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On Eid-ul-Fitr, videos surfaced from Jaipur and Amroha, showing Hindus and Sikhs showering rose petals on Muslims coming out after their Eid prayers. Similar scenes unfolded in other parts of Rajasthan, where Hindus offered water to the namazis and welcomed them with smiles. Adding to this wave of positivity, a video from Surat gained traction, showing a police team—likely, a SHE Team — visiting a Muslim-dominated neighborhood to distribute roses and chocolates to children and women, wishing them Eid Mubarak
By Ajazuddin Shaikh
We are, indeed, witnessing an alarming escalation of communalism and State-sponsored hostility toward Muslims in India, since the last decade especially. Hate speeches, propaganda films, and the relentless demonization of Muslims through media debates have become an inescapable part of daily life for the community in India. From lynchings to bulldozer demolitions, ordinary Muslim citizens of the country are facing an alarming rise in physical and psychological violence that has not only intensified, but has also been disturbingly normalized by the society at large.
Meanwhile, the State continues to impose policies affecting Muslim communities, without any consultation or consensus with their representatives.
Over the past few years, a series of manufactured controversies have been deployed to vilify Muslims, from historical misrepresentations to communalized media narratives. Recently, a propaganda film reignited the Aurangzeb debate, once again fueling animosity. This was followed by deeply troubling statements from police officers in Uttar Pradesh, further exacerbating fear and frustration within the community.
In parallel, BJP leaders actively sought to provoke Hindus by portraying Muslim religious celebrations as a form of ‘Islamic expansionism’ or ‘Jihad’. Hindutva-affiliated groups pressured educational institutions to cancel Iftar gatherings, sending a clear message that Muslim cultural expressions are unwelcome in the public sphere.
These coordinated efforts created an atmosphere of distress and apprehension, making even the celebration of Eid a matter of anxiety for ordinary Muslims.
However, small yet powerful efforts by some enlightened individuals from the Hindu and Sikh communities serve as a reminder of our shared humanity, and help sustain hope in India’s secular fabric. They also suggest that even the smallest acts of solidarity and outreach are of paramount importance in such a hostile environment.
Those gestures not only provide emotional and moral support to the targeted community, but also serve as a crucial guide for secular political parties, civil society groups, and concerned citizens, on how to effectively counter State and media-driven hate propaganda against marginalized groups.
On Eid-ul-Fitr, videos surfaced from Jaipur in Rajasthan, and Amroha in Uttar Pradesh, showing Hindu men draped in saffron scarves, along with Sikh men, showering rose petals on Muslims coming out of Eidgahs after their Eid prayers. Similar scenes unfolded in other parts of Rajasthan, where Hindu men and women offered water to the namazis and welcomed them with warmth and smiles.
These videos rapidly circulated within WhatsApp groups, social media handle, and online stories, generating widespread appreciation and happiness among ordinary citizens. Many Muslims reflected on reciprocating these gestures during Hindu festivals, highlighting the long-term potential of such acts in fostering inter-community goodwill.
Adding to this wave of positivity, a video from Surat gained traction, showing a police team—likely, a SHE Team comprising women officers—visiting a Muslim-dominated neighborhood to distribute roses and chocolates to children and women, wishing them Eid Mubarak. In a heartwarming exchange, Muslim women offered sweets to policewomen in return.
The video was creatively edited with a popular, old, Hindi song as backdrop: Chhodo Kal Ki Baatein, Kal Ki Baat Purani. This song has been sung by Mukesh and written by Prem Dhawan, and is from the film Hum Hindustani (1961), directed by Ram Mukherjee. The video resonated deeply with the viewers. Muslims across social media enthusiastically shared this reel, expressing gratitude for the outreach and signaling a collective yearning for harmony.
These efforts, though seemingly small, carry profound implications. The effectiveness of these initiatives challenges conventional notions of large-scale planning, funding arrangements, and targeted social campaigns. With just a few kilograms of rose petals, a well-chosen location, and a handful of like-minded individuals, these groups created an impact that spread organically through mass sharing. Within minutes, their simple acts reached thousands of households, countering the dominant narratives of division and hate with an alternative vision of unity, harmony and love.
The viral videos from Jaipur and Surat demonstrate that even fleeting moments of solidarity can disrupt the cycle of hatred, offering a template for how to reclaim public spaces and narratives. To truly combat the deepening communal divide, these efforts must not remain isolated incidents, but should evolve into a sustained movement.
This requires not just individual acts of courage, but institutional commitment from political parties and civil society to amplify and replicate such initiatives. Only then can the tide of hatred be turned, one rose petal at a time.
It is crucial for civil society organizations to recognize the power of such local, grassroots efforts, which can be executed without substantial funding or bureaucratic constraints. While critics may dismiss these actions as symbolic or tokenistic, arguing that they do not materially improve the conditions of the marginalized, it is important to acknowledge their psychological and social impact.
These gestures challenge the manufactured divide imposed by Right-wing political forces and their allies, with tacit or overt support of the ruling regime. They disrupt the ideological framework that enables communal hatred to flourish by fostering a sense of solidarity and shared humanity.
While discussing this, I am reminded of our own local efforts, carried out without any external support or funding. The Gomtipur area of Ahmedabad has experienced recurring communal tensions since the 1969 riots, with economic distress further deepening these divisions after the closure of textile mills. Over time, the situation became so volatile that even minor accidents, such as a collision between two bicycles, could escalate into violent confrontations. Recognizing the urgent need for change, we, along with local Hindu youth groups, decided to take collective action to foster understanding and harmony.
We began by regularly meeting at tea stalls in each other’s neighborhoods, creating informal spaces for dialogue and connection. Together, we organized Iftar gatherings in local temples and Garba events in Muslim-majority areas, celebrated national festivals as a shared community, and amplified these efforts through social media.
Through these small but consistent acts of engagement, we were able to ease long-standing tensions between Hindu and Muslim communities in many parts of the area. As trust grew, our conversations naturally expanded to address broader issues affecting all residents, such as the deteriorating state of public education and healthcare facilities. This shift allowed us to work collectively on shared challenges, reinforcing the idea that communal harmony is not just about preventing conflict, but also about striving for a better quality of life for all.
Furthermore, these acts underline the failure of secular political parties, particularly the Congress, in responding effectively to the growing climate of hatred and violence against Muslims and Christians. As the largest opposition party with an extensive grassroots network, Congress workers could play a transformative role in countering Hindutva propaganda by generating alternative images of social harmony.
In the present scenario of digital media, the consistent presence of their volunteers in public spaces, engaging in acts of solidarity, could not only have significant social consequences, but also yield political dividends by reshaping public perception and reclaiming lost electoral ground.
Ultimately, these small yet meaningful efforts demonstrate that peace and coexistence are not just abstract ideals, but achievable realities shaped by everyday actions. If more individuals, civil society groups, and political parties actively adopt this approach, they can help cultivate a collective imagination rooted in mutual respect, compassion, and solidarity—gradually replacing the entrenched narratives of hatred and division.
Dr Ajazuddin Shaikh is a civil society activist and currently serves as a Research Associate at IIM, Ahmedabad. His research and activism focus on substance use and related issues affecting marginalized children and youth. The author would like to thank Chandni Guha Roy for her assistance with proofreading.