The Intersection of Islam and Sanatana Dharma: My Thoughts as a Sanatani Muslim

• I share my upbringing in Meerut, shaped by my family’s values of service and integrity, my spiritual transformation after meeting my mentor, and how embracing Sanatana Dharma has influenced my life.
• I explain my critical stance on fundamental Islam, focusing on the misuse of religion for manipulation and control, and advocate for revisiting Islamic theology to address and correct past wrongdoings.
• I highlight the universality and inclusivity of Sanatana Dharma, emphasizing its principles of duty, righteousness, and the interconnectedness of life, which resonate with me more than traditional interpretations of Islam.
• I observe the emergence of rational voices within the Muslim community, especially among the youth, who are beginning to challenge outdated practices and embrace more progressive values.
• I advocate for a broader understanding of Dharma, religion, and culture, promoting the idea of a Hindu-Muslim cultural renaissance and national unity, free from divisive politics and rooted in shared values and respect for all religions.

Recently, I had the pleasure of speaking on the Dharma Explorers platform hosted by Dr. Jai Bansal, VP of Education, with the Vishwa Hindu Parishad of America. During our hour-long conversation, we discussed various socio-political topics related to India’s civilizational history and the role of Muslim society within Indian society. This conversation forms the basis of this article. A complete recording of the talk can be accessed here.

Subuhi Khan Interview

Family background and Transformative Influences

I was born and raised in Meerut City, Uttar Pradesh. My mother is a lawyer and a social activist. My maternal grandfather was also a lawyer, which makes me a third-generation lawyer. My father was in the CDA army. I completed my early education in Meerut and moved to Delhi in 2005 for corporate jobs, finishing my law degree in 2010 and starting my law practice in Delhi.

My family upbringing was rooted in social service. My mother, a social worker, and my paternal grandfather, a dedicated police officer in Meerut known for combating illegal activities, instilled in me the values of loyalty, truth, and service. My grandfather’s dedication to duty taught me resilience, courage, and integrity, even at the cost of his life. My father influenced me with his philosophy of karma, always helping others with a smile and without expecting anything in return.

Traveling across India, I met many spiritual people and had many spiritual experiences that profoundly changed my life perspective. In 2012, I visited Swami Sivananda Ashram in Kerela and did a residential yoga course there. I became a vegetarian and started reading Vedanta and Bhagavata Geeta in 2012, which deepened my spiritual journey. In 2016, I married Shri Neel Ratan Jha, a Brahmin who has been an intellectual influence in my life.

Everything in my life seems to happen naturally, with the right people coming into my life at the right time, guided by nature. My scattered energy was given a direction by my Guru, Honorable Shri K.N. Govindacharya Ji, giving me a broader perspective and an aerial view to understand life. Without his guidance, I might have been entangled in minor matters and unable to utilize my energy effectively.

Position on Islamic Fundamentalism and Embracing Sanatan Dharma

I am not against Islam or any religion, for that matter. My issue lies with how religions are used to manipulate, brainwash, and control people. I have been vocal and critical about the wrong practices and crimes committed in the name of Islam. I feel it is my responsibility to speak out against the ills in my own society. Through this article, I want to highlight how much damage my society has done to Islamic theology.

For instance, it’s important to remind ourselves that our Prophet Muhammad (peace be upon him) was not educated; he did not write any book whatsoever. None of his sons survived; they died young. After his death, there was a huge struggle for power among his followers, leading to internal conflicts. As late, Mr. Tarek Fatah ji had pointed out many times that our Prophet’s body was left out in the sun for 18 hours due to this leadership dispute – by none other than us Muslims.

During the Prophet’s lifetime, his messages were memorized or written on various materials and spread by word of mouth. The Quran, which we now consider perfect and complete, was compiled from disparate sources during times of conflict that followed his death. The third Caliph, Uthman, burned 500 copies of the Quran compiled by previous Caliphs and declared his own version as valid. The version compiled by the Prophet’s son-in-law, Hazrat Ali – who was considered the Prophet’s rightful successor, was outright rejected by the Caliph. The point here is that the compilation of the Book we today consider ‘perfect’ has been contested from the very beginning.

