This is a question that Muslims themselves must confront honestly and internally, rather than deflecting scrutiny by labelling all inquiry as Islamophobia.

Once again, terror has struck Australia’s Jewish community. In the aftermath, a familiar argument has surfaced in the media: that only a handful of individuals, three people out of hundreds of millions of Muslims worldwide, carried out this act of extreme violence, and that the wider Muslim community has nothing to do with it. This assertion is repeatedly offered as a moral and religious defense and, on the surface, appears valid.

However, what is conveniently overlooked is that celebrations and open approval of this massacre are visible across sections of the Muslim world, particularly on social media and in private conversations. Alongside this, there has also been what can only be described as cosmetic condemnation and performative solidarity, expressed through slogans such as “Islam is against violence” and “Islam condemns this.”

In this process, the victims cease to be those who lost their lives. Instead, Islam, the religion itself is positioned as the primary victim, and the public energy shifts toward defending the religion rather than mourning the dead.

This raises a more uncomfortable but necessary question. Why does this phenomenon recur? Why does violence against Jewish civilians provoke not only silence but, in some quarters, open approval? Unless this question is confronted honestly, beyond politically correct language and defensive posturing, the cycle of denial, hypocrisy, and repetition will continue, costing more lives and deepening hatred across communities.

In the aftermath of this horrific attack on civilians, another familiar narrative has been foregrounded. Considerable emphasis has been placed on the fact that a Muslim saved people during the attack and that another Muslim stood up against the Islamist terrorists. The issue, however, is not whether a Muslim acted humanely in the face of inhuman violence. That is an expectation of any human being.

The more fundamental question is why the first individual was driven to carry out the attack in the first place. Until this question is addressed honestly, there is little meaning in celebrating the second act of resistance against jihadist violence. Acts of courage during terror attacks deserve recognition, but they cannot substitute for a serious examination of the ideological and religious conditioning that produces such violence. Without confronting these roots, such narratives risk becoming distractions rather than pathways to solutions.

Each time such an attack occurs, a familiar defence is invoked: that this is not true Islam, that this is not the Islam followed by the vast majority of Muslims. While this may be factually correct, it leaves a deeper and more unsettling question unanswered.

Why are these acts of terror repeatedly carried out in the name of Islam? This is a question that Muslims themselves must confront honestly and internally, rather than deflecting scrutiny by labelling all inquiry as Islamophobia. Genuine introspection is not an attack on faith. It is a necessary condition for preventing its distortion into an instrument of violence.

Until this question is faced squarely, moral disclaimers will continue to ring hollow and fail to address the root of the problem.

Arfa Khanum Sherwani, described the Bondi Beach attack as Islamist terrorist violence targeting a peaceful gathering. In response, she was subjected to sharp criticism from sections of the Muslim intelligentsia. She was accused of liberal hypocrisy, of playing into the hands of the West, and of immaturity, among other charges.

This reaction is revealing. It shows how even naming and condemning violence carried out in the name of Islam provokes hostility rather than introspection. The focus shifts away from the crime itself and toward discrediting the individual who dares to call it out.

If thirteen or fifteen people are killed in the name of any ideology, that ideology must be subjected to scrutiny. The problem lies not with those who identify and condemn ideological violence, but with the refusal to examine the ideas that legitimize it. The instinct to silence criticism rather than engage with it reflects a deeper discomfort with accountability.

Many argue that such attacks are a consequence of the war in Gaza and Israel’s military actions. However, this particular attack targeted Jews in Australia, was carried out by a man of Pakistani origin, and occurred on Australian soil. It had no direct connection to the conflict in Gaza.

Until recently, some of our left-liberal circles argued that the attack of 7 October was justified, claiming it was inevitable because seventy-five years of history lay behind it. Even if one were to accept the relevance of historical context, a basic question remains unanswered. What had Jews celebrating Hanukkah in Australia done to people living far away in Pakistan to provoke such violence?

Yet the attack exposes something more troubling. The Gaza conflict is increasingly being conflated and weaponised to justify hostility toward Jewish communities across the world. Political anger over a distant war is redirected into hatred against civilians who have no role in that conflict.

This is deeply concerning. Slogans such as “from the river to the sea” can easily be stripped of political context and transformed into rhetoric that legitimises indiscriminate violence. What begins as a political position risks mutating into a justification for collective punishment and terror.

