Fault Lines in The Faith: The Apocalyptic Events Of 1979 And Their Contemporary Implications In The Muslim World

By Ghulam Rasool Dehlvi, New Age Islam 8 April 2025 What if an ideology, which is meant to impart universal wisdom and divine guidance to humanity, itself loses all its control and causes serious woes to the world? This is a crucial question that the author of “Fault Lines in the Faith: How Events of 1979 Shaped the Islamic World” has addressed. “In the last few decades, an extremely anti-pluralistic, visibly misogynistic and terribly intolerant strain of Islam has taken control of the Arabian heartland systematically spreading out to other countries, and eventually wreaking havoc across the world, he writes at the very outset. The book, at the same time, also explains how supporting Palestine serves to bridge sectarian divides among the world Muslims and positions Iran as supreme leader or champion of the Muslim Ummah. Recently, Delhi’s India Islamic Cultural Centre (IICC) organised one of its first kind events, a book discussion on “Fault Lines in the Faith”. Authored by Prof. Iqbal S Hasnain, a Padma Shri awardee and an acclaimed researcher on Himalayan glaciers and climate change, and former vice-chancellor of University of Calicut, the book generated a critical and crucial conversation during the panel discussion chaired by the newly elected President of IICC and former external affairs minister Mr Salman Khurshid. This writer was also among the panelists and here would like to reproduce the key takeaways and highlights from the book discussion: The year 1979 witnessed pervasive fault lines in the “Islamic world”. These were three pivotal turning points in the political trajectory of Muslim World: (1) the Islamic Revolution of Khomeini in Iran, (2) the Juhayman Otiyaba shootings in Makkah in Saudi Arabia (when an attack on the Ka’ba by a cult of ultra-orthodox Salafists induced the House of Saud to embrace an even narrower version of its enabling religio-political ideology of Wahhabism), and finally, (3) the Soviet invasion of Afghanistan. All these three apocalyptic events had historic, theoretical and ideological roots in the past. Let us take a look: 1- The 1979 Islamic Revolution in Iran led by Khomeini was framed as struggle against tyranny and injustice unleashed by Pahlavi Dynasty. This event marked a resurgence of Shia Islam, which had been marginalized in many parts of the Islamic world. The revolution established a theocratic state based on the principles of velayat-e faqih (guardianship of the Islamic jurist), making Iran a leading citadel of political Islam. The Iranian revolution thus served as an inspiration for the global Islamist movements. 2- A group of radical Islamist militants seized control of the Grand Mosque in Mecca, Saudi Arabia, on the first day of the new Islamic year (first Muharram ul Haram). The attack was led by Juhayman al-Otiyabi, former member of Royal Guard of Saudi Arabia. The Saudi government's response to the siege, which involved the use of force, raised questions about its commitment to Islamic principles. The event marked a shift in Saudi foreign policy, as the kingdom became more assertive in its role as a global leader of Sunni Islam. Wahhabism, with its roots in Salafist traditions, was the founding ideology of the Saudi monarchy. It was nipped in the bud by the Ottomans when it first came up in the early 19th century. However, the subsequent decline of the Ottoman Empire and the colonial swashbuckling by the British in the early 20th century saw its resurgence and the creation of Saudi Arabia. 3- The Soviet invasion of Afghanistan sparked a fierce resistance movement by the Afghan Mujahedeen, which drew palpable support from Islamist militants around the world. The invasion gave rise to the Afghan Mujahedeen (Gulbuddin Hekmatyar), a group of fighters who resisted Soviet occupation. Funded by Saudi petrodollars and supported by the U.S., outsourced local leadership to Pakistan, and Saudi Arabia, the Afghan war became a rallying point for Muslim fighters from across the world, fostering the rise of transnational jihadist ideologies. Many of these fighters, including Osama bin Laden, later formed their own groups and offshoots. While seemingly unrelated, they were interconnected and had a profound impact on the Islamic world. They shaped the region's political landscape, fueled the rise of extremist ideologies, and contributed to the ongoing geopolitical tensions in the Middle East and beyond. There were these three major factors behind all the three apocalyptic events in 1979: ● There was an ideology of Salafism /Wahhabism into play. ● There was what is called the ‘Petrodollar Islam’. ● There was an opportunity as the US fully backed radical Islamist ideology. By the beginning of the 21st century, more than 30,000 Islamist fighters were roaming around the world and self-radicalised youth from Europe had begun to voluntarily join their ranks. The growth of Salafism and Wahhabism provided the ideological backbone for global Islamism terrorism. Nodal agencies were created to distribute funds to religious missions and cultural centres in almost 60 countries, often promoting a specific interpretation or strain of Saudi-style Islam. Saudi Arabia used media platforms, such as satellite television and online content, to disseminate its religious message and promote the Salafi-Wahhabi teachings. Wahhabism—the conservative branch of Sunni Islam founded by the 18th century puritanical Islamic theologian Muhammad ibn Abd al-Wahhab, has been a subject of significant debate in discussions of global jihad. While it's important to note that Wahhabism is a diverse movement with various interpretations, certain strains of Wahhabi thought have been linked to extremist ideologies and acts of violence. Supported by the U.S., Pakistan, and funded by Saudi Arabia, the Islamist