We need to revisit Islamic theology and reflect on where it went astray, especially after the Prophet’s death when his followers went about establishing Islamic states. Sadly, they created arbitrary Sharia laws to suit their needs. For example, when they conquered countries like Egypt, Syria, Iraq, and Iran, they decided that simply uttering “talaq” three times was sufficient to end a marriage. This allowed them to divorce their current wives and marry the beautiful women in the newly conquered lands.

I believe that we can only uncover a genuine spiritual path by acknowledging and correcting the mistakes and wrongdoings we have committed in the name of religion. This is the only way to achieve a sincere and meaningful spiritual journey.

I am often asked why I am so attracted to Sanatan Dharma. For me, it is far more than a religion; it is a way of life that embodies spirituality and humanity. I have always been drawn to its simplicity and vastness, which can embrace all religions and ideas. Sanatan Dharma is universal, meant for the entire world, speaking about universal knowledge and the law of nature.

As Muslims, we are taught that life is short—from the ‘aazan’ at birth to the ‘namaz’ at death—and that Allah loves us seventy times more than our parents. As a curious child, I often wondered: if Allah loves us so much, why would He punish us eternally for mistakes made in such a short life? How can the most Beneficent and the most Merciful be so cruel as to condemn us to be fried like fritters in hot oil for eternity? Why wouldn’t He give us a chance to correct our errors? Wondering this, I found my answer in Sanatan Dharma, which teaches about reincarnation. It says we are reborn repeatedly until we completely clear our karma and correct our mistakes. This made sense to me because, logically, a merciful God would give us many chances to improve.

To those who think I am against Islam, I invite you to come and talk to me. You will see that I am not against any religion, but I am against the wrong things done in the name of religion. I have opposed separatism, extremism, and terrorism from a very young age. I will continue questioning and challenging these issues because they come from deep within me, and I cannot suppress my inner voice.

Reception in Muslim Society

We have often heard that new ideas go through stages: ignored, ridiculed, opposed, and finally accepted. I believe I am at the third stage. Initially, people thought I was talking nonsense and laughed at me; after that, they opposed me.

Recently, a Muslim cleric called me a ‘zinakar’ on national TV because I married under the Special Marriage Act instead of the traditional ‘niqah’. In their eyes, a zinakar is someone who is having an illegal sexual relationship. In their eyes, the Special Marriage Act, a legislation passed by the parliament of India, has no legal sanctity, and only ‘niqah’ as per Sharia law is a legal marriage. We must abandon this extreme idea that religion supersedes the law of the land. In India, the Special Marriage Act allows people from different religions to marry without converting their religion. Despite this, the cleric publicly labeled me a zinakar on national TV, a crime punishable by death in Islam. This had unleashed all the radicals, and I received multiple death and rape threats after that.

This is the price I paid for my choices in life and for standing up for the truth, but as I said, any change or reform goes through three stages: being ignored, being opposed, and finally, acceptance. Fortunately, I feel I have entered the third stage, where Muslim children, youth, and women have begun to see the logic in my arguments.

About four years ago, I participated in a debate on a national news channel called ‘Aaj Tak’ with Rohit Sardana as the anchor. Sadly, he is no longer with us. During that debate on fatwas, I highlighted that people often assume those who issue fatwas are illiterate and ignorant, but that’s not true. They are deliberate and calculated and know precisely what they are doing. Muslim children are mind-controlled by this fatwa brigade from a very young age and dictated about what is right and what is wrong, with a long list of halal and haram. Over time, these children look to clerics for every decision, which destroys their ability to think and make decisions independently. This is a strategy to create mental slaves. For example, Muslim children are not allowed to dance or sing, and Muslim girls cannot let their hair open, wear nail polish, or appear in front of unrelated men. These restrictive rules are made to mentally control Muslim kids. When I spoke about these issues on national TV, I received many messages from Muslim youth. They all want to dance, sing, and live freely. When I started presenting these issues logically, Muslim youth and women began understanding and agreeing with me. They started questioning why they must face this in the 21st century. For example, now Muslim women have begun to question polygamy. Now they are asking that it may have been justified in ancient times due to the need to protect widows during war, but why should it be happening today?

