Khalid Umar, a Pakistan-born Muslim now residing in the UK, hails from the Punjab province of Pakistan. His childhood in the late 1970s was marked by an education that emphasized Islamic supremacy, often depicting Hindus as wicked and eternal adversaries of Islam. However, raised in an open-minded family, he was encouraged to think freely, helping him to develop a worldview free from the prevalent prejudices and hostilities.
Today, Umar is an advocate for human rights and a prominent supporter of Sanatan Dharma. He is active on social media, where he shares his thoughts with his nearly 20,000 followers.
This article is based on his interview on our Dharma Explorers platform. It features his journey from being raised in an intensely anti-Hindu Pakistani society to becoming an advocate for Sanatan Dharma. It also delves into the identity struggles of India’s converted Muslims and the emerging progressive Muslim voices in India. Click here to access the complete video recording of his interview on Dharma Explorers.
Please tell us about your childhood. What was the environment like in your home, in society at large, and in educational institutions?
My childhood was different from what most kids my age experienced. My dad was an engineer who worked for the government, which meant we lived a life influenced by the old British Raj system. This included a more isolated lifestyle, away from the general public, in various districts of Punjab, Pakistan. It was a life close to nature.
One important thing was that my father wasn’t very religious. He prayed twice daily but never forced his beliefs on us, allowing us to think freely. Our home was filled with books, and without many games or friends around and no internet, I spent a lot of time reading. This opened up the world to me from a very young age.
As for society, I didn’t have much interaction with it until high school. What I did notice was growing negativity, with increasing militancy and repression. I remember the political turmoil during my childhood, starting with martial law, followed by the break-up of Pakistan in 1971 when I was 10. After a short period of democracy, there was a long era of dictatorship that lasted 11 years, marked by repression and a closing off of society. This period saw the Islamization of Pakistan, which led to significant changes like the closure of liquor shops and rampant anti-India sentiments.
Until the late ’90s, I witnessed the country’s decline in terms of education, open-mindedness, music, fashion, and more. Society seemed to be moving in a negative direction.
So, there was a focus on religious teaching in society but also a revisionist approach to history in the education system. How was history portrayed during your formative years? Were there any alternative resources on historical subjects available to you?
As the militarization in Pakistan increased, the government justified the deteriorating quality of life by pointing to the ongoing conflict with India, promoting a narrative filled with indoctrination about the nation’s divine creation and the existential threat from India.
Well, after the 1965 war, cultural ties between India and Pakistan, like Bollywood movies in Pakistani cinemas, book exchanges, and other forms of information sharing, all stopped. This was a time before the internet, so the only remaining link with India was through radio, particularly broadcasts from Akashvani (All India Radio broadcast). This situation, combined with growing animosity sown into the minds of the people, led to increased hatred. As the militarization in Pakistan increased, the government justified the deteriorating quality of life by pointing to the ongoing conflict with India, promoting a narrative filled with indoctrination about the nation’s divine creation and the existential threat from India.
This rhetoric intensified after the 1971 war, as people began questioning the portrayal of India as an aggressor, especially given that India did not make territorial claims on Bangladesh after its liberation. The absence of information exchange allowed the Pakistani rulers to control narratives completely, designing textbooks and dominating all forms of media.
Communication was so restricted that people traveled to Kabul, Afghanistan, to watch Indian movies, and Pakistani producers would create copies of popular Indian films based on these viewings. This period of isolation led to a skewed understanding of India, fostered by a government that tightly controlled information and education, creating a very different world from what was actually happening.
Could you share some details of your career path? What motivated you to relocate to the UK?
I moved to England later in life for personal reasons, but a significant factor in my decision was foreseeing the direction my country was headed. After observing for over thirty years, it became clear that the military’s increasing repression and reliance on spreading fear and hatred were tactics used to justify poor economic conditions and the erosion of civil liberties. They argued that without their control, we would be vulnerable to extermination by our enemies.
My understanding deepened through education, exposure to different cultures, and visiting other countries, helping me see the flaws in our societal structure. This realization pushed me to leave in search of a place where freedom of expression was valued. At that time, I was also advocating for those persecuted under Pakistan’s blasphemy laws, which included mostly Muslims from various sects and some Christians, though not many Hindus. This advocacy became a lifelong mission for human rights, which also put me at significant risk.
My move to England, however, was based on professional opportunities rather than seeking asylum from fear of persecution. It was a choice made on professional grounds, allowing me to pursue my career in a more open and safer environment.
My professional path in the UK has been a testament to the value of embracing diversity, seeking understanding, and challenging oneself beyond familiar boundaries. It’s been a journey of growth, not just as a professional but as an individual seeking a broader understanding of the world.
