Thoughts on Pahalgam Islamist Terror Attacks on Hindus

The Pahalgam terror attack has deeply shaken most Indians. There is widespread anger over how Pakistan repeatedly escapes accountability, always armed with excuses and justifications.

India’s global PR remains weak, and our narrative often struggles to gain international traction. This was evident when Indians in New York pointed out the lack of coverage in local newspapers about the deadly attack. On an international subreddit, the news only gained attention after the now-viral zipline video was shared.

Many aspects of the attack are both infuriating and frustrating. The mood in India is one of outrage and a strong demand for retribution. Blocking Pakistani channels or celebrities no longer feels like enough, and emotional appeals from Pakistanis leaving India are falling on deaf ears. This attack has hardened public sentiment, and barring a few outliers, Indians squarely hold Pakistan responsible for the atrocity.

What Happened in Pahalgam?

To those unaware of the Pahalgam terrorist attacks in Kashmir, here’s a summary:

On April 22, 2025, five armed militants attacked tourists in Baisaran Valley near Pahalgam, Jammu and Kashmir, killing 26 civilians (24 Hindu tourists, one Christian tourist, and one Muslim pony operator). Survivors reported that the assailants asked victims to state their religion or recite Islamic verses before executing them, indicating a targeted assault based on religious identity. Men were exclusively targeted. Women and children were let go to send a message to the government.

Some survivors reported that militants pulled down the pants of men to check for religious affiliation (circumcision) before executing them. A local Muslim pony operator, Syed Adil Hussain Shah, was also killed while attempting to protect tourists.

The Resistance Front, linked to Lashkar-e-Taiba, initially claimed responsibility, citing opposition to India’s residency policies in Kashmir, but later retracted the claim, possibly due to pressure from the Pakistan army and government.

The attack has escalated tensions between India and Pakistan, with India accusing Pakistan of supporting cross-border terrorism, leading to diplomatic and military standoffs.

Here are some personal reflections on the incident.

Pakistan is Unequivocally Responsible for the Pahalgam Attacks

The terrorists involved have either been identified as Pakistani nationals or as locals trained in Pakistan. Multiple foreign intelligence agencies, many from India’s key allies, have confirmed this, a fact echoed even by senior opposition leaders like Shashi Tharoor. The strong international support for India’s right to retaliate, especially from countries with robust intelligence networks, further validates this conclusion.

Pakistan’s claim of non-involvement is a hollow defense. It has a long history of denying its role in cross-border terrorism, despite being globally recognized as a terrorism hub. Numerous international reports support this assessment that Pakistan harbours terrorists. Yet Pakistan continues its unwillingness to acknowledge or address its complicity.

The U.S. State Department’s Country Reports on Terrorism (2023) have consistently highlighted Pakistan’s role in supporting terrorist groups. A 2023 CRS brief titled “Terrorist and Other Militant Groups in Pakistan” acknowledges that Pakistan has not addressed the presence and activities of India-focused terrorist organizations within its borders. Pakistan has faced accusations from various countries, including Afghanistan, Iran, apart from India, regarding its involvement in supporting terrorist activities.

Reports about Pakistani grooming gangs in the UK have recently gained wider attention. Channel 4 released a documentary titled “Groomed” to highlight the challenges posed by radical elements within the Pakistani community. However, many Pakistanis continue to deny these allegations, reflecting a broader reluctance to acknowledge responsibility.

Now, consider the situation in Balochistan. The Pakistani state consistently denies any human rights violations against the Baloch people or Afghan refugees within its borders. Despite numerous reports by international observers and activists highlighting enforced disappearances, military crackdowns, and systemic discrimination, the official narrative remains one of denial.

This consistent pattern of denial of wrongdoing can be observed among many Pakistanis. Rarely does one encounter a Pakistani voice calling for introspection or addressing internal societal issues. Their narratives often center around victimhood rather than accountability.

This is enough proof for us Indians to not blame our own citizens or institutions. We unequivocally hold Pakistan responsible for consistently enabling and orchestrating attacks on Indian soil.

Indians Are Tired of Pakistan-Sponsored Terrorist Attacks

The prevailing sentiment across the country is one of anger and exhaustion. Not since 26/11 has India witnessed such a brutal and calculated attack. But unlike then, today’s social media era has magnified public outrage, capturing raw emotions in real-time and amplifying them.

The Pahalgam attack has visibly polarized the population. Even those who once advocated for peaceful ties with Pakistan have changed their stance.

There is overwhelming support for any strong retaliation the Indian government may undertake. What is unacceptable, however, is inaction. The nation now waits to see how India’s leadership and armed forces will respond.

No Peace Talks

While Pakistan is appealing to the U.S. to urge India to show restraint, a line has clearly been crossed. One that makes peace talks impossible for India.

When Pakistanis ask India to consider the impact of war on innocent civilians, I can’t help but ask: Did they think of the 26 innocent lives lost in Pahalgam? Tourists who simply wanted a peaceful vacation were mercilessly killed. Empathy cannot be one-sided. True peace can only come when Pakistan stops meddling in India’s affairs.

Before the attacks, Pakistani military officer Asim Munir made blatant communal anti-Hindu and anti-India remarks. Shockingly, many in Pakistan praised him for it, calling him “based.” One wonders how Pakistani Hindus must have felt, hearing their own army chief endorse such dangerous rhetoric.

When a state is founded on religious division, lasting peace becomes elusive. With religion used as a political weapon, expecting normal, diplomatic ties is no longer feasible.

“Terrorism Has No Religion”

This is one of the most misleading narratives circulating in India today. Unless we openly acknowledge the religious motivations behind certain attacks, we cannot begin to address the root of the problem. The same voices that insist terrorism has no religion are quick to label incidents as “Saffron Terror” when Hindus are involved. If we must condemn all forms of terror, then Islamist terror should also be called what it is, without fear or double standards.

Many are quick to dismiss the religious angle of the Pahalgam attack as “Godi media” spin. But listen to the testimonies of the victims’ families. Wives of those killed have said the attackers asked about religion and demanded if the victims knew the Kalima. These weren’t random killings — Hindus and a Christian family were segregated and targeted based on their religion. They were shot because they couldn’t recite the Kalima. The one Muslim who lost his life was a case of collateral damage. He died while attempting to rescue tourists, not because he was targeted for his religion. His death, though tragic, was not the result of religious persecution. Denying this truth about religion-based terror doesn’t preserve harmony; it disrespects the grief of the families and gaslights the country.

Yes, these acts may be part of Pakistan’s larger plan to incite communal unrest within India. But brushing it aside for the sake of “secular optics” is irresponsible. Islamist terrorism must be named and condemned, just as we expect when extremism comes from the other side.

That said, this must not translate into hatred toward Indian Muslims. The goal should be unity, not division, at this hour, as Pakistan seeks to fuel our internal conflicts.

Online Narrative Building

A false narrative is being pushed by Pakistani accounts equating Kashmir to Gaza. Selective photos of demolished houses are being circulated to claim that innocent civilians are being targeted. The truth? Only a few houses, specifically linked to Lashkar-e-Taiba terrorists, have been taken down.

Why demolish these homes? Because it works. Uttar Pradesh saw a sharp drop in violence when this policy was applied. It strikes at the emotional core — many of these terrorists fear repercussions for their families more than for themselves. Harsh measures are sometimes the only language hardliners understand.

Don’t fall for the curated propaganda pushed by well-networked handlers online. Check the facts. Stand by the truth.

Believe the Victims

When the families of Hindu victims share that they received no help from locals, believe them. That is their lived experience. Gaslighting them to protect a broader narrative is unfair and unjust.

Yes, some locals helped tourists — that’s also true. But acknowledging one truth doesn’t mean erasing the other. Both realities can coexist. Let’s not silence genuine pain to score points in debates.

Let Justice Prevail

Pakistan must be held accountable for spilling innocent Indian blood and disrupting Kashmir’s path to peace and progress. This time, the punishment must be appropriate so that next time they will think twice before sponsoring terrorism.

How Long Must We Wait?

Religious fundamentalism is gradually rising in Kerala. Yet few dare to question it. Perhaps because it originates outside the Hindu community.

Members of the Muslim League, an ally of Congress in Kerala, now openly claim that the hijab is not a choice and are pushing for gender segregation in public spaces like the Mec7 exercise program. Recently, a religious leader criticized a Muslim widow for traveling to Manali, insisting that widows should remain at home and devote themselves to prayer. Others are now openly urging community members to refrain from participating in non-Muslim festivals, further deepening social divisions. Meanwhile, Hamas and Hezbollah supporters freely display posters of their leaders in Kerala, despite these groups’ ties to Pakistani terrorist organizations like JeM and LeT, which have carried out multiple attacks in India.

Was there any outrage from political parties or within the community? None at all.

When you point out the lack of internal criticism, the common response is that speaking out invites real danger and that reforms take time. While it’s true that advocating change within the Muslim community is difficult and radicals may threaten dissenters, how long must we wait? Another century? Should we remain silent and allow religious fundamentalism to grow unchecked? If no meaningful reforms have happened so far, what guarantees change in the future? If the community cannot challenge extremist views now, how will they resist when these forces become even stronger and impose their rules on others?

We are already seeing glimpses of this with the Waqf Board’s land disputes, where properties legally owned by other communities are being claimed. Why should non-Muslims be bound by Waqf rules? If the land originally belonged to Muslims, the claims may hold merit. However, many of these properties now belong to other communities. If they were encroachments, why did the Waqf Board fail to prevent them? In cases where the land was legally sold, why is it being reclaimed now? The Board’s mismanagement highlights the urgent need for Waqf reforms to prevent future disputes.

Unfortunately, political parties are misleading the Muslim community, falsely claiming that reforms would lead to property seizures. The reality is that corrupt politicians have more to lose than ordinary Muslims, especially the poor. Many are likely benefiting from Waqf properties, living in luxury through corruption. The revenue generated from Waqf assets is disproportionately low compared to their vast holdings, raising questions about where the money is going. Instead of being used for community development, it is likely being siphoned for personal gain.

This is why reforms are crucial. However, many in the community rely on their leaders for information, unaware that they are being misled. These leaders manipulate facts for their own interests, radicalizing and mobilizing people with lies. This is why it’s important that citizens seek information from multiple sources—both left- and right-leaning—to avoid being deceived.

It is a mistake to believe that only the BJP spreads communal hatred. Congress leaders have also exploited the Manipur issue, framing it as a Hindu vs. Christian conflict when it is, in fact, an ethnic dispute. When Hamas posters appear in Kerala and critics raise concerns, Congress dismisses them as “Islamophobia.” This selective outrage makes them unreliable as leaders. They are vocal against Hindu extremism but silent when it comes to Islamist fundamentalism.

Some progressive Muslims argue that meaningful reforms require both external pressure, such as government intervention, and internal efforts from within the community. However, in India, any government-led push for reform risks being labeled Islamophobic. This, in turn, gives radicals more ammunition and invites criticism from the Western world, which often misinterprets such actions as oppression rather than necessary change. Moreover, since Hindus form the majority, any move by the Indian government is framed as an attack on Muslims, further polarizing the discourse and making genuine reform even harder to achieve.

At this point, the situation feels like a deadlock. Either we wait indefinitely for internal reforms, which may never come, or the government steps in, triggering backlash and further polarization. Both paths are fraught with challenges, and in either case, things could turn messy. The fear of being labeled Islamophobic limits external intervention, while internal resistance to change keeps fundamentalist views unchecked. This leaves little room for meaningful progress, making the prospect of reform seem increasingly distant.

