Revitalize Islamic Pluralism in India! Why India Needs Institutional Efforts to Counter Theological Exclusivism

By Ghulam Rasool Dehlvi, New Age Islam 17 September 2025 Theological polarization, coupled with the influence of transnational radical ideologies, has created interpretative stress within Indian Muslim society. This has deepened a sense of alienation from India’s plural cultural ethos, thereby increasing susceptibility to radical narratives. The recruitment of some Indian men and women into ISIS, as well as the cautionary lessons from the 2019 Sri Lanka terror attacks, highlight the urgency of addressing these trends. Main Points: 1. India is home to the world’s third-largest Muslim population, which has historically coexisted peacefully with diverse communities—Hindus, Buddhists, Jains, Christians, Sikhs and others. However, in recent decades, internal theological disputes and external geopolitical pressures have created ideological fragmentation within sections of the community. These dynamics have occasionally manifested in extremist tendencies. A gradual surge in radicalization has been seen mainly due to the following factors: 2. Literalist/fundamentalist groups such as the Ahl-e-Hadis, Salafis and Deobandis, as well as certain sections of the Barelwis—particularly those influenced by Pakistan-based movements such as Tahrik-e-Labbaik Pakistan (TLP) and Dawat-e-Islami Pakistan—have, at times, displayed intolerant or exclusionary behaviours. High-profile incidents such as the assassination of Salman Taseer in Pakistan and, closer to home, the killing of Kanhaiya Lal in Udaipur (June 2022) illustrate the potential consequences of such radical mobilization. 3. Thus, even the mainstream Barelwi Muslims in India who were known to be peace-loving and pluralists inspired by Sufism also became vulnerable to a palpable traction towards extremist or exclusivist tendencies. 4. At present, India lacks a mechanism focusing exclusively on researching ideological and theological extremism, identifying its root causes, and making viable interventions for mitigation. Establishing such an institution will fill this critical gap, strengthen pluralist traditions, and contribute to national security by promoting harmony and resilience against radical ideologies. ----- India, the world’s largest democracy, is home to nearly 200 million Muslims—the third-largest Muslim population globally. For centuries, the subcontinent has been a cradle of civilizational pluralism where Muslims, Hindus, Buddhists, Jains, Sikhs, Christians, Jews, and Zoroastrians shared cultural, social, and spiritual spaces. From shared festivals and syncretic art forms to the influence of Sufi saints, India’s Muslim community historically coexisted harmoniously with its diverse neighbours. Yet, in recent decades, a troubling shift has emerged. Ideological fragmentation within sections of the Muslim community—driven by theological disputes and external geopolitical currents—has challenged the cohesive pluralist spirit that defined India’s pluralistic Islamic experience. These trends, if left unaddressed, risk corroding not just the community’s internal harmony but also India’s broader cultural fabric. The Roots of Exclusivist Polarization To understand today’s challenges, one must trace the gradual rise of literalist and fundamentalist interpretations of Islam within India. Traditionally, Indian Islam was deeply influenced by Sufism, which emphasized inclusivity, mysticism, and a universalist outlook. Shrines of saints like Khwaja Moinuddin Chishti in Ajmer, Hazrat Nizamuddin Auliya in Delhi, and countless others became spaces of interfaith congregation. Their message was simple: love for all, malice towards none in the words of Khwaja Gharib Nawaz (R.A) and Khidmat-e-Khalq (service for mankind) beyond religious and sectarian boundaries, as the best form of worship and ultimate spiritual salvation (nijat-e-abadi) as exemplified by Hazrat Khwaja Nizamuddin Auliya (R.A) who ran his Khanqah near the sacred river of Yamuna in Delhi. However, beginning in the 19th century, reformist movements such as Deoband, Ahl-e-Hadis, and later Salafism sought to “purify” Islam from what they perceived as cultural accretions. They criticized shrine visitation, inter-community mingling, and even traditional Barelwi practices, which had been the dominant expressions of Indian Islam. Over time, these movements—originally driven by concerns of religious reform—hardened into rigid theological camps. More recently, even the Barelwi school, once regarded as the custodian of Sufi traditions in South Asia, has itself witnessed the influence of exclusionary tendencies, particularly through Pakistan-based groups like Dawat-e-Islami and Tehreek-e-Labbaik Pakistan (TLP). The chilling murder of Salman Taseer, former governor of Punjab (Pakistan), and closer to home, the 2022 killing of Kanhaiya Lal in Udaipur are stark reminders of how radical mobilization rooted in “blasphemy vigilantism” can transcend borders and seep into Indian contexts. This theological polarization is not happening in isolation. The Muslim world has been witnessing waves of radical ideologies—ranging from Wahhabism to Al-Qaeda and ISIS—which feed on local grievances and global political narratives. These movements capitalize on alienation, economic marginalization, and identity politics. For Indian Muslims, the pull of such ideologies is further complicated by communal tensions