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Muslims in the new India: How one week showcases their escalating persecution

CJP Team

In recent years, India has witnessed a disturbing rise in communal violence, reflecting deepening religious divides that threaten the country’s secular fabric. While communal tensions have long simmered beneath the surface, a series of violent incidents over the course of just one week, from August 28 to September 1, has brought these tensions into sharp focus. This wave of violence, marked by attacks on the Muslim communities across the length and breadth of India, has not only raised concerns about the safety and security of Muslims, but has also underscored the growing complicity of state machinery in perpetuating communal hatred.

The incidents, occurring within a span of five days, are not isolated events but rather part of a broader pattern of targeted aggression against Muslims. These attacks range from brutal lynching’s to the destruction of properties and places of worship, often incited by inflammatory rhetoric from political leaders and fuelled by a sense of impunity among the perpetrators. The alarming frequency and intensity of these incidents point to a systematic erosion of communal harmony, where violence against a particular community is increasingly normalised.

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What is particularly troubling is the role of state institutions in either directly or indirectly facilitating these crimes? In some cases, law enforcement agencies have been accused of turning a blind eye to the violence, failing to protect victims, or even actively participating in the oppression of minority communities. This tacit or overt state support emboldens perpetrators, creating an environment where communal violence can thrive unchecked.

The week’s events also highlights the role of social media in spreading hate and inciting violence. Misinformation and provocative content circulate rapidly online, stoking communal tensions and leading to real-world consequences. The digital age has amplified the reach and impact of communal propaganda, making it easier for hate to spread and harder for authorities to contain the fallout.

As India grapples with these challenges, it is crucial to examine the underlying factors driving this surge in communal violence. From the politicisation of religion to the failure of law enforcement and the judiciary in upholding justice, a complex interplay of forces is at work, threatening to unravel the delicate social fabric of the nation. The incidents of this week serve as a grim reminder of the urgent need for introspection and action to prevent further communal polarization and protect the secular values enshrined in the Indian Constitution.

  1. Hate Speeches and Incitement

The hate speeches in question often include inflammatory rhetoric that dehumanizes and vilifies entire communities, particularly Muslims, portraying them as enemies of the nation. Such speeches are not only delivered by fringe elements but are often echoed by influential political leaders, further legitimizing these dangerous narratives. For instance, terms like “love jihad” are used to propagate the idea that Muslim men are systematically seducing Hindu women to convert them, creating a sense of fear and mistrust among communities. Similarly, the narrative of a “population explosion” linked to the Muslim community fuels anxieties about demographic change, leading to calls for action that often result in violence and social ostracisation. These speeches erode the very fabric of India’s secular and pluralistic society, sowing seeds of discord and hatred that disrupt the communal harmony that has long been a hallmark of the nation. By framing one community as a threat to another, these speeches encourage division rather than unity, leading to a polarized society where mistrust and animosity become the norm. The normalization of such rhetoric, especially when it comes from figures of authority, emboldens individuals and groups to act on these prejudices, resulting in acts of violence, discrimination, and social exclusion. The cumulative effect is a deeply fractured society, where the bonds of trust and mutual respect are systematically weakened, threatening the very idea of India as a diverse and inclusive nation.

During an event organized by the Vishwa Hindu Parishad (VHP) and Bajrang Dal, religious preacher Basvaraj G delivered a speech that propagated fear and animosity towards the Muslim community. He reiterated unfounded conspiracies such as “love jihad,” fuelling mistrust and communal discord among the attendees.

BJP candidate Gajay Singh Rana made provocative statements asserting that the war that Hindus have to fight was not against terrorism but a conflict between Hindus and Muslims. He portrayed Muslims as aggressors and Hindus as victims, exacerbating communal tensions in the region.

Neeraj Doneria, the chief of Bajrang Dal, delivered an inflammatory speech alleging that various societal issues, including riots and cow slaughter, were attributable to “Islamic Jihad.” He invoked several anti-Muslim conspiracy theories like “love jihad” and “land jihad,” contributing to an atmosphere of hostility.

“Whatever riots, unrest, cow slaughter, division and Love-Jihad that there is in this country, it is due to Islamic Jihad. All this is happening due to those we had given shelter to even after they had divided our country.”