Let me give you another example: as per the so-called Sharia law, the age of marriage is considered to be the age of puberty. Nowadays, due to climatic change, hormonal imbalances in girls as young as 12 can reach puberty. Does that mean these girls are ready for marriage?

You might have heard of Asaduddin Owaisi, a Member of Parliament in our country who is famous for doing divisive politics in the name of Islam. He once said, ‘Inshallah, one day a Muslim girl will become the Prime Minister of India.” However, right under Owaisi’s nose, in his parliamentary constituency, 80-year-old sheiks from Arab countries come and buy and sexually exploit Muslim girl children as young as 12 years old. This practice is justified in the name of ‘Misyar’ nikah or traveler’s marriage, meaning that if a Muslim man is traveling, he can temporarily marry a girl for the duration of his journey for sexual relations. Once the journey ends, the marriage is dissolved without accountability, responsibility, maintenance, or commitment. It is like child trafficking for sexual purposes in the name of Sharia Law, and the so-called custodians of Muslims are mum on this issue.

I want to bring another example here. As per Sharia Law, Mother is not the natural guardian of her own child. As a lawyer, I came across many cases where, after the husband’s death, the minor child was snatched from the mother by the in-laws, quoting Sharia law. How can we let this happen in a democratic country in the 21st century?

The good news is that Muslim children, youth, and women are beginning to understand these issues, and thanks to social media, many young girls are coming out and speaking up. Many rational and fearless Muslim voices are now challenging the fear instilled by clerics. Many panelists, including Muslim women, speak out on public platforms and national news channels in India. Seeing them, a Muslim girl sitting in a burqa in her home might think, “If she can speak up, why can’t I?” This motivation is raising awareness in the Muslim community. I believe we will soon see significant change on a large scale.

Rashtra Jagran Abhiyan

I am the founder of a nationalist movement called Rashtra Jagran Abhiyan, an awakening movement where individuals and organizations collaborate to address national interest issues. Additionally, I founded the Kabeer Foundation. Under Rashtra Jagran Abhiyan, we have a mission to re-establish an eco-centric and spiritually oriented Bharat. It is a clarion call to the nation to return to our Vedantic value system. We are determined to protect nature, especially Cows, Ganga (rivers), Villages, Agriculture, and the Himalayas, and we aim to have an eco-centric development model instead of human-centric destruction that we are doing in the name of development. We believe national unity and cultural renaissance can thrive if nature is our guiding force. Rashtra Jagran Abhiyan is a powerful movement that aims to raise awareness about the pressing climate crisis, the urgent need to protect wildlife, the crucial importance of prohibiting animal slaughter, the vital role of preserving forests and the Himalayas, and a strong commitment to fight against water pollution and crisis. We are determined to protect our land and agriculture. We strive for an eco-centric development to preserve our cultural heritage and ensure a sustainable future. Our focus revolves around the profound teachings of Vedanta philosophy, which delves deep into ascending from Prakriti (Physical nature) to Purusha (Consciousness), a journey towards discovering the true self and attaining inner peace.

As part of my spiritual journey, I have come to appreciate the Sanatan concept of ‘Dharma,’ a concept unique to Indian vocabulary; no other language has an equivalent word to ‘Dharma.’ It means duty, righteousness, and doing what is right. Indian scriptures like the Bhagavad Gita, Ramayana, Mahabharata, Upanishads, and Vedas do not prescribe specific methods of worship or particular gods to worship. Instead, they teach righteousness, the laws of nature, and the science of the body. They guide you in practicing Hatha Yoga, understanding how your organs function, and keeping your mind, soul, and body aligned. Sanatan Dharma teaches you to make the best use of this body and life.

This understanding led me to see that ‘Dharma’ and religion are two different things. Through the Rashtra Jagran Abhiyan, we educate young people in colleges and universities across India about the definitions of Dharma, Religion, and Culture. We explain that these are three distinct concepts; problems arise when they are interchanged.

Sanatani Muslim

I describe myself as Subuhi Khan, an Indian Sanatani Muslim. It conveys the message that my Dharma is Sanatan, which inspires me to stand for truth and righteousness, and my religion is Islam, which I was born into, and I respect the traditions of my ancestors who chose to worship Allah through organized practices. I am an Indian, and I embrace Hindu culture.

