Shahid Sayeed
Whenever the Indian democratic framework discusses a class, community, or group, two primary aspects usually emerge — one, the rights of that community; and two, its political participation. However, when it comes to the Muslim community, the discourse doesn’t remain confined to rights and representation alone — it gets entangled in the politics of fear, suspicion, and vote-bank polarization. Over the past few decades, the Muslim community has been handed hollow promises, catchy slogans, and empty election speeches in the name of political inclusion. Even today, a large segment of the Muslim electorate is mobilized in the name of secularism, yet when the time comes for actual power-sharing, the same community is sidelined — left anonymous, helpless, and politically powerless.
The crossroads at which Muslim politics stands today is not an ordinary one — it is historic. This is neither a sudden outburst nor an entirely new experiment. Rather, it is the consequence of long-standing political neglect and accumulated social dissatisfaction. Today, the Muslim community is in search of real leadership — but what is emerging appears confused, fragmented, and agenda-driven. Will this leadership truly take the community forward, or will it merely auction itself in political deals? This question is not only essential, but deeply unsettling.
Post-independence, the Muslim community invested its trust in “secular politics,” which used them politically but did not empower them. Whether it was the Congress, socialist fronts, leftist alliances, or regional forces — all of them treated Muslims merely as a “vote bank.” During elections, slogans like “your safety,” “your identity,” and “your religious freedom” were used to garner Muslim votes. But when it came time to distribute power, Muslims were always left at the back of the line. The number of Muslims in high-ranking positions kept dwindling, the community was pushed to the margins of policymaking, and the media steadily associated their image with extremism and backwardness.
Today, a large segment of the Muslim community stands leaderless. Religious leadership is caught in outdated traditions, while political leadership is busy making opportunistic deals. While the rise of some so-called Muslim-oriented parties may appear to some as a sign of renewed self-respect, even that leadership is limited to narrow geography and select classes. On the other hand, many self-proclaimed Muslim leaders who are active on TV panels and social media seem less interested in awakening the community and more focused on carving space for themselves and bargaining with power centers.
The emerging perception within the Muslim community is that leadership is no longer about “service” — it has become a “transaction.” Some seek tickets from political parties in the name of Muslims, others negotiate for ministries, board memberships, and commissions. In return, they become little more than “vote-bank managers” of districts or localities. This model of politics doesn’t lead the Muslim community toward self-reliance; instead, it deepens dependency and confusion. This is not a “wave of empowerment,” but a “crowd of political brokers,” who change faces every five years, but never their motives.
If the Muslim community truly wishes to empower itself, it must first abandon the belief that “someone else will save us.” Muslim leadership must shift from “movements against neglect” to “movements of constructive development.” It must rise above religious identity and enter the realm of political citizenship. Leadership must move from mosques, madrassas, and pulpits to universities, startups, healthcare systems, and policymaking platforms. Muslims need to be politically engaged not only on emotional grounds, but intellectually — so that leadership not only appears visible, but becomes impactful.
It is also imperative that Muslim politics now engage in self-reflection. It must acknowledge that playing the “politics of fear” repeatedly is no longer effective. The tired narrative of “if X party comes to power, Muslims are in danger” has lost its influence. The leadership of this new era must instead ask: Are our daughters able to reach college? Are our youth progressing in self-employment? Are our Waqf properties being utilized for public benefit? Are our mosques and madrassas becoming centers of social development or remaining limited to religious sermons? If these questions are not central to Muslim politics, then all other noise is just that — noise.
Waqf, Hajj, madrassas, Urdu, minority universities — if these are truly connected to Muslim rights, then transparency and accountability in their functioning are the responsibility of Muslim leadership itself. There is a need today for an alternative model — one where Muslim leadership stands firm on secular values, while maintaining a clear vision of self-respect, self-reliance, and modernity within the community.
If Muslim politics continues to revolve around brokerage and backroom deals, it will soon become irrelevant. Today’s youth are no longer drawn to religious sloganeering — they are focused on policies and results. They want employment, education — not merely identity, but equality. They want to live as proud citizens of India, not as “minorities.” Only the leadership that understands this change will endure. The rest will become mere case studies of failed political experiments.
In conclusion, we must accept that the journey of Muslim empowerment is not just “for themselves,” but “for India.” A conscious, educated, and economically strong Muslim community will be a strength to the nation — and this transformation will not come from the benevolence of governments or the guarantees of any organization. It will emerge from clear direction, honest leadership, and awakened public consciousness. The time has come for Muslim politics to remove its masks and reveal its true face — the face of thought, development, and trust.
Author: Shahid Sayeed, Senior Journalist, Social Activist & Author
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