Editing Hindu–Islamic relations (section)

===Differences===
====Foods====
Islam has restrictions on food, such as how meat is prepared.<ref name="forbidden_food_1">Qurʾan 2:173</ref> [[Halal]] meat is prepared by ritual [[Animal slaughter|slaughter]] that involves cutting the [[jugular]] veins of an animal with a sharp knife. This leads to death via bleeding.<ref>{{cite book | last=Riaz | first=Mian | title=Halal food production | publisher=CRC Press | year=2004 | isbn=978-1-58716-029-5}}</ref> Meat from animals that die of natural causes or by accident is not allowed.

In Hinduism, food habits are left as a choice for Hindus, and both meat and alcohol consumption is accepted. However, some Hindu communities prefer [[vegetarianism]] or [[Lacto vegetarianism|lacto-vegetarianism]] due to their belief in [[ahimsa]] or non-violence.<ref>{{Cite web |title=Vegetarianism in Hinduism {{!}} alimentarium |url=https://www.alimentarium.org/en/knowledge/vegetarianism-hinduism |access-date=2022-04-04 |website=www.alimentarium.org |language=en}}</ref> There are varied opinions regarding the permissibility of [[Diet in Hinduism|eating meat in Hinduism]], depending upon the interpretation of the Hindu scriptures. Some Hindu sects emphasize vegetarianism. Some Hindus avoid eating cow-based beef, but they may eat water buffalo-based beef or pork as an alternative.<ref name=cj2007>{{cite book | last=Jones | first=Constance | title=Encyclopedia of Hinduism | location=New York | year=2007 | isbn=978-0-8160-5458-9 | page=283}}</ref>

[[Cattle slaughter in India|Slaughtering a cow]] is considered to be a religious taboo by Hindus, who consider [[Cattle in religion and mythology|the cow to be a sacred animal]].

====Circumcision====
[[Khitan (circumcision)|Khitan]], the religious rite of [[circumcision]], is considered obligatory or recommendable for male Muslims.<ref name="khitān">{{cite encyclopedia |year=2014 |title=Khitān |encyclopedia=[[Encyclopædia Britannica]] |publisher=[[Encyclopædia Britannica, Inc.]] |url=https://www.britannica.com/topic/khitan-Islam |access-date=27 May 2020 |archive-url=https://web.archive.org/web/20200127165754/https://www.britannica.com/topic/khitan-Islam |archive-date=27 January 2020 |url-status=live}}</ref> The Qur'an does not mention circumcision explicitly in any verse, but it is noted in the Hadiths of Islam. Circumcision is not compulsory in Islam, but is an important ritual aimed at improving cleanliness. It is strongly encouraged but not enforced.<ref>{{Cite web |title=Islam: Circumcision of boys |url=https://www.bbc.co.uk/religion/religions/islam/islamethics/malecircumcision.shtml |access-date=2022-03-10 |publisher=BBC |language=en-GB}}</ref>

Circumcision is not a religious requirement in Hinduism. Hinduism discourages non-medical [[circumcision]], as, according to them, the body is made by the [[Parabrahma|almighty God]], and nobody has the right to alter it.<ref>{{cite journal|last1=Clarence-Smith|first1=William G.|title=Islam and Female Genital Cutting in Southeast Asia: The Weight of the Past|journal=Finnish Journal of Ethnicity and Migration|volume=3|issue=2|date=2008|url=http://www.etmu.fi/fjem/pdf/FJEM_2_2008.pdf|archive-url=https://web.archive.org/web/20090306050235/http://www.etmu.fi/fjem/pdf/FJEM_2_2008.pdf|archive-date=2009-03-06|pages=14–22}}</ref>