Did the socio-political conditions in Pakistan play a role in your decision?
Certainly, when Benazir Bhutto was assassinated in 2007, I concluded that the hope for positive change was gone. If there was any leader capable of bringing sense and unity to the country or of building the nation positively, it was her. Her assassination marked an immediate and significant setback.
You are a strong advocate of Dharmic traditions, values, and principles. What attracted you to Hindu Dharma?
My search for understanding different beliefs led me to an important realization. Many religions, especially the ones coming from the Abrahamic tradition, often use fear to guide their followers. This fear, especially the fear of what happens after we die, makes people follow certain rules with the promise of heaven if they do good and the threat of hell if they do bad.
I started to wonder if we weren’t afraid of dying, would these religions still have the same power? I thought about this a lot and decided that without the fear of death, the control these religions have wouldn’t be as strong. This is because their main way of teaching right from wrong is based more on fear than on love or kindness.
This questioning led me to look into different religions and philosophies. That’s when I learned about Karma and Reincarnation, ideas that didn’t rely on scaring people about death but instead offered a different view of life and our actions. These concepts made more sense to me and answered many of my questions.
Then, I discovered Hinduism, or Sanatana Dharma, which teaches us about our deep connection with nature…This way of seeing the world changed everything for me
Then, I discovered Hinduism, or Sanatana Dharma, which teaches us about our deep connection with nature. This idea felt right and true. It’s like when I look at a tree and feel grateful because I breathe out carbon dioxide, which is bad for me, but the tree turns it into oxygen, which I need to live. This shows how everything is connected, from the stars in the sky to the grass in my yard.
Understanding this connection filled me with a sense of peace and wonder. It made me see life differently. I realized that we shouldn’t live in fear of dying because life is about experiencing and learning. When one life ends, it’s not just an end but a part of a bigger cycle. We come back, and life goes on.
This way of seeing the world changed everything for me. I didn’t need to worry about heaven or hell or a judgmental God watching every move. Instead, I understood that I was in charge of my life. My actions today decide my happiness or sadness tomorrow. This idea is so powerful and liberating. It’s a big shift from what I used to believe, but it’s one that has brought me a lot of peace and understanding.
A lot of people find their way to spirituality, but you’ve gone beyond just believing—you’re sharing and advocating for it. How did you decide to become a vocal supporter of these spiritual ideas?
In a world where there’s a lot of misunderstanding and misinformation, it’s easy to come across ideas that don’t really make sense. This is especially true when it comes to religious beliefs. For instance, in many teachings, especially those from Abrahamic religions like Islam and Christianity, there’s a common theme that idol worship, or idolatry, is a major sin. This idea is rooted in the story of Abraham, who destroyed idols, and this view has been carried forward into Christianity and Islam, each adding its own interpretation and emphasis to the concept.
However, this viewpoint simplifies and misunderstands other religions, particularly Hinduism. There’s a common misconception among many, especially in Muslim communities, that Hindus merely create statues, label them as gods, and then worship them in the hope of salvation or answers. But when you stop to think about it, it’s hard to believe that the third-largest religion in the world, a religion that is followed by highly educated individuals excelling globally, could be based on something that simplistic.
The issue at the heart of this misunderstanding is the way Abrahamic religions perceive God – as a single, unchanging entity. This rigid view doesn’t allow for the fluid and diverse understanding of divinity found in Hinduism, where the concept of God is much more flexible and can manifest in various forms and aspects.
The issue at the heart of this misunderstanding is the way Abrahamic religions perceive God – as a single, unchanging entity. This rigid view doesn’t allow for the fluid and diverse understanding of divinity found in Hinduism, where the concept of God is much more flexible and can manifest in various forms and aspects.
This isn’t about one religion being right or wrong; it’s about realizing that the foundation of beliefs can vary greatly. Hinduism, for example, doesn’t view its deities in the same way as the God of Islam or the God of Christianity. The misunderstanding arises when people try to interpret Hinduism through the lens of monotheistic beliefs, expecting it to conform to the same definitions and rules.
The challenge is explaining that Hinduism’s polytheistic nature doesn’t fit within the monotheistic framework. It’s not about worshipping multiple gods instead of one; it’s about understanding divinity in a multitude of forms and the interconnectedness of the universe.
This realization highlights a broader issue: when people step away from their faith, especially within the Muslim community, and adopt atheism, they often reject not only their own religious background but also other faiths, like Hinduism, without fully understanding them. They critique or dismiss Hindu practices without recognizing that their perspective is hemmed in by the monotheistic worldview they’re familiar with.
