for help.