Muhammad Arif Al Khabir has become one of Bangladesh’s most controversial Islamist activists. He does not lead a major political party and has never gained influence through an election. Instead, he became known through rallies, street protests, speeches, press conferences, and social media campaigns.
He is the convener of Insaf Kayemkari Chhatra-Sramik-Janata, which roughly means “Students, Workers and the People for Establishing Justice.” Al Khabir presents himself as a defender of Islam, Bangladesh’s sovereignty, and the country’s religious and cultural identity. However, many of his activities have raised serious concerns among Indigenous peoples, Hindus, other religious minorities, civil society groups, and human rights advocates.
Who Is Muhammad Arif Al Khabir?
Very little verified information about Al Khabir’s personal life, education, or early career is publicly available. Unlike well-known politicians, he did not rise through parliament, government service, or a large political party. He gained attention mainly through religious activism and public demonstrations.
By 2024, Al Khabir was publicly active as the leader of Insaf Kayemkari Chhatra-Sramik-Janata. His organization brought together religious messages, nationalism, opposition to foreign influence, and campaigns connected to education, Indigenous identity, and minority religious practices.
The September 2024 Durga Puja Controversy
In September 2024, before Durga Puja, Al Khabir’s organization released a 16-point proposal that caused strong debate across Bangladesh. The group demanded that Durga Puja should not be described as a “universal” festival. It also opposed religious celebrations inside educational institutions and questioned the use of public money to support Puja celebrations.
Hindu organizations, minority rights groups, and civil society activists strongly criticized the proposals. They argued that such demands could weaken religious freedom and the principle that all citizens should receive equal treatment from the state.
Al Khabir’s organization defended its position by saying it was protecting Islamic beliefs and the interests of Bangladesh’s Muslim majority. Critics, however, saw the campaign as another sign that non-Muslim citizens were being treated as outsiders in their own country.
The January 2025 NCTB Violence
Al Khabir received wider national attention after violence outside the National Curriculum and Textbook Board, or NCTB, headquarters in Motijheel, Dhaka, on 15 January 2025.
The dispute was connected to the use of the word “Adivasi,” meaning Indigenous, in school textbooks. Indigenous students gathered to demand respect for their identity and representation in educational materials. A group called Students for Sovereignty organized a counter-protest opposing the use of the term.
Members of Students for Sovereignty later attacked the Indigenous protesters, injuring several Indigenous students and journalists. Several Indigenous students and journalists were reportedly injured. The incident received wide attention because it showed how a debate about one word in a textbook could turn into a violent conflict over identity, history, and political power.
On 16 January 2025, police detained Muhammad Arif Al Khabir and another activist, Mohammad Abbas, in connection with the violence. A Dhaka court later rejected their bail applications and sent them to jail while the legal process continued.
The arrests attracted even more attention after both men appeared with bandages on their heads and claimed that they had been injured during the clash. Police later said that medical examinations found no head injuries.
Al Khabir later admitted that the injuries were fake and that tomato sauce had been used to make them look real. The incident quickly became a subject of widespread criticism and mockery on social media.
Opposition to Indigenous Recognition
The NCTB confrontation was not only about a school textbook. It was part of a much larger debate about whether the Indigenous peoples of Bangladesh should be officially recognized as Indigenous.
Groups linked to Al Khabir have opposed that recognition. They argue that using the term “Indigenous” could weaken national unity, create constitutional problems, or threaten Bangladesh’s sovereignty.
Indigenous leaders strongly reject this argument. They say that recognizing their identity does not threaten the country or its borders. Instead, it acknowledges Bangladesh’s ethnic diversity and respects the history, culture, and rights of communities that existed long before the modern state was formed.
For Indigenous peoples, especially those living in the Chittagong Hill Tracts, this is not simply a debate over language. It is connected to land rights, cultural survival, political representation, security, and equal treatment under the law.
Religion, Nationalism, and Minority Concerns
Al Khabir’s speeches often combine Islamic conservatism with strong nationalism. His organization has opposed large Hindu temples, statues, and other religious projects, claiming that they represent growing Indian cultural influence or Hindutva ideology inside Bangladesh.
Supporters describe these campaigns as a defence of Islam and national sovereignty. Critics say the language used in such campaigns may create fear among Hindus and other non-Muslim communities.
The main concern is not that Al Khabir holds conservative religious beliefs. In a democracy, people have the right to follow and promote their beliefs. The concern begins when political or religious campaigns question whether minority communities deserve the same public space, state support, cultural recognition, and legal protection as the majority.
When Indigenous identity is described as a threat, or Hindu religious activities are presented as foreign influence, minority communities may feel that their citizenship is being treated as less valuable.
Sovereignty and Foreign Influence
Al Khabir also speaks strongly against foreign influence in Bangladesh. He has opposed foreign control or involvement in important national assets, including Chattogram Port, Mongla Port, Saint Martin’s Island, and Bangladesh’s oil and gas resources.
He argues that the country’s ports, land, energy, and strategic resources should remain under full Bangladeshi control. He also criticizes what he sees as excessive Indian political and cultural influence in Bangladesh.
Some of these concerns are shared by people across different political groups. Questions about foreign control, national resources, and sovereignty are legitimate public issues. However, critics argue that Al Khabir often connects these concerns with religious and minority issues in a way that can make local Hindu or Indigenous communities appear responsible for the actions of a foreign country.
Bangladeshi Hindus are citizens of Bangladesh, not representatives of India. Indigenous peoples are also citizens with their own histories and identities. Treating minority communities as foreign agents can increase mistrust and place vulnerable people at risk.
Human Rights Concerns
Human rights advocates are concerned that campaigns against Indigenous recognition and minority religious practices may increase discrimination and social division. Public speeches have real effects, especially when they target communities that already face insecurity.
When influential activists describe minority identities or religious practices as threats, their supporters may begin to see discrimination as acceptable. This can create fear, reduce social trust, and make it harder for minority citizens to speak openly about their rights.
Al Khabir’s supporters reject such criticism. They say he is defending Islam, Bangladesh’s independence, and the values of the Muslim majority. Yet majority rule cannot mean that minority citizens lose their dignity, identity, or equal rights.
A democratic state must protect the rights of everyone, including people whose religion, ethnicity, language, or culture differs from that of the majority.
His Political Importance
Insaf Kayemkari Chhatra-Sramik-Janata is much smaller than Bangladesh’s major political parties. However, a movement does not need to win elections to influence national politics.
Small organizations can now gain attention through social media, religious gatherings, street demonstrations, and controversial public statements. A message that once reached only a small rally can now reach hundreds of thousands of people online.
Al Khabir’s rise shows how religious and nationalist movements can shape public debate without holding seats in parliament. They can influence conversations about school textbooks, Indigenous identity, minority festivals, India, sovereignty, and the meaning of Bangladeshi citizenship.
What His Rise Means for Bangladesh
Between 2024 and 2025, Muhammad Arif Al Khabir grew from a little-known activist into a widely discussed Islamist movement leader. His rise reflects a larger change in Bangladesh, where religious street movements and online campaigns are gaining greater power over national debates.
His supporters see him as a defender of Islam and national sovereignty. His critics see him as a polarizing figure whose campaigns may weaken Indigenous rights, religious freedom, and equal citizenship.
The real issue is therefore larger than one person or one organization. It is about what kind of country Bangladesh wants to become. Will national identity include Indigenous peoples, Hindus, Buddhists, Christians, and other minorities as equal citizens, or will citizenship increasingly be defined by the religion and identity of the majority?
How Bangladesh answers that question will shape its democracy, social peace, and treatment of minorities for many years to come.
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