====Caste and creed====
{{Main|Caste system in India|Caste system among South Asian Muslims}}
Hindu cultural (non-religious) texts such as the [[Manusmriti]] classify people through stratification and class, i.e. [[Brahmins]], [[Kshatriyas]], [[Vaishyas]], [[Shudras]] and allows fluidity and movement of people from one caste to another depending on their profession and what they choose as their “dharma” which literally translates to duty or purpose.<ref name=berreman/> The Hindu caste system has been described as four [[Varna (Hinduism)|Varna]]s or as thousands of [[endogamous]] hereditary groups called [[jāti]]s.<ref name=berreman>{{cite journal |title=Race, Caste, and Other Invidious Distinctions in Social Stratification |journal=Race |volume=13 |issue=4 |pages=385–414 |first=Gerald D. |last=Berreman |year=1972 |publisher=University of California, Berkeley |doi=10.1177/030639687201300401 |s2cid=37931747 |url=http://reserves.fcla.edu/rsv/NC/010015586-1.pdf |access-date=13 May 2015 |archive-date=17 January 2016 |archive-url=https://web.archive.org/web/20160117221644/http://reserves.fcla.edu/rsv/NC/010015586-1.pdf |url-status=dead }}</ref><ref name="one">{{Cite book| last = Aggarwal | first = Patrap | title = Caste and Social Stratification Among Muslims in India | publisher = Manohar |year= 1978 }}</ref><ref name="Ambedkar">{{Cite book| last = Ambedkar  | first = Bhimrao  | author-link = B.R. Ambedkar  | title = Pakistan or the Partition of India  | publisher =  Thackers Publishers|url=http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_partition/410.html}}</ref><ref>[http://www.indianexpress.com/story/12109.html Dereserve these myths] {{webarchive|url=https://web.archive.org/web/20080516075059/http://www.indianexpress.com/story/12109.html |date=16 May 2008 }} by Tanweer Fazal,''Indian express''</ref><ref name="barth">{{cite book |last=Barth |first=Fredrik |editor-first=E. R. |editor-last=Leach |title=Aspects of Caste in South India, Ceylon, and North-West Pakistan |publisher=Cambridge University Press |year=1962 |isbn=978-0-521-09664-5}}</ref>

Islam requires [[egalitarianism]] and is against discrimination based on caste, creed or [[Race (human categorization)|race]]<ref>{{Cite web|date=January 4, 2019|title=Racism, Casteism and Islam|url=https://www.nation.com.pk/04-Jan-2019/racism-casteism-and-islam|website=The Nation|access-date=April 25, 2023}}</ref><ref>{{Cite web|last=Adetunji|first=Jo|date=July 6, 2020|title=Islam's anti-racist message from the 7th century still resonates today|url=https://theconversation.com/islams-anti-racist-message-from-the-7th-century-still-resonates-today-141575|website=The Conversation|access-date=April 25, 2023}}</ref><ref>{{cite web |title=The Quranic Arabic Corpus - Translation |url=http://corpus.quran.com/translation.jsp?chapter=49&verse=13 |website=corpus.quran.com |access-date=30 December 2019}}</ref> Islamic texts do not segregate Muslims. [[Hadith|Hadīth]], however, mentions the prophecy of the Muslim [[Ummah]] being separated into 73 sects based on practices of Islam, not class. However there remain huge discrimination between [[Shia]] and [[ Sunni ]] . Also [[ Ahmaddiya]] has been persecuted severely. There are differences in practices within Muslim communities as traditions differ according to geography, but spiritually all Muslims are equal.<ref>{{cite book | last=Glenn | first=H | title=Legal traditions of the world: sustainable diversity in law | publisher=Oxford University Press | year=2014 | isbn=978-0-19-966983-7}}</ref><ref>{{cite book | last=Emon | first=Anver | title=Religious pluralism and Islamic law : Dhimmis and Others in the Empire of Law| publisher=Oxford University Press | year=2012 | isbn=978-0-19-966163-3 | pages=234–236}}</ref><ref>{{cite book | last=Saleh | first=Fauzan | title=Modern trends in Islamic theological discourse in 20th century Indonesia: A Critical Survey | publisher=Leiden;Boston;Köln : Brill | year=2001 | isbn=978-90-04-12305-2}}</ref>