My Guru explains the concept of culture very simply so that even a 10-year-old can understand that language, clothing, food, architecture, medicine, and prayer are a few basic elements of a culture. Therefore, as an Indian Muslim, my language, clothing, food, architecture, medicine, and prayer should align with the ethos of Indian society. Therefore, it is my right and privilege to visit Indian temples, participate in pooja and aarti, attend Satsang, read Indian scriptures, use Indian medicines, and respect Indian traditions and culture. This is not rocket science. Hinduism is a national and cultural identity, and I am Hindu because I was born in Hindustan.

Historically, the seeds of division in India were sown by the British and the Muslim League, especially with the Sharia Application Act of 1937, which created separate laws for Indian Muslims. Before that, Indian Muslims lived in harmony with Indian culture and Indian laws. During my travels in India, I met many Sanatani Muslims who were devoted to Indian traditions. Many Muslim women wore bindi and sindoor and followed Indian customs.

Being a Sanatani Muslim simply means standing for what is right, following the law of nature, respecting and following Islam as a religion, and being connected and rooted in Indian culture. If we understand the definitions and differences between Dharma, religion, and culture, we will recognize and revive the history of Sanatani Muslims. I haven’t invented a new lifestyle; I’ve just given it a name. Prominent figures like Rahim, Ras Khan, Dara Shikoh, Kabeer, etc., were deeply rooted in Indian culture and true Sanatanis while born into the Muslim faith.

We need to re-establish this understanding and remove the seeds of division sown for political reasons. That is my mission.

Muslims’ Minority Status and Treatment in India Muslims are no longer a minority in India. During the 1947 partition, their population decreased due to trans-migration, so they were given minority status. However, today, there is no justification for that label. Out of a population of 1.4 billion, more than 200 million are Muslims. Despite this, many Muslims continue to use the term, and several political parties still refer to them as such. Political parties should acknowledge that Muslims are no longer a minority. The actual minorities are Buddhists, Parsis, Sikhs, Jains, Christians, and others who are much fewer and need the protection meant for minorities. Muslims no longer need this status.

I strongly oppose being labeled a minority. I feel offended when someone calls me that. I refuse to play the victim in my own country. Firstly, Muslims are not a minority in India. Secondly, when asked if being a minority means facing discrimination, I find the question laughable. For example, during the debates about the Ram Temple, I saw a Maulana in Ayodhya protesting near the Ram Lalla complex, shouting and using harsh language, opposing the construction of the Ram Mandir. Yet, he safely and respectfully returned to Delhi. This shows the tolerance in India, where one can protest against a Hindu temple and still be not just safe but respected.

Another example is worth mentioning here. Near Ram Lalla Mandir is the shrine of Nuh-al-Salam, where both Muslim and Hindu devotees offer prayers. Hindus have never disturbed this shrine despite waiting 500 years for the Ram Temple. This rationality and respect for other people’s faith are inherent in Hindus.

India has no history of minority oppression. For instance, Jews have faced persecution worldwide, but not in India. Even when they established their own country, they acknowledged this fact in their first Parliament speech that India never persecuted them, and they were the most safe here.

Muslims must realize that they are safest in India, even more so than in Islamic countries. Here, they receive more facilities, security, and respect. Despite not being a minority, Muslims receive many subsidies and benefits in India. Our Constitution has many articles, policies, and protections that solely benefit Muslims.

I urge educated and sensible Muslim scholars to open their eyes and start speaking up. Our Hindu brothers are beginning to feel hurt. They see that while you receive all the benefits, you fail to raise your voice when something wrong happens in the name of Islam.

Recently, in Rajasthan, two extremist Muslims brutally killed a Hindu man, and the entire world saw the graphic video. Hindus wonder why you don’t protest in large numbers against such acts. While Muslims are always ready to chant, “The only punishment for blasphemy is beheading,” they are not so willing to protest against those who kill in the Prophet’s name.

There are terrorist organizations like Jaesh-E-Muhammad operating in the name of our beloved Prophet. Why don’t we protest against such organizations? Our silence can only signify our complicity.

In India, no community has been wronged just because they are a minority, and it will not happen in the future either. India’s essence is not about persecuting anyone. If a few fringe elements act against Muslims, thousands of Hindus stand up and say, “This is wrong.” India is a country where we are entirely safe, and our national ethos has never been about persecuting or troubling anyone.