This slippage between protest and violence must be recognized and confronted before it becomes normalized, and the texts that give moral justification to Muslims to carry out such attacks such as Sahih Bukhari’s Hadees in which Prophet Mohammed reported to have said that ‘The Hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say. “O Muslim! There is a Jew hiding behind me, so kill him.”

What it does require is a responsible, contextual explanation of such texts—how they emerged in specific historical circumstances, how classical scholars understood their limits, and why they cannot be mechanically or morally applied to contemporary civilian life.

Islamic history itself offers clear counterpoints to extremist readings. Jewish–Muslim collaboration was not an anomaly but a lived reality: the Jewish physician who served Sultan Salahuddin Ayyubi, or the Jewish neighbour of the great scholar Abdullah bin Mubarak, are reminders that coexistence, trust, and shared civic life were integral to Muslim societies. These realities stand in direct contradiction to modern attempts to universalise selective texts into timeless mandates of violence.

Disclaimer: Views expressed by writers in this section are their own and do not reflect Milli Chronicle’s point-of-view.

The classified assessment, first reported by The New Indian in an exclusive by Emaad Makhdoomi, reveals that this nexus was formalized during a high-level rally held in Pakistan-occupied Kashmir (PoK) on February 5, 2025.

The rally, provocatively titled the “Kashmir Solidarity and Hamas Operation Al-Aqsa Flood Conference”, took place at Shaheed Sabir Stadium in PoK. Sources confirm that operatives involved in planning the Pahalgam attack were present at the event.

In a declaration that shocked security circles, a Jaish operative reportedly thundered from the stage: “The fighters of Palestine and Kashmir now march as one. Blood will be spilled in Delhi, and Kashmir shall be torn from India.”

Among those in attendance were top-ranking commanders: Talha Saif, brother of JeM chief Masood Azhar; senior field commanders Asghar Khan Kashmiri and Masood Ilyas; and key Lashkar-e-Taiba figures.

Most notably, Hamas made its first known formal appearance in PoK, represented by Dr. Khalid Al-Qadoumi, its Iran-based envoy. Several Palestinian figures were also seen aligning ideologically and logistically with Pakistani terror outfits.

According to intelligence analysts, this summit marked more than just rhetoric—it established a collaborative framework for future joint operations, modeled on Hamas’s asymmetric warfare tactics in Gaza.

“Pakistan-backed terrorist outfits are now consciously emulating Hamas’s blueprint,” a senior Indian intelligence official told The New Indian. “These groups are manipulating religious ideologies to provoke violence and foster deep-seated communal discord within Jammu and Kashmir.”

A Multimedia Propaganda Surge

Days ahead of the February summit, a provocative eight-minute propaganda video was circulated by the Pakistan Markazi Muslim League, glorifying Islamist separatists such as Syed Ali Shah Geelani, Yasin Malik, and Masrat Alam Bhat. The video lauded slain terrorists including Burhan Wani and Manan Wani, showing funeral footage while drawing incendiary parallels between Gaza and Kashmir.

“Pak ki Azadi, Kashmir ki Azadi” blared throughout the production, openly inciting Kashmiri youth to rebel against Indian sovereignty.

Security experts warn that this blend of emotional imagery and militant messaging represents a dangerous evolution in hybrid propaganda, designed to radicalize young minds and fuel communal tensions.

“The aim is to internationalize the Kashmir issue by tying it to the globally resonant Palestine-Israel conflict,” said a counterterrorism analyst. “It’s a strategic pivot designed to rally global sympathy while accelerating internal destabilization.”

Pahalgam Attack: Pre-Meditated and Communally Driven

On March 24, the idyllic town of Pahalgam—a hub for tourists and Hindu pilgrims—was shattered by a brutal terrorist ambush. Sources have confirmed the attack was orchestrated from across the Line of Control (LoC) by banned outfits including Jamaat-ud-Dawa (JuD), Lashkar-e-Taiba, and Jammu and Kashmir United Mujahideen (JKUM). The strike bore the hallmarks of meticulous premeditation, with execution carried out by highly trained Pakistani terrorists.

Three key individuals have been identified as the architects of the attack:

• Saifullah Kasuri (aka Saifullah Khalid), a senior LeT commander with close ties to LeT founder Hafiz Saeed. Designated by the U.S. Treasury Department, Kasuri has served as LeT’s Peshawar operations head and was instrumental in mobilizing the political front Milli Muslim League (MML), widely seen as a civilian mask for LeT’s agenda.
• Abu Musa (aka Musa Kashmiri), formerly affiliated with ISIS, is known for plotting attacks against foreign nationals in India. He was found with jihadist literature and reportedly attempted lone-wolf attacks before realigning with LeT to target non-locals and Indian security personnel.
• Rizwan Hanif, a senior JKUM operative based in Rawalakot, PoK. Intelligence sources say Hanif oversaw the logistics of the Pahalgam strike, including infiltration routes and arms procurement.

Perhaps most disturbing was the revelation that the attackers reportedly interrogated victims about their religion before executing them—pointing to a targeted communal intent. “This wasn’t just a terror attack—it was a message,” said a senior Indian intelligence official. “It signals a dangerous shift from generalized violence to targeted, faith-based executions.”

ISI and Military Involvement

The role of Pakistan’s Inter-Services Intelligence (ISI) and its military in coordinating this growing alliance is under sharp scrutiny. According to multiple sources, the ISI is driving efforts to reposition Kashmir on the global stage by deliberately echoing the Palestine narrative, hoping to energize pan-Islamist sentiments and draw international scrutiny toward India’s internal affairs.

“The ISI is effectively weaponizing the Palestinian cause to export jihad to South Asia,” said a former Indian military officer. “Their goal is twofold: to globalize the Kashmir issue and to create a new generation of radicalized youth who see themselves not just as Kashmiris, but as soldiers in a broader global jihad.”

A Cross-Continental Threat Matrix

This emerging Hamas-LeT nexus signals a dangerous cross-continental collaboration that may reshape the operational dynamics of Islamist terrorism in the region. Indian officials believe this could mark the beginning of a new era of hybrid warfare—fusing militant Islamist ideology with advanced propaganda and asymmetric guerrilla tactics.

As India grapples with the fallout of the Pahalgam massacre, and as global attention continues to focus on the Middle East, security experts are calling for a recalibration of counterterrorism strategies. “We’re witnessing the globalization of local conflicts,” said an Indian intelligence official. “And that’s a warning the world can’t afford to ignore.”

This situation clearly showed that in the new Bangladesh, if you are Hindu, fighting for your rights is considered sedition.

Bangladesh in 2025 feels like a place weighed down by memories. While the events of 1971 linger in the air, the reality on the ground seems more like the partition era of 1947. The once hopeful vision of a Bangladesh where Hindus and Muslims could join hands to create a unified nation has been eroded by the passage of time and the impact of politics.

Today, speaking against India is no longer just a slogan on the streets. It casts a dark shadow over every Hindu teacher, lawyer, and activist who is brave enough to express their views.

The Reported Persecution

Get in touch with Chinmoy Krishna Das’s family. He was a monk who became an activist. His arrest for sedition in late 2024 deeply affected the Hindu community. Why was he arrested? He demanded constitutional protections for minorities. This action sparked not only protests but also violence. Temples were destroyed by fire, homes were robbed. This situation clearly showed that in the new Bangladesh, if you are Hindu, fighting for your rights is considered sedition.

Utsav Mondal was taken and beaten in a police station because of a Facebook post. He survived, but it sent a clear warning: staying quiet is safer. People speak quietly about Bhavesh Chandra Roy, another demised Hindu leader admired for his bravery. Teachers, lawyers, and everyday Hindu citizens find themselves part of a crossfire that battles with history and the future.

Human rights groups and the BBC have been reporting issues faced by Hindus in Bangladesh, particularly after political changes in the country. Hindus are often pressured to prove they are not in support of India as anti-India hatred among the extremists grow stronger. 

In Bangladesh, a troubling wave of violence and fear forced at least 49 minority teachers to resign. These teachers faced physical attacks and threats. Sajib Sarkar from the Bangladesh Chhatra Oikya Parishad shared that out of all the teachers who left their jobs, only 19 were able to return. Across the country, this situation has left classrooms and staff rooms empty and damaged.

Besides targeting homes and temples, attackers are also focusing on schools, where the future generation is being educated. In today’s Bangladesh, even a simple blackboard for education has become unsafe for minority groups.

