logo
Pahalgam massacre: Techie targeted on bus, asked to read Quran, strip, killed

Pahalgam massacre: Techie targeted on bus, asked to read Quran, strip, killed

Time of India24-04-2025
BENGALURU: It was meant to be a short summer getaway but instead turned into a nightmare.
Madhusudhan Rao
left Bengaluru Sunday with his wife, daughter and son. By Tuesday evening, news of his death in the
terror attack
in Pahalgam reached his stunned neighbours in Riches Garden Layout, Bengaluru.
'He said he'd be back Friday,' said Babu Venu, a neighbour and friend of 15 years. 'He didn't tell us where he was going. It was just summer holidays… None of us imagined this.'
Rao, a software engineer with IBM, was shot dead by terrorists who boarded the bus he was travelling in with his wife Kamakshi Prasanna, daughter Medhasree, son Sridatta.
Police said the attackers asked him his name and religion. When he responded 'Muslim,' they asked him to read from the Quran. He said he'd forgotten. They then asked him to
strip
. He refused and was shot.
Originally from Kavali in Nellore, Andhra Pradesh, Rao lived in Riches Layout, Rammurthynagar, for more than a decade. His wife works with an IT company. The children are aged 17 and 12.
'He was a gem,' said Venu. 'Jovial, honest. He never spoke badly about anyone. He was someone you wouldn't see unhappy.'
Residents are planning a candlelight vigil and walk in his honour on Thursday. 'We were saddened when we heard the news,' said Malthesh of the Riches Garden Welfare and Cultural Association.
'We learnt from Babu about the incident (who in turn found out about it from the media). Madhusudhan was active in our community—always involved in Ganeshotsava and Kannada Rajyotsava celebrations.'
Rao's body was being taken to his hometown. Ten people from Rao's neighbourhood also left for Nellore. 'We're a small, closeknit community here,' said Venu. 'It's hard to believe he's gone.'
Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

The True Story Behind 'Kashmir Martyr's Day'
The True Story Behind 'Kashmir Martyr's Day'

News18

time7 hours ago

  • News18

The True Story Behind 'Kashmir Martyr's Day'