The emergence of Progressive Muslim Voices in India

I believe we are in an era of significant transformation in society at large. My generation may be disoriented, but young children are not. Talk to a four- or five-year-old, and they will cry if a tree is cut down, saying they want to save the world, conserve water, and discuss climate change and animal rights.

We are seeing a transformation in the Muslim community as well. The Muslim children who were silent until now have started to speak up. The voice of reason is gradually emerging. People who speak the truth and stand for justice come from all languages, castes, regions, communities, and countries.

This is the time of Yug-Parivartan. Noble souls are coming into this world. We live in a time of churning, where right and wrong are debated. You might see some noise, dust, and chaos, but the future I envision is beautiful, where the Satva, the righteousness, will emerge as the winner. The future is beautiful, eco- and nature-centric, and people will rise above language, caste, region, and community to make decisions based on right and wrong. This is what I foresee.

On the Rise of Hindu Civilizational Consciousness

At times, people ask me, being a Muslim, how do you feel about Hindu Rashtra? Don’t you feel threatened? I don’t see this as a threat at all; in fact, I celebrate it. This fight isn’t about any religion but values essential for India and the world. It’s a fight to save humanity. The true Hindu-Muslim cultural renaissance will happen when Hindus are seen not just as followers of a religion but as adherents to a way of life that does no harm to others.

Muslims need not fear the Hindu cultural revival; it is necessary for the world. The awakening of Hindus is beneficial because they were indifferent for too long. They didn’t react when their gods were insulted on national TV or when their temples were demolished or defiled. With this cultural revival, Hindus are finally paying attention and standing up for their beliefs. This positive change was needed.

In a Muslim household, even if there’s no food, they will ensure the Quran is present. How many Hindu families ensure our children read the Bhagavad Gita from a young age? The Bhagavad Gita teaches valuable life skills, gratitude, teamwork, courage, detachment, and spirituality. It is not just a religious book but a book of life. I always urge that Bhagwat Gita be taught to every Indian, irrespective of their religion.

Those who argue against the revival of Hindu culture either don’t understand what Hinduism truly is or are influenced by political leaders. I celebrate this revival because I have found answers to many of my questions in Indian culture and Sanatan Dharma. I want to share my knowledge and experiences with children through books and other means so they, too, can find answers to their questions.

Some Muslim extremists call me a traitor, accuse me of abandoning Islam, or label me a ‘munafiq’ because I wear a tilak or marry a Hindu. Conversely, some radical people within Hindus accuse me of trying to protect Islam and question why I don’t leave Islam and become a Hindu if I love Indian culture so much. It’s high time that we understood the meaning of Dharma, Religion (Panth), and Sanskriti (culture). My Dharma is Sanatana, My religion is Islam, and my Sanskriti (culture) is Hindu. I don’t have to leave Islam to be a Sanatani Hindu. I explain to both sides that my struggle is not about religion but about ideology. Through my Guru, I have found a vision that has answered all my life questions and given me purpose and passion. This is what I am fighting for, and it doesn’t matter what Hindus or Muslims think of me. This fight is for the truth, regardless of people’s beliefs, opinions, or judgments.

One day, I asked my Guru, Govind Ji, “You say Hinduism is not a religion but a commonwealth of all modes of worship. From Kashmir to Kanyakumari, we have thousands of gods and goddesses. A few more gods won’t make any difference. But how would you explain to a 10-year-old what it means to be a Hindu?” This question encapsulates the essence of my journey and the struggle to define a vision that transcends mere religious labels.

He said, “Hindu means the collective memory of the country. It includes five central beliefs:

• Unwavering faith in all methods of worship, believing that every way leads to the same supreme being.
• The same consciousness permeates all animate and inanimate matter. (Lord Krishna explained this thousands of years ago in the Bhagavad Gita, saying He exists in all things, from the smallest particles to the vast mountains. This holistic approach includes respect for all life forms, not just humans.)
• Valuing women highly in society due to their nurturing qualities and capability of motherhood.
• Recognize that humans are not conquerors of nature but a part of it, which is why we talk about preserving and enhancing nature.
• Believing that life’s purpose is more than just eating, drinking, and dying, there’s a higher goal, a spiritual journey from birth to death. Believing that we came to this world empty-handed and will go back like that only; life’s purpose is not materialistic but achieving a higher goal.”

