One pretension of Islam is that it stands for human brotherhood and social equality as contrasted with the caste divisions and class hierarchies rampant in other societies, particularly the Hindu society. Many people with socialist preferences or pretensions are duped by what they describe as the social progressivism of Islam. We have in this country a whole battalion of Hindu-baiters who have no use for Allah or for Muhammad but who strongly recommend Islam on the rebound because they have come to believe that Islam stands for better social values. And there is no dearth of Hindus, who, while they love their own religion and culture, admit at the same time that Hindu society has a lot to learn from Islam in matters of brotherhood and equality.
Islam had never put forward these claims before the rise of democracy and socialism in modern times. The old theologians of Islam were meticulous in placing various people in their proper places. The mumins (believers) constituted the master class (millat) entrusted with the mission of imposing the faith and law of the Prophet on all mankind. The kãfirs were the scum of the earth who were to be consigned to eternal hell-fire whenever they could not be killed or converted outright. The zimmîs were people who accepted the supremacy of the Islamic state and agreed to live as non-citizens under severe disabilities. The slaves were mere merchandise who could be bought and sold in the bazar, and killed without any compunction if they tried to escape into freedom. And the women (zan) were mens personal property comparable to gold and silver (zar) and land (zamin), to be kept veiled and hidden in the harem if they happened to be legal wives, or to be presented as gifts if they happened to be newly captured beauties, or to be circulated among friends if they happened to be concubines. Within the millat itself, the Quraish had primacy over the plain Arabs at the start of Islamic imperialism. The civil list devised by Caliph Umar for monetary grants given to Arab families out of the booty obtained in wars, reflects this class hierarchy in Arab society. As the Arab empire expanded east and west, the non-Arabs everywhere were treated as inferior people, in law as well as in practice, even when the latter became mumins. Later on, the Turks took over the Arab legacy of being a master race. Islam has never known any brotherhood or equality even within its millat.
But the theologians of Islam look the other way when Islam gets sold in a new garb, and that too by people who do not profess Islam. They are also prepared to participate in the crudest casuistry in interpreting the Quran in line with the latest demagogies of social philosophy. The only true faith has to be served even if it means a fraud on the hallowed scripture.
The Quran is quite frank and straight-forward on the subject of human brotherhood and social equality. It says: He who seeks a faith other than Islam will never be accepted (3.85). You fight them till not a trace of unbelief is left (8.39). When you meet the kãfirs, cut their throats until you have made a great slaughter amongst them, and when you have defeated them, take them prisoners so that you may earn ransom. Fight them till they surrender (47.4). War is prescribed for you, and you dislike. But it is possible that you dislike what is good for you (2.216). And so on, it all reads like a manual of war on mankind rather than a charter of human brotherhood. It neatly divides humanity into mumins and kãfirs, and leaves not the slightest scope for any mutual understanding or normal morality between the two.
Islam had never put forward these claims before the rise of democracy and socialism in modern times. The old theologians of Islam were meticulous in placing various people in their proper places. The mumins (believers) constituted the master class (millat) entrusted with the mission of imposing the faith and law of the Prophet on all mankind. The kãfirs were the scum of the earth who were to be consigned to eternal hell-fire whenever they could not be killed or converted outright. The zimmîs were people who accepted the supremacy of the Islamic state and agreed to live as non-citizens under severe disabilities. The slaves were mere merchandise who could be bought and sold in the bazar, and killed without any compunction if they tried to escape into freedom. And the women (zan) were mens personal property comparable to gold and silver (zar) and land (zamin), to be kept veiled and hidden in the harem if they happened to be legal wives, or to be presented as gifts if they happened to be newly captured beauties, or to be circulated among friends if they happened to be concubines. Within the millat itself, the Quraish had primacy over the plain Arabs at the start of Islamic imperialism. The civil list devised by Caliph Umar for monetary grants given to Arab families out of the booty obtained in wars, reflects this class hierarchy in Arab society. As the Arab empire expanded east and west, the non-Arabs everywhere were treated as inferior people, in law as well as in practice, even when the latter became mumins. Later on, the Turks took over the Arab legacy of being a master race. Islam has never known any brotherhood or equality even within its millat.
But the theologians of Islam look the other way when Islam gets sold in a new garb, and that too by people who do not profess Islam. They are also prepared to participate in the crudest casuistry in interpreting the Quran in line with the latest demagogies of social philosophy. The only true faith has to be served even if it means a fraud on the hallowed scripture.
The Quran is quite frank and straight-forward on the subject of human brotherhood and social equality. It says: He who seeks a faith other than Islam will never be accepted (3.85). You fight them till not a trace of unbelief is left (8.39). When you meet the kãfirs, cut their throats until you have made a great slaughter amongst them, and when you have defeated them, take them prisoners so that you may earn ransom. Fight them till they surrender (47.4). War is prescribed for you, and you dislike. But it is possible that you dislike what is good for you (2.216). And so on, it all reads like a manual of war on mankind rather than a charter of human brotherhood. It neatly divides humanity into mumins and kãfirs, and leaves not the slightest scope for any mutual understanding or normal morality between the two.
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