To truly appreciate polytheistic or tribalistic faiths, one must set aside monotheistic preconceptions about divinity and the universe. Only then can the intricate beauty and complexity of these beliefs be fully understood. This is why it’s crucial for people to learn about and understand different religious perspectives beyond their own. It’s not about converting or changing beliefs but about fostering a deeper appreciation and respect for the diverse ways humanity seeks to understand the mysteries of life and the cosmos.
In sharing and advocating for a broader understanding of Hindu dharma, my goal is to bridge gaps in knowledge and promote a world where respect for all beliefs leads to greater harmony and understanding. This journey requires patience, openness, and a willingness to see beyond the surface to the profound wisdom that different traditions offer.
You’ve also been critical of your birth religion. Do you feel your connection to Islamic values is getting weaker with time? How do you manage to keep a balance between the two beliefs?
I believe it’s not really possible to balance these two beliefs. I’ve never been deeply into practicing Islam; my connection was more because of the culture around me. But once I started seeing things from a broader perspective, outside of that cultural bubble, my views changed a lot.
In the last ten or twenty years, I’ve realized that trying to mix polytheism and monotheism doesn’t work. They’re just too different. Some people might say you can be Muslim and also follow Sanatana Dharma, but in my opinion, once you start following Sanatana Dharma, you’re moving away from Islam’s core teachings. Islam, at its core, is quite clear about being different from other religions.
Are you not worried that by admitting your appreciation for Sanatana Dharma and distancing yourself from Islam, you might be inviting trouble for yourself and your family?
It’s really challenging, but there is no way to reconcile the two perspectives. Being a Muslim means saying there is no God but Allah, and Muhammad is His messenger, and he’s the last one. But in Hinduism or any other religion, how can you agree with that? The basic rule of Islam is that it doesn’t really accept other beliefs or gods. This makes it hard to mix Islam with other religions because Islam says its way is the only way.
How do your Muslim friends in the UK or back in Pakistan react to your beliefs?
When I learned more [about Sanatan Dharma] and became aware, it was like turning on a light and watching the darkness disappear.
When I learned more and became aware, it was like turning on a light and watching the darkness disappear. Because of this, I don’t really keep in touch with my homeland anymore, and I haven’t returned. When I do meet people from my past, especially those with Muslim backgrounds, my old friends are somewhat tolerant because of our long history together – we’ve been friends for over 50 years, so they put up with me for a bit. But that’s about it. I don’t really mix with the Muslim community much. That’s the price you pay for your beliefs. It meant that I had to find a new community and new friends where I could belong.
You have written in favor of India as a Hindu Rashtra (nation). Why do you think India should be a Hindu nation?
I believe the reason is quite simple. Hinduism originated in India, and it’s the last surviving ancient religion. Many natural religions that existed before modern religions were wiped out by the spread of Islam and Christianity. India, the birthplace of Hinduism, has been divided, losing parts of its land to Pakistan and Bangladesh.
Historically, the Indian subcontinent stretched to Kabul, but now, significant portions are no longer part of modern-day India. This division has placed Hinduism in a challenging position, surrounded by countries with a history of hostility towards it.
With a significant Muslim population in India, the fear is that the religious and cultural landscape could shift drastically, posing a threat to Hinduism’s survival.
If you look at the spread of Islam, it began in the Arabian Peninsula, but now, a tiny percentage of the global Muslim population lives in Saudi Arabia. In contrast, the Indian subcontinent, which had no Muslim population a thousand years ago, now holds over 50% of the world’s Muslim population when you combine the populations of India, Pakistan, and Bangladesh.
This dramatic change raises concerns about the future of Hinduism and India’s ability to maintain its heritage and beliefs. With a significant Muslim population in India, the fear is that the religious and cultural landscape could shift drastically, posing a threat to Hinduism’s survival.
India stands as the last stronghold of ancient polytheistic traditions, much like a sanctuary for an endangered species. Protecting Hinduism isn’t just about preserving a religion but safeguarding a rich, peaceful, and prosperous ideology that values peace over conflict. This ideology is vital for global harmony and prosperity, making the case for India as a Hindu nation not just important for India but for the preservation of diverse beliefs and practices worldwide.
Many, especially in the Western media, worry that if Hindu Dharma becomes more dominant, it might lead to oppression of the minority groups. Do you think their concern is justified?