Anyone who believes in these five principles is a Hindu. It has nothing to do with specific worship practices or deities. You are free to choose your personal God. Here, God can be imagined in any shape or form – or even formless and worshiped in different ways or even seen as a part of nature.

These five principles offer solutions to all the world’s problems. Today, we face issues like global warming, water and food shortages, climatic crises, and Psychological problems are rampant, with many people suffering from mental disorders or personality disorders. There is so much violence and hatred. There are wars, diseases, and dark energies taking over the world. We talk about “Vasudhaiva Kutumbakam,” meaning the world is one family. The pharmaceutical and medical mafia creates medicines to treat diseases, but we are advocating for saving humans by promoting holistic health and spiritual well-being. If the entire world understands and embraces the value mentioned above system of Hindu society, we can solve all these problems, and the world will become a better place.

This fight is not just for the sake of fighting but for conveying these timeless values that can solve modern problems. I see my contribution as a small part of a grand effort where everyone plays their part. Our collective efforts will bring about a great victory, benefiting all of humanity.

Stance on India as Hindu Rashtra

I fully support declaring India a Hindu Rashtra. However, before doing so, we must define what it means to be a Hindu. It should be explained in our country’s Constitution. We need to properly define and clearly distinguish between Dharma, Panth (religion), and Sanskriti (culture) in the Constitution of India. Only then can we confidently and accurately discuss the concept of a Hindu nation. India is a secular country, and proper definitions are essential to avoid confusion and conflict.

I believe that by declaring India a Hindu nation and embracing the Hindu value system, we can eventually guide the world. This would solve many problems by connecting us to spirituality, high-quality values, and nature. That will truly make us a Vishva Guru.

My vision of a Hindu nation is one where I, as a Sanatani Muslim—born into a Muslim family but living according to Indian culture and values—can thrive. This vision includes dedication to protecting revered elements like Cow, Ganga, Villages, Agriculture, and the Himalayas.

I aim to create a path for Muslim children to live harmoniously in a Hindu nation, embracing Indian culture. This can be achieved through books, literature, videos, graphics, and other educational materials, teaching future generations how to live as integrated members of a Hindu nation.

The Ex-Muslim Phenomenon

The ex-Muslim segment is gradually increasing in number in India and worldwide. Recently, I held a meeting for the Muslim community under the banner of the Rashtra Jagran Abhiyan. There were three types of Muslims present in the meeting: Sanatani Muslims like me, who wear tilak, visit temples, and worship Lord Krishna and other deities of Bharat; then there were Muslims who have beards, wear caps, and look traditional Muslim but want to do something for the country; and amongst the participants, there were also ex-Muslims who hate Islam and speak against it.

The most beautiful part about that meeting was that without offending anyone, we discussed all subjects with an open mind, following a principle of Vedanta called ‘Sakshi Bhav’ of being a witness. A beautiful aspect of our culture is the belief that every soul is free and that we are not here to control anyone’s beliefs.

Everyone’s experiences and circumstances are different. My parents allowed me to question and explore, giving me the freedom to live a Sanatani life. However, another Muslim child might not have had the same open-minded environment. Therefore, an ex-Muslim’s perspective might differ from mine due to their unique experiences and upbringing. I don’t believe the term “ex-Muslim” is appropriate because a person’s identity should not be defined by what they were in the past. Their identity should be about who they are right now. I have met many people who identify as ex-Muslims but are still in the process of renouncement. They haven’t found answers to their questions and are stuck in the mindset of being against Islam. My message to ex-Muslims is that instead of focusing all their energy on hating Islam, they should seek answers in Sanatan Dharma. Otherwise, they will remain disoriented and confused, potentially getting attracted to extremist ideologies.

Our goal should be to increase the number of truly awakened souls worldwide, regardless of their religion. Whether they stay in Islam or leave it is their personal decision. My primary calling is to help people awaken their consciousness and move from confusion to clarity, from darkness to light. We need genuine, enlightened souls, not confused ones.