====Consanguineous marriage====
[[Consanguine marriage|Consanguineous marriages]] are those where the bride and groom share a grandparent or near ancestor.<ref>Joseph, S. E. (2007), Kissing Cousins, Current Anthropology, 48(5), pages 756–764</ref> Islam prohibits marriage due to consanguinity with ancestors, descendants, siblings, siblings of ancestors and descendants of siblings.<ref>{{cite book|last=Ghamidi|first=Javed Ahmad|title=Mizan: A Comprehensive Introduction to Islam|publisher=Al-Mawrid|location=Lahore|author-link=Javed Ahmad Ghamidi|language=en}}</ref> However, marriage with first-cousins (3rd degree consanguinity) and farther removed consanguineous relatives is allowed. Hinduism forbids consanguineous marriage of [[parallel cousins]], and strongly recommends seven degrees of biological separation between bride and groom.<ref>{{cite book | last=Bittles | first=A. H. | title=Consanguinity in context | publisher=Cambridge University Press | year=2012 | isbn=978-0-521-78186-2}}</ref> However, for many communities in [[South India]], especially in [[Karnataka]], [[Tamil Nadu]], [[Telangana]] and [[Andhra Pradesh]], it is common for Hindu [[Parallel and cross cousins|cross cousins]] to marry, with [[matrilateral]] cross cousin (mother's brother's daughter) marriages being especially favored. In the region, "[[Avunculate marriage|uncle-niece]] and first-cousin unions are preferential and jointly account for some 30% of marriages." These practices are particularly followed in landed communities such as the [[Vellalar]]s, who wish to keep wealth within the family. Also, unlike North India, this practice is also common in Brahmins in the region. Arranged endogamous consanguineous marriages are common in Pakistan for economic, religious and cultural reasons.<ref>{{Cite journal|last1=Zahid|first1=Muhammad|last2=Bittles|first2=Alan H.|last3=Sthanadar|first3=Aftab Alam|date=September 2014|journal=Journal of Biosocial Science|volume=46|issue=5|pages=698–701|doi=10.1017/S0021932013000552|issn=1469-7599|title=Civil Unrest and the Current Profile of Consanguineous Marriage in Khyber Pakhtunkhwa Province, Pakistan|s2cid=72915638|url=http://researchrepository.murdoch.edu.au/id/eprint/23289/}}</ref>