at home and geopolitical propaganda from abroad. India has already seen warning signs: Recruitment of young Indian men and women into ISIS during the recent years. Instances of radicalization facilitated through social media networks. The sobering lesson of the 2019 Easter Sunday bombings in Sri Lanka, which were executed by locally radicalized individuals influenced by global jihadist ideology. An Interpretative Stress and Alienation What makes the Indian case distinctive is that the overwhelming majority of Muslims remain committed to peaceful coexistence, yet vulnerable sections—particularly youth searching for identity and belonging—are susceptible to the allure of exclusivist narratives. At the heart of this challenge lies what scholars term “interpretative stress.” Traditional schools of Islamic thought in India often struggle to respond to modern questions of faith, identity, and citizenship. Literalist ideologies offer simple—if dangerous—answers: a return to an imagined “pure” Islam that rejects pluralism, syncretism and inclusivity. This stress creates dissonance within communities: On the one hand, India’s plural ethos continues to encourage interfaith exchange. On the other, radical voices preach separation, suspicion, and resistance. The result is a subtle but dangerous alienation. A young Indian Muslim exposed to exclusivist sermons or online propaganda may begin to see pluralism not as a strength but as a dilution of faith. This shift, once internalized, makes individuals more vulnerable to radical recruitment. The Missing Institutional Response Despite the seriousness of this trend, India lacks a dedicated mechanism to study theological extremism in a structured, interdisciplinary manner. Counter-terrorism measures in India have often focused on security, surveillance, and policing—vital tools, no doubt—but insufficient when the root of the problem is ideological. What is needed is an institution with these clear mandates: Scholarly Research and Community Engagement Study the theological and ideological roots of extremism within Indian and global contexts. Map the influence of transnational radical networks on Indian communities. Produce scholarship that reclaims the inclusive intellectual traditions of Indian Islam. Work with clerics, educators, and civil society leaders to develop counter-narratives rooted in India’s Sufi and pluralist heritage. Train imams, madrasa teachers, and community influencers to identify and address early signs of radicalization. Promote digital literacy to counter online extremist propaganda. Support deradicalisation and rehabilitation programs for vulnerable youth. Encourage interfaith dialogues that strengthen social and mutual trust. Such an institution would serve as both a think tank and a practical intervention hub—bridging the gap between academia, civil society, and policy-making. The urgency of establishing this mechanism cannot be overstated, while the costs of ignoring theological extremism are multi-layered: National Security: Radicalization, even at the margins, poses security risks. Lone-wolf attacks, communal violence, or recruitment into global terror networks can destabilize peace. Social Cohesion: Extremism corrodes inter-community trust, fuelling cycles of suspicion and hostility. It damages India’s centuries-old pluralist ethos. Global Image: As India seeks a leadership role on the world stage, the ability to address extremism internally while preserving pluralism will strengthen its soft power. Community Well-being: Perhaps most importantly, countering radicalization is vital for the well-being of Indian Muslims themselves, ensuring they remain active contributors to the nation’s democratic and cultural fabric. Reclaiming the Spirit of Indian Islam The solution to extremism is not merely to police it but to revive the rich, inclusive traditions of Indian Islam. Sufism, with its emphasis on compassion and universality, offers a powerful theological counterpoint to literalism. History shows that Indian Muslims flourished when they embraced their composite identity, not when they retreated into exclusivism. Reclaiming this spirit requires courage from community leaders, investment from policymakers, and creativity from educators. The task is not to deny the existence of theological disputes but to channel them into constructive debate rather than destructive confrontation. A Call to Action India stands at a crossroads. The ideological fragmentation within sections of its Muslim community is not yet irreversible, but inaction could make it so. Establishing a dedicated institution to study, counter, and prevent theological extremism is not a luxury—it is a necessity. Such an initiative would honour India’s pluralist heritage while safeguarding its future. By investing in intellectual and spiritual resilience, India can ensure that its Muslim community remains not just the world’s third-largest but also one of the most peaceful, creative, and pluralist. The time to act is now. For every Kanhaiya Lal tragedy or radical recruitment, there are countless young Muslims yearning for guidance, meaning, and belonging. Offering them the light of pluralist faith, rather than the darkness of exclusion, is India’s responsibility—and its opportunity. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-pluralism/islamic-pluralism-india-counter-theological-exclusivism/d/136866 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism