India: Hindu youth chopped into pieces
by Muslim girlfriend’s family
Amit Kumar, an 18-year-old Hindu youth and resident of Sansariya village in West Champaran district, Bihar, was brutally murdered by family members of his Muslim girlfriend for pursuing a romantic relationship with the girl. His dismembered remains were discovered near the Chandrawat River, with the lower part of his body still missing. Amit, son of Lalan Mahato, had been missing for 65 days, since March 27, 2025. On May 31, police recovered parts of Amit’s skeleton near Bagahi village, under the jurisdiction of Bairiya police station. His skull was found the following morning. Identification was made through his clothing and belt, after dogs dragged his remains from a canal.
Amit’s mother and sister allege that he was lured from home by Rajju, son of Phool Mohammad, along with Raju’s sister, Nazia Khatoon, and their mother. Amit and Raju had studied together from sixth to eighth grade, leading to a “close friendship” and frequent visits between each other’s homes.
The family also claims that Phool Mohammad had previously visited their home, expressing disapproval of Amit’s association with his daughter and issuing veiled threats. Despite reporting these concerns to the police, the family alleges that no action was taken.
The family, hence, accuses the police of negligence, stating that despite providing call detail records and other evidence, the authorities failed to act promptly, which is a recurring issue in many parts of India when it comes to Hindu victims, especially when the accused are from the minority community.
However, now that the brutal killing of the Hindu youth had already come to the fore and the administration couldn’t do much to safeguard the accused, Phool and Raju have been arrested, and two others are in custody for questioning. Some say that Phool Muhammad and Raju Miyan lured Amit to a secluded area, held him captive for a month, and then brutally beheaded him and chopped his body into pieces to get rid of evidence. Both have reportedly confessed to the crime during police interrogation.
This case reignites the discussion of the troubling double standard persisting in India when it comes to interfaith relationships between Muslims and Hindus. Muslim men frequently enter into relationships or marriages with Hindu women, often after converting them to Islam, actions framed as expressions of love and upheld under the banner of secularism. These unions, although legally permitted, are sometimes supported by sections of society and the media as a personal choice and a matter of religious freedom. However, when the dynamic is reversed and a Hindu boy falls in love with a Muslim girl, the immediate reaction from her family is violent and often brutal. Numerous cases have emerged where the girl’s family has murdered Hindu men in the name of religion. What’s most alarming is the lack of swift legal action and the silence of so-called secular voices, as well as the perpetrators’ absolute disregard for the law and the judiciary.
One of the most shocking and widely covered cases was that of Delhi-based photographer Ankit Saxena, who was hacked to death by his Muslim girlfriend’s family. Ankit was attacked and ambushed by the girl’s father, mother, uncle, and younger brother, who was also a minor, which demonstrates again that juveniles of such backgrounds are just as dangerous for society as the adults are. Eyewitnesses reported that Ankit was held down while one of the assailants slit his throat with a knife in the middle of the street in West Delhi in broad daylight. What made this case particularly disturbing was the sheer brazenness of the murder, carried out in public while Ankit pleaded for his life.
18-year-old Rahul Rajput from Delhi’s Adarsh Nagar was brutally beaten by five men outside his home in October 2020. The attackers were identified as the relatives of a Muslim girl Rahul was dating.
34-year-old man Ravi Nimbargi from Bijapur district, Karnataka, went missing in September 2021. Days later, his body was found dumped in a well. Investigation revealed that Ravi was in a relationship with a Muslim woman, which her family opposed. The girl’s brother and maternal uncle were arrested for the murder. Reports indicated that Ravi had faced threats earlier, but continued to meet the woman.
25-year-old Nagaraju, a Dalit man, was killed on a busy road in Saroornagar, Hyderabad. He had married a Muslim woman named Sultana. Her family, particularly her brother, vehemently opposed the relationship. While the couple was riding a two-wheeler, they were stopped by her brother and a relative, who pulled Nagaraju off the bike and brutally attacked him with an iron rod and a knife. Bystanders watched in horror as Nagaraju was stabbed multiple times in full public view. Videos of the killing went viral as yet another case of Hindu men being slain for marrying a Muslim girl, and none of the secularist voices could even spare a whimper.
From hunting minorities to now harassing women:
Yunus’s Bangladesh plummets into darkness
The political upheaval in Bangladesh since mid-2024 has shaken the nation’s democratic foundations and intensified its ideological divisions. Muhammad Yunus, once globally celebrated for pioneering microfinance, is now at the center of an increasingly volatile transition to a new government. Ever since Sheikh Hasina’s ouster, Yunus’s tenure has been marked by rising Islamic jihad activity, the growing influence of pro-Sharia factions, and disturbing instances of communal and gender-based violence. Initially welcomed as a transitional figure, Yunus soon showed himself to be an enabler of Islamic elements in the country, and has steadfastly refused to take any stance against increasing Islamic intolerance against Hindus and other non-Muslim groups. The interim government’s tacit alliances with Islamic groups such as Hefazat-e-Islam and Jamaat-e-Islami, ostensibly to maintain peace and appease the protestors, took the country further down the path toward full implementation of Sharia.
One of the most alarming changes under Yunus’s watch was the drastic shift toward the Islamization of public life. Not that Bangladesh was in any way, shape, or form close to secularism or inclusivity during the rule of Hasina, either. It was always just another Muslim-majority country hunting for opportunities to attack the marginalized sections of the society and shame women for not being “modest” enough, but with the celebrated Nobel Laureate assuming power, all the Islamic fangs of Bangladesh’s majority were displaying themselves unapologetically, and violently so.