Last Updated: The 1931 riots were not an isolated eruption but rather the strategic outcome of decades of British intrigue and an Anglo-Muslim alliance Every year, July 13 was commemorated as Martyrs' Day in Jammu and Kashmir with an official holiday till 2019 to establish a narrative that is questionable when one looks at the historical facts. This year also this narrative was tried to be revived by the state government under the leadership of Chief Minister Omar Abdullah. Some other local political parties also support this narrative. Keeping aside the political controversy, it is important to look at the developments around July 13, 1931, and decipher whether it was a 'Martyr's Day' or was it a 'black day' for Hindus of Jammu-Kashmir. Even the hagiography of Sheikh Mohammad Abdullah, the grandfather of the sitting Chief Minister Omar Abdullah, couldn't hide the fact that on July 13, the Muslim mobs took law in their own hands leaving no other option for the security forces but to fire upon them to prevent chaos, anarchy and bloodshed. RN Kaul mentioned in 'Sheikh Mohammad Abdullah: A political Phoenix", clearly a hagiography, that in 1931 Abdul Qadir, a Muslim butler to a British officer, was arrested for sedition and was put into jail by the state administration. A huge Muslim mob gathered outside the prison on July 13, 1931. The state forces fired on the mob following which this mob turned in huge processions from the jail looting and burning Hindu shops and also killing some of them. Sheikh Abdullah made his debut as an orator on this occasion when he declared 'Jihad,' writes Kaul. Qadir was a non-Kashmiri Muslim, and he was sowing the seeds of insurgency in Jammu and Kashmir by giving inflammatory speeches. He was arrested on June 25, 1931. The 'Srinagar Riot Enquiry Report' which was delivered by a high-level commission appointed to inquire into circumstances of the firing on July 13 by the state forces and the subsequent anti-Hindu violence clearly mentions a few things. One, the Muslims had held a significant meeting on July 12 that incited the crowd to gather at the jail, leading to violence. Two, there was a very small police force at the prison. Three, the Muslim mob had started pelting stones at the cops who were guarding the prison and the mob dangerously moved close to the gate of the prison. It didn't heed the warning of the police. The committee examined 112 witnesses and collected written statements. Evidence indicated that the crowd's intent was to indulge in rioting, forcing entry into the jail. After the firing at jail, Hindus were attacked by the Muslim mobs in a well- planned manner. The report says(pp14), 'Pandit Shri Kanth Khar (Witness number 65) gave reasons for his opinion that the loot was independent of the occurrence at the Jail. He said that all the looters came from the direction of Sovra, a suburb of Srinagar and did not come from the direction of the jail." Quoting several witnesses as well as information gathered from the ground by the Inquiry Commission's members this report confirmed looting of Hindu shops and houses in Maharajgunj Bazar, Vicharnag, and other areas. Eric Biscoe, Principal of C.M.H. School, witnessed looting in an alley near Alikadal. He described the street as filled with debris, including broken glass, bags of grain, and groceries, mostly from Hindu's shops. The Commission said (pp13), 'We ourselves visited Vicharnag though long after the occurrence. A view of the house of Pandit Kailash Butt convinced us that everything in his house was ransacked, his property stolen and his Account-books torn. A large iron safe was carried out and broken there and was lying on the road when we went, in a broken condition." British role In fact, if one looks at the historical developments in Jammu and Kashmir, it becomes clear that these anti-Hindu riots that erupted in Srinagar on July 13, 1931, were not merely spontaneous reactions but rather the outcome of a long and calculated British strategy to undermine the Treaty of Amritsar (1846)—an agreement signed between the British and Maharaja Gulab Singh, the founder of the princely State of Jammu and Kashmir. The British had long desired to dominate the Northern Frontiers of India, both to monitor Russian expansionism and to control the tribal areas along the Himalayas. They recognised Jammu and Kashmir's immense strategic and civilisational value, particularly its role in securing India's northern border and its contribution to India's cultural identity rooted in the Himalayas. But British ambitions were not just geopolitical—they also had a deeper political motive. By weakening the authority of the Maharaja, they aimed to subvert local rule through communal engineering. This plan took root as early as the mid-19th century and was aided by the developing Anglo-Muslim alliance, a tactic in the broader British divide-and-rule policy. The tragic events of 1931 in Kashmir were, in many ways, the culmination of these long-term designs. The British resentment toward Maharaja Hari Singh also stemmed from his nationalist vision, a view that clashed with British imperial interests. Further exacerbating the situation was the emergence of the All India Kashmir Muslim Conference in 1928, which, though presented as a body advocating Muslim educational rights, had deeper roots in pan-Islamist mobilisation driven from Punjab. Most of its members had no personal ties to Kashmir, and their actual goal was to secure jobs for Punjabi Muslims in the J&K State administration under the pretext of Muslim representation—especially since many local Muslims remained educationally underqualified at the time. The riots of July 13, 1931, thus, were not an isolated eruption but rather the strategic outcome of decades of British intrigue and an Anglo-Muslim alliance. Contemporary reports and eyewitness accounts show how imperialist manipulation, communal propaganda, and political engineering came together to orchestrate a crisis that served British colonial objectives while deeply unsettling this region and sowing the seeds of an anti-Hindu campaign that has unfolded rapidly since then. The writer is an author and a columnist. His X handle is @ArunAnandLive. Views expressed in the above piece are personal and solely those of the author. They do not necessarily reflect News18's views. tags : jammu and kashmir view comments Location : New Delhi, India, India First Published: July 18, 2025, 15:05 IST News opinion Right Word | The True Story Behind 'Kashmir Martyr's Day' Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.

Why Left-‘Liberals' Are Downplaying Violence In Spain
Why Left-‘Liberals' Are Downplaying Violence In Spain

News18

time10 hours ago

  • News18

Why Left-‘Liberals' Are Downplaying Violence In Spain

At the heart of the problem is unwanted and often illegal immigration of Muslims into not just Spain but the entire Europe The main purpose of language is communication, but Left-'liberals' often deploy it to conceal the reality, spread disinformation, and further their agenda. Top items on their agenda are downplaying the unpleasant features of radical Islam and veiling the violence by Muslims, the recent case being violence in Spain, which apparently Muslims perpetrated. A news agency reported, 'Violent clashes erupted between far-right groups, local residents and North African migrants in a town in southeastern Spain late on Saturday following an attack on an elderly man by unknown assailants earlier in the week." Notice the mention of 'far-Right groups, local residents and North African migrants." It may look like some neo-Nazi outfits—with whom far-Right is considered synonymous—along with a few parochial churls began the ruckus. Nowhere in the 318-word report are the words 'Muslims" and 'Islam" mentioned. The recent violence was triggered in Torre-Pacheco when the Muslim migrants thrashed an elderly man in the street. At the heart of the problem is unwanted and often illegal immigration of Muslims into not just Spain but the entire Europe. Along with them come Islamist and jihadist ideas, resulting in violence, the worst being the 2004 Madrid train bombings, the deadliest Muslim attack on European soil. In August 2017, a Muslim drove a van into crowds on Barcelona's busy Las Ramblas, mowing down 13 people; the attack was claimed by the Islamic State (IS) group. Hours later, there was a second attack in the southern coastal town of Cambrils, killing a woman. Over the past several decades, Europe has transformed into a truly multicultural continent. People from across the globe—belonging to diverse ethnicities, religions, and nationalities—have made Europe their home. Among them are Hindus, Sikhs, Buddhists, Christians from non-European countries, and others who, for the most part, integrate peacefully into European societies. They contribute to the economy, respect local laws, and generally coexist without major friction with native populations. Incidents involving these groups clashing with local populations over religious or cultural issues are exceedingly rare. However, in stark contrast, the experience with overwhelming majorities of Muslim immigrant populations in Europe has been different, and increasingly fraught with tension. From France to Germany, Britain to Sweden, and Italy to Spain, conflicts involving some Muslim communities have frequently made headlines. These tensions range from social friction and cultural disputes to, in some extreme cases, violent acts carried out in the name of religion. This raises an uncomfortable but important question: why is it that similar issues are not commonly observed with other non-European religious communities? A key part of the answer lies in the refusal of Islam, as a faith and civilizational system, has faced in reconciling to come to terms with the foundational principles of modernity. Unlike the trajectory followed by other major religions, Islam has seen far less theological or philosophical engagement with Enlightenment-era values such as individual liberty, freedom of expression, secular governance, and tolerance for dissent. These values underpin much of European political and social life, and failure to embrace them can create deep cultural dissonance. For many Muslims, identity is closely intertwined with religion, often in ways that do not allow for personal interpretation or deviation from traditional norms. This has led to difficulties when adjusting to secular societies where religion is expected to be a private affair and where critical engagement with religious ideas—including satire or irreverence—is legally protected and culturally embedded. In extreme instances, this clash has culminated in acts of violence or intimidation—such as attacks over depictions of the Prophet Muhammad or over perceived blasphemy—which are utterly unacceptable in liberal democracies. In contrast, other communities may find certain cultural elements uncomfortable or offensive but seldom respond with threats or violence. However, the reluctance to address this issue honestly is not limited to segments within the Muslim community alone. Many intellectuals and commentators—particularly on the Left—prefer to avoid uncomfortable truths in the name of cultural sensitivity or fear of being labeled Islamophobic. While compassion and anti-discrimination efforts are noble, a blanket refusal to discuss the ideological roots of recurring social tensions does more harm than good. It enables denial, avoids reform, and alienates moderate Muslims who wish to harmonize their faith with modern values. It is crucial to understand that this is not an indictment of all Muslims, most of whom live peacefully; it is a call for honest dialogue about the ideological challenges facing Islam in the modern world, and the need for reform within religious thought to embrace pluralism, freedom, and reason. Only when these issues are acknowledged by both Muslim leaders and their liberal allies can meaningful integration and social harmony be achieved across Europe. To begin with, Muslim elites and Left-'liberals' must stop the abuse of language by taking recourse to phony concepts like 'Islamophobia.' Phony, because the fear of Islam is real, as the victims of the Madrid and London bombings know. First Published: Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into a world of global content with local flavor? Download Daily8 app today from your preferred app store and start exploring.
app-storeplay-store