How it’s possible to think that a large part of India’s population could be wiped out or persecuted? There is no real evidence to show that minorities are targeted. Islam and Hinduism have very different basic beliefs. Islam talks about expanding territory and converting or subjugating people, while Hinduism focuses on peace and only goes to war as a last resort to protect its values, not for land or wealth but for what’s right.
How could Hinduism, with its emphasis on justice and peace, harm minorities who aren’t really minorities when you think about it? In India, they make up 15% of the population, and if you consider the entire Indian subcontinent, it’s even more. How a religion that values peace and righteousness could be seen as a threat to these groups?
Recently, there have been some strange events in the Islamic world. Firstly, there is a large and impressive Hindu temple being built in Abu Dhabi. Then, in Saudi Arabia, a Hindu woman (Smriti Irani) was given a state tour of Medina. Also, Imam Umer Ahmed Ilyasi participated in the Shri Ram Lalla Pran Pratishtha ceremony in Ayodhya and spoke about India being a country of Sanatana Dharma. What’s going on here? Is there some sort of metamorphism taking place within Islam, or are these just some random events?
For many years, I’ve held the belief that if there’s going to be a significant change in Islam, that change is most likely to originate from India. This isn’t a statement I make lightly, nor is it without reason. India presents a unique environment, distinct from any Islamic country, whether it be Morocco, Egypt, or any other. The essence of this belief is deeply rooted in the interactions between Muslims and Hindus within India, which is unparalleled anywhere else in the world.
In India, Muslims are not just Muslims by faith; they’re part of a larger, vibrant tapestry that includes Hindu culture, traditions, and ways of life. This exposure isn’t superficial. It spans various aspects of life – food, music, festivals, and more. This kind of everyday interaction with Hinduism provides a comparative perspective that is rare. It offers Indian Muslims an opportunity to see, understand, and sometimes integrate aspects of Hindu culture into their lives, something that I found virtually nonexistent during my time in Pakistan.
In Pakistan, particularly in regions like Punjab, which accounts for a significant portion of the country’s population, the interaction with Hinduism is minimal. I spent 45 years there and rarely encountered Hindus or their places of worship. Interaction, if any, is more common in places like Sindh, but it’s not the norm. This lack of exposure starkly contrasts with the Indian scenario, where Hindu-Muslim interactions are a daily occurrence.
Upon converting to Islam, many Indian Muslims find themselves at a cultural crossroads. The transition often means moving away from a rich cultural heritage that includes specific foods, festivals, clothing, and more. This loss of cultural identity is profound…
Moving beyond the subcontinent to the Arab world, there’s a noticeable difference in how religion and culture intersect. Many in the Arab world prioritize their Arab identity over their religious identity. This is something leaders like Mohammed bin Salman (MBS) of Saudi Arabia have openly acknowledged, indicating a clear distinction between cultural and religious identities. These cultural strength and clarity are something Indian Muslims often find themselves searching for.
The challenge for Indian Muslims lies in the formulation of a distinct cultural identity. Islam in other countries, such as Indonesia, Morocco, and even pre-Islamic Iran, incorporates and celebrates local culture and traditions. Iranian society, for example, continues to celebrate Nowruz, an ancient pre-Islamic festival, with pride. This cultural integration provides these versions of Islam with a richness and depth that Indian Islam struggles to match.
Upon converting to Islam, many Indian Muslims find themselves at a cultural crossroads. The transition often means moving away from a rich cultural heritage that includes specific foods, festivals, clothing, and more. This loss of cultural identity is profound because, in India, these aspects are not just add-ons to one’s lifestyle; they are deeply embedded in the fabric of daily life. Hindu culture, with its myriad festivals, traditions, and practices, permeates every aspect of existence. It’s not something one can easily compartmentalize or separate from other aspects of life, as might be the case in more strictly monotheistic practices.
This brings us to the potential for change within Indian Islam. The internet and India’s burgeoning economy are playing crucial roles in this transformation. The flow of information and the visible success of Hindus in various fields are prompting Indian Muslims to question and rethink certain aspects of their faith. Questions arise, such as why, according to their understanding, idol worshipers seem to be prospering. These questions are a gateway to broader thinking and potentially a reevaluation of long-held beliefs.
In conclusion, the future of Islam in India is poised for change, influenced by a unique blend of cultural interactions, economic developments, and the global exchange of ideas. This change, if it comes, will be deeply rooted in the Indian experience, reflecting a journey that is as much about finding a place within a diverse cultural landscape as it is about religious faith.
The contrast between India and Pakistan, especially regarding economic progress and investments, is stark. For instance, the Indian government’s significant investment in Kashmir contrasts sharply with Pakistan’s financial struggles. This economic disparity, coupled with the cultural and religious reflections within the Indian Muslim community, sets the stage for profound introspection and potentially transformative change.