extremists inspired by Wahhabism and its various offshoots would later become the core of various militant Islamist organisations. Here are two key factors that have clearly contributed to the ideological linkages between Wahhabism and global jihadism: Ø Wahhabism emphasizes a strict adherence to what it perceives as the original and purist form of Islam, rejecting many practices and beliefs that have developed over time. This puritanical approach consequently led to a sense of religious superiority and a desire to purify and purge the Islamic world of perceived deviations and interpolations. Ø Saudi Arabia's role in the spread of Islamist movements: The key factors contributing to Saudi Arabia's role include Salafist-tinged Islamic traditions which were massively propagated against the Sufism-tinged local Muslim traditions, at least from the 14th century downwards. Thomas Friedman, famous New York Times Columnist, interviewed Crown Mohammad bin Salman (MBS) in 2017 in which he was reported to have said: “we are restoring Islam and not reinterpreting it. He further said our biggest tool is the Prophetic practices (Sunnah). Clearly it was earlier influenced by the rigid Salafi-Wahhabi interpretations and thus MBS might mean that he is now seeking to purge Saudi Islam of its Wahhabi strain and go back to the pre-Wahhabi era. As a result, in 2018, in a bid to liberalise Islam, the current Saudi ruling dispensation allowed the following reforms in the Saudi social practices: Ø Doing away with gender segregations. Ø Allowing art, cinema and music. Ø Ladies can now drive cars and move without male guardians. Ø Doing away Abya (black cover) is permissible in public places now. The Book Chapters include: Chapter 1 on Wahhabism, as ideological source of Global Jihad, Chapter 2 on Sectarian Fault Lines and the Future of the Middle East. Chapter 3 on Rise of Shia Crescent, Chapter 4, Tale of two Rival States: Iran and Saudi Arabia, and Chapter 5 on the radicalization of Muslim youth in Europe and America. Chapter 6 is titled “Internet of Jihadi Mobilization”, while Chapter 7 discusses the evolution and expansion of Islamic state (IS). In conclusion, Chapter 8 relies on the “Revival of Sufism” which is portrayed as a wide amorphous movement, practiced both in Sunni and Shia traditions. In the concluding part of the book, the author details the various global and local Sufi Orders and their offshoots and branches as inclusive traditions of ‘mystical Islam’, and their role and perspective to restore peace and harmony in the Muslim societies including in India, especially in Kashmir. It highlights how, during the 15th and early part of the 16th centuries, the Bhakti and Sufi saints worked together in India and provided a common platform on which people belonging to various religions, castes, sects and creeds could meet, interact and understand each other. Thus, Sufism played a crucial role in bridging the gap between Hinduism and Islam in India, fostering a shared spiritual space where both traditions could coexist and learn from each other. Indian Sufi mystics and scholars like Dara Shikoh and Malik Muhammad Jaisi took a deep interest in Sanskrit and Hindi literature and explored the Vedantic philosophy. The Bhakti songs of the Vaishnavite saints, written in Hindi, touched the hearts of India Muslim mystics and Sufis more than Persian poetry. The book has also briefly discussed the teachings of prominent Rishi-Sufi saints of Kashmir like Sheikh ul Alam Noor-ud-Din Noorani, also referred as Nund Rishi RA. In Kashmir, the book notes, ‘Aurad-ul-Fatiha’ has been chanted in the mainstream mosques since the 14th century during the time when Central Asian Sufi saint Mir Syed Ali Hamdani landed in the valley as founder and key proponent of Kashmiri Sufism. He introduced an anthology of Quranic verses and prophetic invocations as chanting in the local mosques. They are quite similar to temple chanting. He also introduced ‘Dua-e-Subh’, a silent morning prayer which is similar to certain meditative practices in Buddhism. The valley of Kashmir is often referred to as “Pir Vaer” or “Rishi Vaer,” meaning the Valley of Saints, highlighting the significant role of Sufi saints in shaping Kashmiri culture. The Kashmiri Sufi orders, except for the indigenous Rishi order, have their origins in Iran and Central Asia. The Rishi order is a unique and indigenous Sufi tradition that originated in the early Islamic era of Kashmir. It is deeply rooted in the local culture and has played a significant role in shaping the spiritual and social fabric of the region. Many Sufi practices were drawn from Hinduism keeping the Islamic origin and essence. Unlike other Sufi orders that have their origins in Iran or Central Asia, the Rishi order is native to Kashmir. It integrates elements of local traditions and Hindu mysticism, making it distinctively Kashmiri. The most notable saint of the Rishi order—Sheikh Noor-ud-Din Wali Nund Rishi RA— composed what is called “Qur’an-e-Kashmiri” or “Kalam-e-Shaikhul Alam”. His teachings emphasize simplicity, piety, and service to humanity. He was inspired by Lal Ded also called Lalleshwari (1320-1392), a revered female mystic poet of the Shavite origin, also closely associated with the Rishi-Sufi tradition. The Rishi order in Kashmir thus focuses on asceticism, meditation, and a deep connection with the divine and nature. It promotes values of love, compassion, and communal harmony, transcending religious and social boundaries. The teachings of the Rishi saints have left a lasting impact on Kashmiri culture, influencing local poetry, music, and art. Their emphasis on peace and coexistence continues to resonate in the region. ----- 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/books-documents/fault-lines-faith-apocalyptic-1979-implications-muslim-world/d/135092 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