Religious minorities, particularly Hindus, have borne the brunt of the move toward full implementation of Islamic law. Between August and October 2024, over 2,000 incidents of communal violence were documented by human rights organizations. Muslim mobs attacked Hindu temples, vandalized idols, and burned down houses. Entire villages reported being forced to flee under the threat of violence.
A report from the UN Human Rights Office in early 2025 stated that the scale and coordination of these attacks suggest complicity or deliberate inaction on the part of local authorities. Despite this, Yunus has refrained from explicitly condemning the violence, merely referring to it as “regrettable unrest.”
After the Muslim crowds had terrorized Hindu neighborhoods, they turned toward “immodest” women. Women came under attack for not conforming to Islamic dress codes. Social media has been flooded with videos of women being harassed in public spaces for wearing Western-style clothing, or for not wearing the hijab.
In a widely circulated video, a young woman was attacked near a university campus in Rajshahi for wearing jeans and a t-shirt. No arrests were made, despite public outrage.
The enforcement of these informal “moral codes” appears to be carried out by self-appointed vigilantes, many of whom have ties to Islamic student and clerical groups. In several cases, police either stood by or discouraged victims from filing complaints.
Numerous women across the country have reported incidents of harassment occurring in public spaces such as streets, markets, and tourist destinations. The abuse has ranged from sexist slurs and verbal abuse to restrictions on their freedom of movement and, in more severe instances, physical and sexual assaults.
Shaila Bithi, a well-known mountaineer from Bangladesh, was assaulted in broad daylight by a group of men while using a pedestrian bridge in Dhanmondi, resulting in multiple injuries. Veteran journalist Jharna Roy recounted being publicly shamed for not wearing a headscarf while dining with her family at a street-side eatery. In Cox’s Bazar, several women were harassed and assaulted, with disturbing footage of the incidents circulating widely online. A young schoolgirl expressed fear over the lack of any visible police presence, saying it made her feel unsafe and silenced her voice.
One woman said she was mocked for wearing a bindi, a symbol commonly linked to Hindu identity, while another recalled being criticized for not donning a burqa during a job interview. Many others have reported being stalked. Social media platforms have seen a surge of women coming forward with similar stories, sharing their encounters with Muslims who made lewd remarks and engaged in verbal aggression, as well as other forms of public harassment.
Women’s rights have seen a steep decline since the shift in political winds. Female university students report being pressured to adopt the hijab, while some campuses now unofficially segregate male and female students in cafeterias and dormitories.
The resurgence of Islamic influence is not accidental. Groups such as Hefazat-e-Islam have found newfound political leverage, often holding mass rallies demanding Sharia-based governance and stricter controls on “anti-Islamic” behavior. Thousands of pages on various platforms of social media are using their massive reach to propagate Islamic teachings, including hatred for the kaffir and the idea that women are lesser beings. Islamic leaders are also invited to appear on state-run television channels, influencing public discourse.
In 2024, a religious rally in Narayanganj, attended by hundreds of thousands of followers, called for the death penalty for blasphemy and a national law mandating the burqa. While these calls were not officially adopted, no action was taken to curtail such incitement, raising fears of growing Taliban-style governance.
The failure of Muhammad Yunus’s interim government to curb pro-jihad and pro-Sharia elements and protect vulnerable communities threatens to undo the little social progress made in Bangladesh by means of aid provided by global agencies during the previous regime.
For many citizens, especially women and minorities, the fabric of everyday life is now interwoven with fear of judgment, violence, and erasure. The future of Bangladesh depends not only on restoring democratic order through elections, but also on reaffirming the values of pluralism, tolerance, and freedom of expression. Yunus now faces widespread criticism for enabling jihad and failing to protect minorities. His tacit alliances with hardline groups such as Hefazat-e-Islam have sparked nationwide protests, particularly from secular activists, women’s rights organizations, and Hindu communities. With repeated temple attacks, forced dress codes, and harassment of women fueling public anxiety, Yunus is accused of betraying democratic ideals. To say that the days of his reign are numbered and that he could also be ousted through a similar protest that led to the fall of Hasina’s dispensation.
Pakistan: Muslim clerics say of Ahmadis, ‘Allah willing, we will finish them off—and the Jews who nurtured them’
Recently, two videos emerged from Pakistan featuring sermons by clerics linked to the ultra-fundamentalist organization Tehreek-e-Labbaik Pakistan (TLP), to which “Bitter Winter” devoted a series of articles. These speeches chillingly call for the killing of Ahmadis.
In the first video, a TLP-aligned cleric states without hesitation: “We also don’t say that we aren’t going to kill… When we are in government, when Nizam-e-Mustafa [the ideal Muslim society] is implemented, a directive will be given from the top: target and kill every Mirzai [Ahmadi] in Pakistan.”
He refers to the Ahmadis as “swines,” describing their lives as “humiliated and disgraceful,” and rationalizes their oppression by citing the laws of Pakistan.
He praises the legal limitations that stop Ahmadis from preaching, constructing places of worship, or even denoting themselves as Muslims—and declares that in an ideal Islamic society, they should be killed.
In a second video, derived from the same event, the same cleric insists, “God willing, we will finish them off—and those Jews as well who nurtured them.”…
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