====Jizya====
Islamic scriptures compel the payment of a special tax called ''[[Jizya]]'' from ''[[dhimmi]]'', who are not liable to pay [[Zakat|Zaka'at]], the non-Muslims who live in a Muslim state.<ref>John Louis Esposito, Islam the Straight Path, Oxford University Press, 1998, pp. 33–34</ref><ref name=ame1>Anver M. Emon, Religious Pluralism and Islamic Law: Dhimmis and Others in the Empire of Law, Oxford University Press, {{ISBN|978-0-19-966163-3}}, pp. 99–109</ref> Historically, the ''jizya'' tax has been understood in Islam as a fee for protection provided by the Muslim ruler to non-Muslims, for the exemption from military service for non-Muslims, for the permission to practice a non-Muslim faith with communal autonomy in a Muslim state.<ref>Anver M. Emon (26 July 2012). "Religious Pluralism and Islamic Law: Dhimmis and Others in the Empire of Law." Oxford University Press. pp. 99–109. ISBN 978-0199661633.</ref><ref name="ArnoldPoI3">{{cite book|url=https://archive.org/details/preachingofislam00arno|title=Preaching of Islam: A History of the Propagation of the Muslim Faith|last=Walker Arnold|first=Thomas|date=1913|publisher=[[Constable & Robinson|Constable & Robinson Ltd]]|pages=[https://archive.org/details/preachingofislam00arno/page/60 60]–1|quote=This tax was not imposed on the Christians, as some would have us think, as a penalty for their refusal to accept the Muslim faith, but was paid by them in common with the other <u>dh</u>immīs or non-Muslim subjects of the state whose religion precluded them from serving in the army, in return for the protection secured for them by the arms of the Musalmans.|author-link=Thomas Walker Arnold}} ([https://archive.org/stream/preachingofislam00arno#page/60/mode/2up online]) '''Non-Muslims Paying Jizyah In a State of Humiliation''' by Bassam Zawadi https://www.call-to-monotheism.com/non_muslims_paying_jizyah_in_a_state_of_humiliation</ref>{{sfn|Esposito|2016|p=34|ps=. "They replaced the conquered countries, indigenous rulers and armies, but preserved much of their government, bureaucracy, and culture. For many in the conquered territories, it was no more than an exchange of masters, one that brought peace to peoples demoralized and disaffected by the casualties and heavy taxation that resulted from the years of Byzantine-Persian warfare. Local communities were free to continue to follow their own way of life in internal, domestic affairs. In many ways, local populations found Muslim rule more flexible and tolerant than that of Byzantium and Persia. Religious communities were free to practice their faith to worship and be governed by their religious leaders and laws in such areas as marriage, divorce, and inheritance. In exchange, they were required to pay tribute, a poll tax (''jizya'') that entitled them to Muslim protection from outside aggression and exempted them from military service. Thus, they were called the "protected ones" (''dhimmi''). In effect, this often meant lower taxes, greater local autonomy, rule by fellow Semites with closer linguistic and cultural ties than the hellenized, Greco-Roman élites of Byzantium, and greater religious freedom for Jews and indigenous Christians."}} If anyone could not afford this tax, they would not have to pay anything.<ref>{{Cite journal|title=The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State|url=https://www.euppublishing.com/doi/10.3366/jqs.2012.0056|journal=Journal of Qur'anic Studies|year=2012 |doi=10.3366/jqs.2012.0056 |access-date=May 6, 2023 |last1=Abdel Haleem |first1=M.A.S. |volume=14 |issue=2 |pages=72–89 }}</ref> There is no ''jizya'' tax upon women, children, elders as well as the poor and the ill.<ref>[[Al-Qadi Abu Ya'la|al-Qāḍī Abū Yaʿlā]], ''al-Aḥkām al-Sulṭāniyyah'', p. 160. Quote: «وتسقط الجزية عن الفقير وعن الشيخ وعن الزَمِن [أي صاحب العاهة]» Translation: "There is no jizya upon the poor, the old, and the chronically ill."</ref> Also those who joined the military service were also not liable to pay the tax.<ref name="Mapel, Nardin">Mapel, D.R. and Nardin, T., eds. (1999), ''International Society: Diverse Ethical Perspectives'', p. 231. [[Princeton University Press]]. {{ISBN|9780691049724}}. Quote: "''Jizya'' was levied upon ''dhimmis'' in compensation for their exemption from military service in the Muslim forces. If ''dhimmis'' joined Muslims in their mutual defense against an outside aggressor, the ''jizya'' was not levied."</ref>

[[Islamic]] stipulation that Muslims must "do battle to guard" the ''dhimmis'' and "put no burden on them greater than they can bear" remained a cornerstone of Islamic policy.<ref>{{Cite book|last=R. Cohen|first=Mark|date=1994|title=Under Crescent and Cross: The Jews in the Middle Ages|url=https://www.jstor.org/stable/j.ctv1f886q5|website=Jstor|publisher=Princeton University Press |doi=10.2307/j.ctv1f886q5 |jstor=j.ctv1f886q5 |isbn=9780691139319 |s2cid=242433110 |access-date=May 6, 2023}}</ref><ref>{{Cite web|last=Abu-Munshar|first=Maher Y.|date=15 September 2007|title=Islamic Jerusalem and Its Christians|url=https://www.bloomsbury.com/us/islamic-jerusalem-and-its-christians-9781780764795/|website=Bloomsbury Publishing|access-date=May 6, 2023}}Tauris Academic Studies. ISBN 9781845113537.</ref>

There is no such concept of "Jizya" in Hindu texts.{{citation needed|date=August 2021}}

====Slavery====
Muslim and Hindus societies have practiced slavery many times in history