“They say that they want to make India into an Islamic nation by 2047. NIA had arrested 5 people from a Madrasa in Bihar. The NIA had found a book in which steps of how to make a nation into an Islamic state had been written. The steps included increasing the Muslim population by indulging in Love Jihad and trapping Hindu girls.”

“Babasaheb had even then written against Islamic Jihad. These people work according to their holy books, and cannot ever consider us their brothers. They could not even tolerate the 5% Hindu population in Kashmir, had raped a daughter in front of her Hindu father and a sister in front of her brother. They had written “Pakistan Zindabad on their naked bodies and had butchered them and thrown their bodies on the streets.”

BJP leader T Raja Singh addressed a gathering where he propagated baseless claims about “love jihad” and urged the state government to adopt aggressive measures, including demolishing properties belonging to Muslims, drawing parallels with actions taken in other states.

“I want to request the CM of Maharashtra to show his anger as this is the right time to do so. What Uttar Pradesh CM Yogi Adityanath does with his enemies there with Jihadis, Love Jihadis and those who slaughter cows, could Maharashtra not do the same?”

“In the city of Nashik, those who have the mentality of Bangladeshis, they should also have their houses bulldozed.”

“CM Yogi says that whosoever indulges in Love-Jihad, they will be hanged upside down.”

“Does UP not have Muslim population? It does. But the Muslims living there have understood that this saffron government will not leave them. The Jihadis living there know that if they indulge in any crimes like they did in the past, if they do any Jihadi activity, the CM will shoot them.”

A Bajrang Dal leader delivered a vehement speech laden with references to violence and war, promoting the “love jihad” conspiracy and issuing open challenges that threatened the safety and security of the Muslim community.

“Right not, Hindus are quiet. But the day Hindus show their anger, the people who say ‘Sar Tan se Juda’ will go hide their own heads. I am giving them an open challenge that come and face the wrath of Hindus.”

“They brought in the Waqf law but they never asked any Hindu about it. They tell us about lands that belong to the Waqf, but do they ever ask any Hindu if they donated their land to the Waqf? Those who trap our daughters and forcefully convert our brothers, why would we give our land to them?”

They trap our sisters and daughters in Love Jihad. Rashid fraudulently becomes Rahul, Ahmed becomes Manish. This is how they trap our women and force them to convert. It is then that a worker of the Bajrang Dal gets to the street and tells the Hindu girl that I will protect you and see that no one forces you to covert.”

A far-right poet incited violence through a speech that called for brutal actions and preparations for war against Muslims, explicitly advocating for bloodshed in the name of protecting religious sanctity.

“From tomorrow only, let’s teach them a lesson. Let’s put on a show. This is a war, and with their red blood we will have our celebration.”

“It is a given now that there will be a war. We will fight for our homeland, we will fight for our Sanatan Dharma.”

A VHP-Bajrang Dal leader disseminated fear-mongering narratives about Muslims, accusing them of deceitfully targeting Hindu women and eroding Hindu values, thereby stoking communal hatred.

“These people trap them by taking their numbers, defriending them and eloping with them. We have to stop our sisters and daughters from becoming Muslims. Our Hindu values are vanishing. These girls don’t know that Muslims are those who slaughter cows. We can never consider them our brothers since they even marry their sisters.”

Another leader from the VHP-Bajrang Dal threatened violence while promoting “love jihad” conspiracies. He declared that anyone perceived as weakening Hinduism, including Muslims and Christians, would face severe consequences, fostering an environment of intimidation and fear.

“We will not let your plans to covert Hindu girls by trapping them to increase your population, to demolish temples and to forcefully convert Hindus succeed ever. We have to work to ensure that this plan doesn’t exceed. We will not leave any Hindu, Muslim or Christian who comes in our path. Whoever wants to weaken the Hindus, they will have to face the Bajrang Dal and VHP.”

BJP legislator Nitesh Rane made a highly dehumanizing and provocative speech against Muslims during a Sakal Hindu Samaj event. He employed derogatory language and issued violent threats, including references to destroying religious sites and inflicting bodily harm.

“If you say anything against Hinduism, we will tear apart the burka of Islam. We will kill one by one if they do anything to Ramgiri Maharaj. If you don’t stop your population increasing tactics, we will kill you like insects. Don’t cry when I break your Mazars using a JCB. If you want to say ‘sar tan se juda’, just go to Pakistan. If you do anything to Ramgiri Maharaj, next Friday your ass will be separate from your body. If you say ‘sar tan se juda’ again, then your head will not be on your body.”

