(concluding part of 5 parts of “Ambedkar, Religion, and Islam”)
As if Hinduism was not sufficiently offensive, repugnant to every person with only a modicum of moral sensibility and not altogether devoid of the notion of human dignity, India had to bear the oppressive burden of a faith that, whatever its history in other countries, further diminished the prospects of human freedom in that ancient land. “Islam speaks of brotherhood”, and “everybody infers that Islam must be free from slavery and caste”, but, in truth, says Ambedkar, “Islam divides as inexorably as it binds” and it cannot but abide by a firm distinction between “Muslims and non-Muslims”. The brotherhood it promises is “for Muslims only”, and for “those outside the corporation, there is nothing but contempt and enmity.” But this is far from being its only offense in this respect, since the Muslim is also enjoined, by the terms of “Muslim Canon Law”, to withdraw his cooperation from non-Muslims if he should happen to live in a country that is not governed by his brethren. Ambedkar is quite clear on this—grist for the mill for those Hindus who have long harbored a suspicion that the Indian Muslim’s loyalty to Islam precedes his or her loyalty to India. What Ambedkar understood by the requirement of “Muslim Canon Law” may have been very different than what is understood by those who are content to insist that many Indian Muslims would rather cheer for the visiting Pakistani cricket team than for the Indian team, but the sense that the Muslim is disinclined to live under the jurisdiction of any religion other than Islam is pervasive. Whether the Muslim is singularly alone in having such a disposition is however a question that is seldom posed.