The practice of slavery in early and late [[Historical Vedic religion|Vedic era]] of Hinduism is documented. However, some Hindu texts use the term [[dasa]]. Some scholars translate this as slave,<ref name="dasa1" /> while other scholars have translated it as servant and religious devotee.<ref>A Sharma (September 2005), Journal American Acad Religion, 73(3): 843–870</ref><ref>Kangle R.P. (1960), The Kautiliya Arthasastra – a critical edition, Part 3, University of Bombay Studies, {{ISBN|978-81-208-0042-7}}, p. 186</ref> Arthashastra text of Hinduism dedicates a chapter to ''dasa'' where a financially bankrupt individual may become a servant of another. Arthashastra grants a ''dasa'' legal rights, and declares abusing, hurting and raping a ''dasa'' as a crime.<ref name="dasa1">Shamasastry, [https://archive.org/stream/Arthasastra_English_Translation/Arthashastra_of_Chanakya_-_English#page/n259/mode/2up Arthashastra of Chanakya], pp. 260–264</ref><ref>B. Breloer (1934), Kautiliya Studien, Bd. III, Leipzig, pages 10–16, 30–71</ref>

Islam's approach to slavery added the idea that freedom was the natural state of affairs for human beings and in line with this it limited the opportunities to enslave people, commended the freeing of slaves and regulated the way slaves were treated:

* Islam greatly limited those who could be enslaved and under what circumstances (although these restrictions were often evaded)
* Islam treated slaves as human beings as well as property
* Islam banned the mistreatment of slaves – indeed the tradition repeatedly stresses the importance of treating slaves with kindness and compassion
* Islam allowed slaves to achieve their freedom and made freeing slaves a virtuous act
* Islam barred Muslims from enslaving other Muslims

The Quran and the Hadiths strongly discourage the institution of slaves.<ref>
{{cite book | last=Lewis | first=Bernard | title=What went wrong?: Western impact and Middle Eastern response | publisher=Oxford University Press | location=Oxford New York | year=2002 | isbn=0-19-514420-1 | pages=[https://archive.org/details/whatwentwrongwes00lewi/page/82 82–83] | url=https://archive.org/details/whatwentwrongwes00lewi/page/82 }}</ref><ref>{{Cite web|url=https://www.bbc.co.uk/religion/religions/islam/history/slavery_1.shtml#h2|title=BBC – Religions – Islam: Slavery in Islam|publisher=BBC|language=en-GB|access-date=2020-01-16}}</ref> Islam, in many cases, encouraged [[Manumission|freeing of slave]] act of benevolence, and expiation of sins. Islam only allows slavery through certain means and many Islamic scholars claim Islam blocked many ways through which people used to own slaves.<ref>{{cite book | last=Ali | first=Kecia | title=Marriage and slavery in early Islam | url=https://archive.org/details/marriageslaverye00alik | url-access=limited | publisher=Harvard University Press | location=Cambridge, Mass | year=2010 | isbn=978-0-674-05059-4|pages=[https://archive.org/details/marriageslaverye00alik/page/n171 161]–171}}</ref><ref>Abbott, N. (1942). "Women and the state in early Islam". Journal of Near Eastern Studies, 1(3), pp. 341–368</ref> Most interpretations of the Quran agree that the Quran envisions an ideal society as one in which slavery no longer exists.<ref>({{qref|2|177|b=y}}, {{qref|24|33}}, {{qref|90|13}})</ref><ref name=liberation>{{cite book|author=[[Bernard Lewis]]|title=[[Race and Slavery in the Middle East]]|publisher=[[Oxford University Press]]|page=6|quote=[The Quran] recommends, without requiring, his liberation by purchase or manumission. The freeing of slaves is recommended both for the expiation of sins (IV:92; V:92; LVIII:3) and as an act of simple benevolence (11: 177; XXIV:33; XC:13).}}</ref><ref>({{qref|4|92|b=y}}, {{qref|5|92}}, {{qref|58|3}})</ref><ref name=iniquity>{{cite book|title=Islam: History, Religion, and Politics|url=https://books.google.com/books?id=CS6wCgAAQBAJ&q=quran+free+slaves&pg=PA18|author=[[Tamara Sonn]]|date = 6 October 2015|page=18| publisher=John Wiley & Sons |isbn = 9781118972311|quote=The Quran clearly recognizes that slavery is a source of inequity in society becaise it frequently recommends freeing slaves, along with feeding and clothing the poor as part of living a moral life (90:12-19)...the Quran does not abolish the institution of slavery...slavery was an integral part of the economic system at the time the Quran was revealed; abolition of slavery would have requires an overhaul of the entire socioeconomic system. Therefore, instead of abolishing slavery outright, virtually all interpreters agree that the Quran established an ideal toward which society should: a society in which no one person would be enslaved to another.}}</ref>