“Danda uthao, Lande baghao (Pickup sticks and remove the Muslims).”

  1. Acts of Violence and Assault

The series of violent incidents that have been highlighted below, which include incidents of mob lynching’s, assaults, and arson, are direct manifestations of the hate speeches that have become increasingly common. In one tragic instance, a Muslim man was lynched by a mob after being falsely accused of cow slaughter, an accusation often used to justify brutal acts of violence against Muslims. These acts of violence are not isolated but are part of a broader pattern where hate-filled rhetoric translates into real-world brutality. The victims are often targeted simply because of their religious identity, leading to a climate of fear and insecurity within minority communities. The repeated occurrence of such incidents within a short span of time underscores the alarming speed at which communal tensions are escalating, fueled by the normalization of hate speech. This violence not only inflicts immediate physical and emotional harm on individuals but also deepens communal divides, making reconciliation and peace increasingly difficult to achieve.

A 24-year-old Muslim youth named Wasim Qureshi Monu allegedly met a tragic end at the hands of a cattle protection squad from the Uttarakhand Police. According to his family and local witnesses, as provided in the Maktoob Media report, Wasim was thrown into a pond by the police who were on patrol investigating reports of cow slaughter. The police claim that Wasim drowned while attempting to flee arrest after they signalled him to stop his scooter.

Wasim, a resident of Sohlpaur Gada and a gym trainer by profession, was reportedly visiting his sister in Madhopur at the time. His family denies the cow slaughter allegations and asserts that the police violently assaulted him before throwing him into the pond. The police conducted a search throughout the night but only discovered Wasim’s body the following morning.

A police complaint has been filed by Wasim’s family, alleging police brutality and a cover-up. They claim that officers beat Wasim before discarding him into the pond and that his legs were tied and face injured when his body was recovered. Despite the serious accusations, no formal case has been registered against the police so far, according to a report in Maktoob Media. Instead, three FIRs have been filed against Wasim for alleged cow meat smuggling, assaulting the police, and sharing posts that could disturb communal harmony. Local politicians and activists have called for a murder case against the officers involved.

On September 2, a railway court in Kalyan, near Mumbai, revoked the bail granted to three men accused of assaulting an elderly Muslim man on a train last week. The victim, 72-year-old Ashraf Ali Sayyed Hussain, was attacked on August 28, near Igatpuri in Nashik district, on a train by young individuals who alleged that he was carrying beef. A video of the assault went viral on August 31, prompting widespread calls for police action.

Hussain, traveling from Jalgaon to Kalyan to visit his daughter, described the assault as unprovoked. According to his account, when the train reached Kalyan, the attackers, who were reportedly on their way to Mumbai for a police recruitment exam, demanded to check his bag, which contained buffalo meat—a legal item in Maharashtra. Despite Hussain’s claims that it was bullock meat (which is banned), the men began to beat him and threatened further violence. They also boasted about their alleged connections with the Hindutva group Bajrang Dal, known for its involvement in cow vigilantism and mob violence, as reported by The Wire and The Quint.

The three men—Akash Ahwad, Nilesh Ahire, and Jayesh Mohite—were initially arrested on September 1 but released on bail the same day, as they were charged under bailable sections of the Bharatiya Nyaya Sanhita related to unlawful assembly, rioting, and other offenses. Following this, the Government Railway Police added non-bailable charges, including those related to hurting religious sentiments and attempted robbery, which led to a new application for bail cancellation. The Kalyan railway court agreed, stating the accused’s presence was required for further investigation.

Jitendra Awhad, a leader of the Nationalist Congress Party (Sharadchandra Pawar), shared the court’s order on social media, questioning the railway police’s delay in action despite the viral video. The Times of India reported that the police have identified two additional suspects from Dhule district, who will be arrested soon.

A young Muslim boy was violently attacked by a mob who accused him of eve teasing while he was out buying milk. The situation escalated when the boy’s father arrived to defend him, only to be attacked by the mob as well.