Indian Muslims are at a crossroads, culturally and religiously. The interaction with Hinduism, the challenges of maintaining a distinct Islamic identity in a predominantly Hindu culture, and the influences of global connectivity and economic shifts are all factors contributing to a dynamic period of reflection and potential change. The question of identity, the preservation of cultural traditions, and the interpretations of religious teachings are all being reexamined in the light of new realities.
In conclusion, the future of Islam in India is poised for change, influenced by a unique blend of cultural interactions, economic developments, and the global exchange of ideas. This change, if it comes, will be deeply rooted in the Indian experience, reflecting a journey that is as much about finding a place within a diverse cultural landscape as it is about religious faith. It’s a journey that underscores the complexity of identity in a rapidly changing world, highlighting the possibilities for transformation and growth within the Indian Muslim community and beyond.
You recently wrote that “there is an anti-India force inside India itself; they wish for India’s failure in every way, similar to fools who saw off the branch they’re sitting on.” What advice would you give to such “fools?”
Firstly, the madrassa system needs to be completely stopped. If you eliminate these religious schools, you could transform the country in just 10 to 12 years.
I believe it’s tough to change the mindset of the older generation. They might be set in their ways or too stubborn to see things differently. However, there’s a lot of hope for the younger generation. Firstly, the madrassa system needs to be completely stopped. If you eliminate these religious schools, you could transform the country in just 10 to 12 years. It’s also crucial to monitor what imams preach and to cut off any funding that supports harmful teachings. We’ve already seen steps like reducing subsidies for religious pilgrimages. Education should be equal for everyone, without any separate religious schooling. If we manage religious education the way we restrict smoking and drinking for underage youth, society could see a significant change in a few years.
Secondly, with better job opportunities, more education, and increased interaction with different cultures, they’re more likely to start questioning things. In many ways, I think the internet could be what changes everything. It’s a tool that brings in so much information that’s hard to control, which is why you see the military in Pakistan, for example, being wary of it. They even have generals openly wishing they could shut it down because they can’t control the flow of information. They advise the younger generation to avoid it, but I don’t think that’s going to work. I’m quite optimistic that better times are ahead because of this.
The Islamic conquest of India is one of the bloodiest chapters in human history. There are estimates that 80-100 million Hindus were murdered during the first 500 years of Islamic rule, and over 40,000 temples were destroyed. Recently, after a 500-year struggle, the Hindus managed to reclaim one significant site, the Shri Ram Janmabhoomi. But the Western media portrayed it as if it were the end of the world. Given that kind of history, is there any hope for Hindus to reclaim more of their sacred sites and restore their civilizational pride?
India should consider a truth and reconciliation commission akin to post-apartheid South Africa, fostering understanding, acknowledgment of historical wrongs, and the shared DNA connection.
As you know, the battle for Shri Ram Mandir was primarily rooted in a property dispute, specifically a land dispute. Though it took a long time to resolve, the established precedent suggests that the legal system will now proceed with greater speed.
In the context of civilizational recovery, timelines stretch far beyond individual lifetimes. The recovery of these demolished civilizational icons is primarily of symbolic, emotional, and spiritual significance. India should consider a truth and reconciliation commission akin to post-apartheid South Africa, fostering understanding, acknowledgment of historical wrongs, and the shared DNA connection. This approach aligns with the ethos of Sanatana Dharma, emphasizing shared connections with all life forms. Such initiatives could usher in an era of hope, love, and economic prosperity, addressing conflicts and fostering a harmonious coexistence. Over time, as more individuals adopt such perspectives, a collective shift may emerge towards a future marked by empathy and unity. As the famous words of John Lennon suggest, “Imagine” a world where shared values and understanding prevail.
We’ve covered a lot of territory today, and we appreciate how open and honest you’ve been in discussing things that many people avoid. Is there any parting message or thought you would like to share with our readers?
I believe that with more empathy, education, open-mindedness, and adherence to laws and Hindu principles, things will change. When Indian Muslims observe changes in Saudi Arabia and the broader Arab world, when they notice how Indonesia and Malaysia approach Islam, they will be inspired to embrace change themselves. The last strongholds of outdated views might be Pakistan and Bangladesh, but I have immense faith in Indian Muslims. Being close to Hindu Dharma and Hindus, if they can’t learn from this proximity, then there’s little hope elsewhere. However, I am optimistic and believe in the practicality of this process. Change is possible, and I trust that it will happen.
Khalid ji, thank you very much for your time and thoughts.
Thank you.