====Blasphemy====
{{Main|Islam and blasphemy}}
Blasphemy against God and against Muhammad is a religious crime in Islam.<ref name=cf2014>{{cite book | last=Fitzpatrick | first=Coeli | title=Muhammad in history, thought, and culture : an encyclopedia of the Prophet of God (Chapter: ''Blasphemy against the Prophet'') | year=2014 | isbn=978-1-61069-177-2 | pages=59–67}}</ref> The Quran in verse and many Hadiths discuss blasphemy and its punishment.<ref name=cf2014/> A variety of actions, speeches, or behavior can constitute blasphemy in Islam.<ref name=dl1993/> Some examples include insulting or cursing Allah or the Prophets or drawing offensive cartoons, tearing or burning holy literature of Islam, and creating or using music, painting, video, or novels to mock or criticize prophet Muhammad are some examples of blasphemous acts. Punishment can range from imprisonment or flogging to execution.<ref name="dl1993">{{cite book | last=Lawton | first=David | title=Blasphemy | url=https://archive.org/details/blasphemy0000lawt_w1s1 | url-access=registration | publisher=University of Pennsylvania Press | location=Philadelphia | year=1993 | isbn=978-0-8122-1503-8}}</ref><ref>{{cite book | last=Marshall | first=Paul | title=Silenced : how apostasy and blasphemy codes are choking freedom worldwide | publisher=Oxford University Press | year=2011 | isbn=978-0-19-981228-8}}</ref>

Although the concept of "divine blasphemy" or "heresy" does not exist in Hinduism, and ancient Hindu texts make no provisions for blasphemy.<ref>{{cite book | last=Chitkara | first=Madan | title=Buddha's: myths & legends | publisher=APH Publ.| year=2002 | isbn=978-81-7648-189-2 |pages=227–228}}</ref><ref>{{cite book | last=Naidoo | first=Thillayvel | title=Long walk to enlightenment | location=Pittsburgh, PA | year=2010 | isbn=978-1-4349-9808-8 | pages=141–142}}</ref><ref>{{cite book | last=Pullat | first=Sury | title=Destined Encounters | publisher=Partridge Pub | year=2014 | isbn=978-1-4828-3639-4 | page=209}}</ref> According to 2018 annual report of [[United States Commission on International Religious Freedom|U.S. Commission on International Religious Freedom]], there has been [[Hindutva|Hindu nationalist]] groups through their campaign to "[[Saffronisation|Saffronize]]" India through violence, intimidation, and harassment against non-Hindus and according to the data, approximately one-third of state governments enforced anti-conversion and/or anti-cow slaughter laws against non-Hindus.<ref name=":02">{{cite report |url=https://www.uscirf.gov/sites/default/files/USCIRF2018AnnualReport_abb_wlinks.pdf |title=Annual Report of the U.S. Commission on International Religious Freedom |date=April 2018 |publisher=[[United States Commission on International Religious Freedom|U.S. Commission on International Religious Freedom]] |page=37}}</ref><ref>{{Cite web |title=States Where Cow Slaughter is Banned So Far, and States Where it Isn't |date=26 May 2017 |url=https://www.news18.com/news/india/states-where-cow-slaughter-is-banned-so-far-and-states-where-it-isnt-1413425.html}}</ref>