A migrant from West Bengal named Sabir was brutally beaten to death by cow vigilantes on suspicion of consuming beef. Sabir, who had been called to the area for work, was attacked and subsequently found dead near a canal. His relative, Asiruddin, was also assaulted and left injured at the scene.

An anti-Muslim rally erupted following accusations against a Muslim barber for allegedly molesting a minor girl. The protest escalated as participants chanted inflammatory slogans, attacked Muslim-owned shops, and issued ultimatums demanding the expulsion of Muslims from the town, leading to widespread fear and property damage.

  1. Vandalism and Threats to Religious Sites

The incidents of vandalism and threats to religious sites highlighted in the recent wave of communal violence reflect a dangerous escalation in efforts to intimidate and suppress minority communities. In one case, a mosque was defiled with provocative graffiti and its windows shattered, an act clearly intended to incite fear and provoke retaliation. Similarly, the desecration of a temple by miscreants, who defaced sacred idols and left behind messages of hate, further inflamed tensions between communities. Such acts are not isolated but part of a broader strategy to destabilize the social fabric by attacking what communities hold sacred. These acts of vandalism, often coupled with explicit threats of further violence, create an environment where religious sites are no longer places of peace and worship but battlegrounds for asserting dominance. The targeting of these sites not only aims to provoke immediate outrage but also to send a chilling message that no place is safe from the reach of communal hatred, deepening the rift between different religious groups and undermining the spirit of coexistence.

A mosque’s wall was defaced with threatening and provocative messages by extremists, demanding its demolition and making ominous threats against the Muslim community. The message that was written on the wall was “Jai Hindu, Hindus are your fathers. Remove the mosque by the 30th, reduce the attacks on Hindus in Bangladesh, or we will eliminate Muslims from the world. Muslim brothers are requested to demolish the mosque, or we will bring Hindu supporters from Bantara and destroy the mosque. Jai Hindu.”

Despite the severity of the incident, authorities had not filed an FIR or made any arrests at the time, raising concerns about accountability and protection of religious sites.

An individual named Pushpendra Chaudhary attempted to set himself ablaze near the historic Shahi Idgah Mosque, expressing intentions to demolish the mosque. He was found with petrol and matches, and upon intervention by the police, he declared his aim to destroy the religious structure, indicating escalating threats to Muslim heritage sites.

A large protest erupted in Sanjauli, a suburb of Shimla, with hundreds of participants demanding the demolition of a mosque they deemed “illegal” and justice for a Hindu trader who was severely attacked in the Malyana area. The demonstration, involving nearly 500 people from various parts of the city, expressed concerns over the increasing number of Muslim migrants in Shimla, calling for their police verification and registration. The rally was sparked by a dispute involving the businessman, who was assaulted by several individuals from the minority community on Friday night. The police have already filed an FIR related to the attack.

Senior district officials attended the protest to address the concerns, acknowledging that part of the mosque’s construction on Waqf Board land was unauthorized and that legal proceedings were underway. Shimla’s Superintendent of Police, Sanjeev Kumar Gandhi, assured that the attack case would be handled as an attempt to murder and urged for peace. He also stated that investigations into the migrant issue would be pursued. Meanwhile, Shimla Deputy Commissioner Anupam Kashyap noted that the top floor of the mosque was under scrutiny, with construction halted and an earlier unauthorized toilet demolished.

The tension has escalated with reports that local police were enforcing a de facto boycott of Muslim workers in the area. Journalist Chander Sekhar Luthra criticized this action, highlighting that the police instructed local businesses to dismiss Muslim employees, reflecting a troubling shift towards community-specific discrimination. Luthra condemned the lack of support from the state government and urged Chief Minister Sukhvinder Singh Sukhu to uphold religious harmony and reject the divisive tactics being employed.

  1. Media Misrepresentation and Bias

The recent instances of media misrepresentation and bias underscore a troubling trend that exacerbates communal tensions and perpetuates harmful stereotypes. For example, using misleading imagery, such as portraying an elderly Muslim man in a context unrelated to him, can create unwarranted suspicion and prejudice against the Muslim community. Similarly, biased reporting on allegations involving minority professionals, without substantial evidence, can fuel religious discrimination and cast doubt on the integrity of those individuals. These instances highlight how selective and distorted media portrayals can deepen societal divides, unfairly target communities, and undermine efforts towards a more balanced and just public discourse.

