India, Its Life and Thought

by John P. Jones

I admit that there are social distinctions and class cleavages among the members of this faith, as among all peoples. These are in no sense religious, however, as they are in Hinduism. Among the members of that faith there is equality of right; and every Islamite, by his own industry and character, can enjoy that right in this land. It is true that Islam has yet to learn the brotherhood of man as such, and to recognize that the non-Mussulman and the Mussulman alike are possessed of equal rights and favours in the sight of God. But within the faith itself, caste, as such, is unknown. This is much more than can be said of the Indian Christian Church at the present day, notwithstanding the spirit of our religion and its definite injunctions. The Hindu caste system has been transferred too much into the Christian fold. Most of the accessions from Hinduism to Mohammedanism at the present time are from the lowest classes of Hinduism, with a view to securing a definitely higher social status which Mohammedanism distinctly promises and invariably confers upon these newcomers. It were well if modern converts to Christianity from the outcasts could hope for and receive from the Hindus the same recognized advance in social position and esteem by becoming members of our religion, as they do by entering the faith of Islam. This is not the fault of Christianity, but the folly of its converts, who do not leave their heathenish conceptions and estimates outside the precincts of Christianity. This difference, which I have emphasized, is, as might be expected, more marked and manifest in South India than elsewhere. A Christian worker in this land cannot help envying Islam the noble stand which it has taken concerning caste.

At the present time the Muslims of India are divided into two sects, something like the Catholics and Protestants of Christianity. The Sunnis are the traditionists, and constitute the large majority of that faith. The Shiahs are the dissenters. For twelve hundred years has this division existed, and the two parties are as irreconcilable to-day as ever. There is also a sect of mystics known as Sufis.

In the seventeenth century a new sect of Purists was formed in Arabia. They reject the glosses of Immams, will not accept the authority of the Sultan, and make light of the great Prophet himself. They are a fanatical sect and delight in proclaiming jihad, or holy war, against the infidels. These are the Wahabbis. This sect was introduced to India by Sayad Ahmed Shah, and it has gained many converts. It is largely a movement toward reforming the faith from within. In spirit, it is not very unlike the movement of the fanatics known as Ghazis, whose zeal burns against all infidels, especially those of the European Christian type.

III

What is the Character of the Mohammedan Population in India?

It will be interesting to appraise them largely by comparing them with the Hindu population which surrounds them. Generally speaking, they are morally on a level with their neighbours. In South India, especially, it is difficult to discriminate between the ethical standards which obtain among Mohammedans and Hindus. In both cases they are low and unworthy. This is unexpected, as Islam has always stood for a worthy ethical standing, while Hinduism has, from time immemorial, divorced morality from piety. Nevertheless, it is a fact that those who have passed on from Hinduism to Mohammedanism have rarely ascended in the ethical standard of life.

The personal habits of the Indian Mussulman are not clean, to say the least of them. In this they are a contrast to the Brahmans, and to some other high-class Hindus, whose ceremonial ablutions are many. In South India, the Mohammedan is described by a vernacular expression which is as uncomplimentary as it is filthy, and which is intended to classify them among the lowest in their habits. When cholera and similar epidemics prevail in the regions with which I am familiar, the Mohammedan, with the Pariah, on account of unclean habits, becomes the first victim of its ravages.

Add to this their strong belief in fate, which leads them, during these epidemics, to neglect or to decline the use of medical remedies. Many a Muslim perishes during such times because of his fatalistic convictions.

They are also among the most ignorant of all classes in India. While, in the total population of the land, hardly more than 5 per cent are, in any sense, literate, the Mohammedans, as a class, have only 3 per cent. And of the Mohammedan population nearly all the women are analphabet. In the educational system of India the government places Mohammedans among the "backward classes," and every effort has been made by the State, even to the doubling of educational grants, to stimulate the members of this faith on educational lines.

It is one of the most discouraging facts connected with the Muslim population that while they are brave in bearing arms and loyal to the government, they have an apparent aversion to the schoolhouse, and can with difficulty be induced to secure even an elementary education. This bears very heavily against their prosperity and influence. Public offices in India are wisely placed in charge of those who are competent, by a thorough training and a broad education, to well fill them. The consequence is that the Mohammedan has been gradually driven out from nearly all public positions of trust by the intellectually more alert Brahman, and even by lower-class Hindus, who are availing themselves of the opportunities for higher education.