From August 5 to 20, there were 2,010 incidents of communal violence, resulting in the death of nine people belonging to a minority community. Additionally, a report by TIB highlighted that religion-based politics is gaining more influence in Bangladesh.

The unreported Persecution

In this setting, Tulsi Gabbard, the US Director of National Intelligence, expressed concern: “The ongoing problems of persecution, killing, and mistreatment of religious minorities—Hindus, Buddhists, Christians, Catholics, and others—are a big issue for the US government.” For Hindus in Bangladesh, fear is a longstanding issue, but recent silence about it is something new.

British Journalist Sahar Zand walks through the remains of a burned Hindu barn in northern Bangladesh, calling the scene “gut-wrenching.” A year’s worth of harvest has been destroyed, and the farmer is too scared to speak, his silence a sign of the community’s fear.

Zand’s BBC documentary reveals details that headlines often miss. She notes that “Attacks on the Hindu community happen daily, with 8 to 9 cases reported each week in Northern Bangladesh,” according to local activist Bonamali.

She highlights the despair by mentioning that “Most people are planning to leave. They’ve already packed their important belongings. Every Hindu in Bangladesh has this plan,” a voice shared with her. Zand shows that the violence against Hindus is ongoing, their silence is forced, and often the world is looking away.

At the sidelines event of United Nations, Journalist Sahar Zand stands strongly and speaks the truth that many avoid: “Minorities in Bangladesh are facing attacks. I witnessed it myself, and it’s very frightening. The world needs to pay attention.”

Zand, who has reported from conflict zones such as Afghanistan and Iran, describes Bangladesh as “extremely terrifying.” This is not due to what is in the news, but because of what is not being reported.

“The situation in the country is not being shown in the international media. It feels like the world is ignoring it,” she warns with a clear and strong voice. For Hindus in Bangladesh, Zand’s comments are a rare sign—showing that someone is watching, even as the silence becomes overwhelming.

How Interim Regime Controls Media?

American Researcher and former Pentagon official Michael Rubin attended congressional briefing stated: “Bangladeshi journalists and civil society are in danger. At the same time, Yunus is spending a lot of money to promote his image in international media,” he says. He highlights that the arrest of Farzana Rupa and Shakil Ahmed is now a regular occurrence under the Interim government.

Rubin points out that more than a thousand journalists have lost their jobs for being “too secular,” making newsrooms dangerous for those who don’t align with the authorities’ views.

Political Expert Chris Blackburn, who has been observing the situation in Bangladesh for many years, warns about ongoing efforts by the interim authorities to intimidate and silence the press. His concerns are felt in every newsroom, where editors think twice before deciding to publish.

In Dhaka, journalists are learning to be extremely cautious which is leading to censorship of news about minorities and persecution. Therefore, reports like at-least 49 minority teachers persecution could possibly only be a trailer of the incident. 

 Interim’s lack of accountability Diplomacy

The Interim government in Dhaka often denies reports about attacks on Hindus. They claim these reports are just made-up stories from social media or have political motives. When India raises its concerns, Dhaka’s government accuses India of interfering in its affairs and puts the false blame on Sheikh Hasina’s supporters or outside troublemakers. Instead of dealing with the violence, like the killing of Bhabesh Chandra Roy—which India says shows ongoing persecution—the government’s spokesperson criticizes India.

They talk about communal issues in West Bengal regarding Waqf Bill which is a policy driven issue and nothing to do with targeted minority persecution. They prefer this diplomatic sorcery possibly to make false comparisons based on tactical disinformation. Instead, the Interim Government’s rhetoric fuels mob violence as radical supporters of the interim government declare war against India, Seven Sisters and Hindus getting inspired and radicalized from the theocratic Ghazwa E Hind (Battle against Hindus) sourced from broader Islamic literature (Hadith).

Dhaka surprisingly disregarded DNI Tulsi Gabbard’s statement as misleading, which shows how relentless Bangladeshi authorities are to sabotage facts on persecution. But why Dhaka hasn’t been able to refute Journalist Sahar Zand’s field-based report of unreported persecution of Hindus remains a riddle. 

Disclaimer: Views expressed by writers in this section are their own and do not reflect Milli Chronicle’s point-of-view.