In Bijnor district, Uttar Pradesh, a Muslim teacher named Ayesha Parveen was suspended from her position at a higher primary school due to allegations that she prohibited Hindu students from wearing tilak. These claims, made by the Basic Shiksha Adhikari (BSA), have been strongly denied by Ayesha, who has been a dedicated educator at the school for nearly 20 years. Following her suspension, students gathered to bid her farewell, with many visibly upset and some deciding to leave the school in protest. A viral video shows Ayesha, wearing a hijab, comforting her students and encouraging them to continue working hard despite the situation. Ayesha explained that she has never made such statements, attributing the confusion to a colleague named Usha, who had advised against wearing caps or tilak. Ayesha has since joined a new school while she awaits the outcome of the ongoing inquiry into the allegations against her.

In a disturbing instance of media bias, News24 TV channel used the image of an elderly Muslim man as a symbolic representation while reporting on a crime involving the rape of a baby goat, despite the accused being identified as a Hindu, namely Sher Singh. This misrepresentation perpetuates harmful stereotypes and fosters unwarranted suspicion and prejudice against the Muslim community.

  1. Political Statements Undermining Secularism

The political statements undermining secularism, as highlighted in the recent incidents, reveal a troubling trend where elected leaders and public officials openly endorse or rationalize communal divisions. Inflammatory remarks by politicians, such as justifying violence against certain communities or framing entire religious groups as threats to national security, exacerbate existing tensions and legitimize acts of hate. For instance, when a prominent political leader suggested that specific religious practices are incompatible with national values, it fuelled a narrative that equates religious identity with disloyalty, fostering an environment where discrimination and violence are seen as patriotic acts. These statements are not merely rhetoric; they signal to supporters that targeting minorities is acceptable, even necessary, to protect the nation. Such political discourse erodes the secular principles enshrined in the Indian Constitution, emboldening fringe elements and undermining efforts to maintain communal harmony. By leveraging communal sentiments for political gain, these leaders contribute to a climate of fear and division, making it increasingly difficult for diverse communities to coexist peacefully.

Rajasthan’s Education Minister Madan Dilawar announced that any textbooks glorifying Mughal emperor Akbar and labelling him as “great” will be destroyed. Speaking at an event at the Vivekanand Auditorium in Mohanlal Sukhadia University, Udaipur, Dilawar criticized the comparison of Akbar with Maharana Pratap, arguing that it insults the Rajput warrior and Rajasthan’s pride. He described Maharana Pratap as a steadfast defender who refused to yield, in contrast to Akbar, whom he accused of causing deaths for personal gain. Dilawar condemned any praise of Akbar in educational materials, asserting that such references are detrimental to the heritage of Mewar and Rajasthan. He added that although they have not yet found any textbooks that honour Akbar as “great,” any such instances will result in the destruction of the books, as per Rediff News. Such statements from a government official raise concerns about attempts to rewrite history and promote a singular narrative that marginalizes certain communities.

Erosion of secularism and rule of law:

The incidents highlighted here are not isolated; they are part of a larger, more ominous pattern of communal violence and state complicity. The rise in anti-Muslim rhetoric, coupled with a lack of accountability for those who perpetrate violence, suggests a systematic erosion of the rule of law when it comes to protecting minority rights in India. The government’s silence, and in some cases, active participation in the vilification of Muslims, has emboldened vigilante groups and hate mongers, making life increasingly precarious for Muslims across the country. From inflammatory speeches by political and religious leaders to violent assaults and threats against individuals and religious sites, these incidents signify a breach in the country’s commitment to secularism and communal harmony. Media misrepresentation further exacerbates these tensions, contributing to widespread misinformation and prejudice.

If India is to remain a pluralistic and democratic society, it is imperative that these trends are reversed. This requires not only holding those responsible for hate crimes accountable but also fostering a political and social environment that values inclusivity and rejects bigotry. Without such efforts, the communal fabric of the nation will continue to deteriorate, leading to further violence and division. Addressing this surge in communal hostility requires immediate and concerted efforts from all sectors of society, including strict legal action against perpetrators, responsible media reporting, and proactive measures to foster interfaith dialogue and understanding. Upholding the principles of equality and justice enshrined in the Indian Constitution is imperative to ensuring peace and unity in the nation’s diverse social fabric.

 

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