====Apostasy====
{{Main|Apostasy in Islam}}
[[Apostasy]], defined in Islam as the conscious act by a Muslim of leaving Islam or [[Blasphemy|blaspheming]] against it, is a religious crime according to some [[Fiqh|Islamic schools of law]].<ref>
{{citation |author1=Marie-Luisa Frick  |author2=Andreas Th. Müller |title=Islam and International Law: Engaging Self-Centrism from a Plurality of Perspectives |url=https://books.google.com/books?id=DOGlx2dJvZYC |year=2013 |publisher=Martinus Nijhoff Publishers |isbn=978-90-04-23336-2 |page=95}}
</ref><ref>
{{citation |first1=Kecia |last1=Ali |first2=Oliver |last2=Leaman |title=Islam: The Key Concepts |url=https://books.google.com/books?id=H5-CdzqmuXsC |year=2008 |publisher=Routledge |isbn=978-0-415-39638-7 |pages=10–11}}
</ref><ref name=jea>
{{citation |first=John |last=Esposito |title=The Oxford Dictionary of Islam |url=https://books.google.com/books?id=6VeCWQfVNjkC |year=2003 |publisher=Oxford University Press |isbn=978-0-19-512559-7 |page=22}}
</ref>

Hinduism does not have a "unified system of belief encoded in a declaration of faith or a [[creed]]" and is thus more tolerant to apostasy.<ref name="Lipner 2010"/><ref name="MK Gandhi"/> Some Hindu sects believe that ethical conversion, without force or reward, is completely acceptable.<ref>{{Cite web|title=Himalayan Academy Publications – How to Become a Hindu|url=https://www.himalayanacademy.com/view/how-to-become-a-hindu|access-date=2021-09-04|website=himalayanacademy.com}}</ref> However, the [[Vashistha Dharmasutra|Vashistha Dharmasastra]], the [[Apastamba Dharmasutra]], and [[Yajnavalkya]] state that a son of an apostate is also considered an apostate.<ref>{{Cite book|last=Banerji|first=Sures Chandra|url=https://books.google.com/books?id=hAZ0CAt03_QC&pg=PA196|title=A Brief History of Dharmaśāstra|date=1999|publisher=Abhinav Publications|isbn=978-81-7017-370-0|language=en}}</ref> Smr̥ticandrikā lists apostates as a group of people upon touching whom, one should take a bath.<ref>{{Cite book|last=Banerji|first=Sures Chandra|url=https://books.google.com/books?id=hAZ0CAt03_QC&pg=PA185|title=A Brief History of Dharmaśāstra|date=1999|publisher=Abhinav Publications|isbn=978-81-7017-370-0|language=en}}</ref> [[Nāradasmṛti]] and Parasara-samhita state that a wife can remarry if her husband becomes an apostate.<ref>{{Cite book|last=Banerji|first=Sures Chandra|url=https://books.google.com/books?id=hAZ0CAt03_QC&dq=stripumsa+prakarana&pg=PA82|title=A Brief History of Dharmaśāstra|date=1999|publisher=Abhinav Publications|isbn=978-81-7017-370-0|language=en}}</ref> The Saint [[Parashara]] commented that religious rites are disturbed if an apostate witnesses them.<ref>{{Cite book|last=Kirk|first=James A.|url=https://books.google.com/books?id=aUwqAAAAYAAJ&q=parashara+apostate|title=Stories of the Hindus: An Introduction Through Texts and Interpretation|date=1972|publisher=Macmillan|isbn=978-0-02-563230-1|language=en}}</ref> He also comments that those who forgo the [[Rig Veda]], [[Samaveda]], and [[Yajurveda]] are "nagna" (naked) or an apostate.<ref>{{Cite book|last=Rao|first=T. A. Gopinatha|url=https://books.google.com/books?id=MJD-KresBwIC&dq=nagna+apostate&pg=PA217|title=Elements of Hindu Iconography|date=1985|publisher=Motilal Banarsidass Publishers|isbn=978-81-208-0878-2|language=en}}</ref>

Both religions state that there should be no compulsion in religion.<ref>{{cite web|title=Quran Tafsir Ibn Kathir|url=http://www.qtafsir.com/index.php?option=com_content&task=view&id=138|website=qtafsir.com|access-date=20 August 2016}}</ref><ref>[[Jacques Berque]] (1995), ''Le Coran : Essai de traduction'', p.63, note v.256, éditions Albin Michel, Paris.</ref>