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Photo by Pixabay

1921 Moplah Riots: False & Misleading Left-Wing Claims

In 1921, Kerala witnessed the Moplah Riots, where numerous Hindus were killed in communal violence. However, to this day, Congress and CPI(M) refuse to acknowledge it as a communal riot and instead label it a “class struggle between Hindu landlords and Muslim peasants.”

I also believed the class struggle narrative until I read B.R. Ambedkar’s book, The Partition of India. He clearly highlights the communal nature of the Moplah Riots, mentioning temple destruction, mass killings, and forced conversions of Hindus.

Some clippings from the book:

Source: Dr. Babasaheb Ambedkar : Writings and Speeches (Vol. 8)

If Hindus were specifically targeted, their temples destroyed, and they were forcibly converted, how can this not be considered a communal riot? Ambedkar’s account challenges the attempt to whitewash history by reducing it to just a landlord-peasant conflict.

Here is the question I asked AI and the response it generated:

Question: Were temples destroyed during the Moplah riots?

Answer: Yes, several temples were destroyed, looted, or desecrated during the Moplah Riots of 1921 in the Malabar region of Kerala.

Historical Accounts of Temple Destruction:

Looting and Desecration:
- Many Hindu temples were attacked, idols were broken, and valuables were looted.
- Records mention temples like the Thirumandhamkunnu Bhagavathy Temple being desecrated.
Forced Conversions and Killings:
- The riots targeted Hindus, with reports of forced conversions, massacres, and mass displacement.
- Many Hindus fled their villages, leaving temples unprotected.
British Reports and Historical Records:
- British colonial reports and contemporary eyewitness accounts mention temple destruction.
- Annie Besant and Veer Savarkar documented attacks on Hindu religious sites.

Conclusion:

Yes, temples were destroyed and desecrated during the Moplah Riots, which started as an anti-British uprising but later turned into violent communal attacks against Hindus in Malabar.

So how can it be concluded as merely a class struggle? Next time, someone dismisses the communal angle of the Moplah Riots as propaganda, one should ask, “Why were temples destroyed if the riots weren’t communal? Why did conversions happen? Was Ambedkar lying in his book?“

This is just one of the many lies spread by Congress and CPI(M). Why do they do it? Only they know. Perhaps to ensure Hindus keep supporting them, or maybe to prevent the majority community from developing resentment.

The second reason might have been understandable if only they didn’t paint Hindus as villains in other communal conflicts. The lack of consistency exposes their bias.

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Photo by RDNE Stock project

An Ode to Intermingling With Other Faiths

Yesterday, a Muslim friend visited, and we ended up discussing religion. She’s a practicing Muslim but not overly devout; for instance, she only wears a hijab when her mother-in-law visits.

During our conversation, she shared something beautiful:

People do things in the hope of reaching paradise. There’s so much fear surrounding it. But no one has ever returned from death to confirm if paradise truly exists. What we have now is paradise, isn’t it? You and I, of different faiths, sitting here together, conversing, laughing, and enjoying each other’s company—what better paradise could there be?

I asked her how she developed this perspective when everyone around her follows religious rules so strictly. She said it might be because she attended a non-religious school instead of an Islamic one. She emphasized how important it is to interact with other communities rather than only associating with people from our own. Her husband shares the same outlook. While he offers Namaz five times a day, he hasn’t imposed any religious restrictions on his wife or children. They are the only ones in their family who approach religion this way.

This principle is applicable to all communities. The more we engage with people from different backgrounds, the more open-minded and accepting we become of diverse ideas and perspectives. Conversely, isolating ourselves can lead to more rigid and extreme viewpoints.

I believe this may be why Indians tend to integrate more easily in foreign countries. Growing up in a society where different faiths coexist has shaped our ability to adapt. This is why I feel we should be sharing our culture with the world rather than adopting foreign ones. India’s inclusive culture, which embraces all faiths, is truly beautiful. I hope we continue to honor and preserve it.

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Photo by Markus Spiske