The following six incidents, escalating in severity, provide a chilling reflection of this growing menace.

 Details of the incidents

1. Lakhisarai, Bihar – October 15, 2024

In the first incident, members of the Bajrang Dal intercepted a pick-up truck that happened to be transporting cattle. Without any evidence, they accused the drivers of smuggling cattle to Bangladesh, a common and baseless allegation leveraged by vigilantes across the country. The drivers faced harassment and intimidation before being handed over to the police. This incident exemplifies how vigilante groups don the garb of stormtroopers,  taking the law into their own hands. Despite the lack of evidence for their claims, the Bajrang Dal members have faced no consequences for their actions, highlighting the growing normalisation of such behaviour. Worse regimes in power with the same ideology allow such violence unchecked.

 

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2. Surajgarha, Lakhisarai, Bihar – October 16, 2024

Just a day later, in the same district, Bajrang Dal members once again resorted to violence. Truck drivers transporting buffaloes near a police station were assaulted and robbed by the vigilantes. They reported that their money and mobile phones were stolen during the attack. The fact that this assault occurred so close to law enforcement underscores a disturbing trend: even in the presence of police, cow vigilantes feel empowered to act violently, reflecting a serious breakdown of law and order.

 

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3. Kaliabar, Assam – October 16, 2024

On the same day in Assam, four Muslim drivers were attacked by locals who accused them of being ‘cow thieves’. Despite having receipts for the cows purchased from local markets, the drivers faced assault and were later handed over to the police. The disregard for legal documentation and the swift resort to violence not only reflects the vigilantes’ sense of entitlement but also raises serious concerns about the accountability of local law enforcement, which failed to protect the victims or investigate the accusations thoroughly.

4. Renukoot, Sonbhadra, Uttar Pradesh – October 18, 2024

In Renukoot, members of a right-wing group apprehended two men, accusing them of transporting beef. Once again, the victims were handed over to the police without any due process. This incident is illustrative of a broader pattern where mere allegations are sufficient for vigilantes to act violently against individuals from minority communities, disregarding their rights and legal protections. Such incidents not only undermine individual liberties but also perpetuate communal tensions across regions.

5. Karnal, Haryana – October 20, 2024

Bajrang Dal members in Karnal stopped a truck they falsely accused of smuggling cows and called the police. Upon investigation, police found the truck had all necessary documentation, and there were no illegal activities occurring. In this rare instance, police warned the Bajrang Dal members to differentiate between truth and falsehood. However, this kind of police action remains an exception; the consistent failure of law enforcement to challenge the actions of vigilante groups raises significant concerns about their complicity in such incidents.

6. Mhasane, Parner Taluka, Ahmednagar, Maharashtra – October 20, 2024

The most brutal of the six incidents occurred in Maharashtra, where a group of cow vigilantes apprehended two Muslim cattle traders. In a shocking display of violence, the traders were stripped, brutally beaten, and publicly humiliated before being handed over to the police. Their vehicle was vandalised, and the 52 cattle they were transporting were seized and sent to a local gaushala (cow shelter). This incident starkly illustrates the extent of violence that cow vigilantes are willing to inflict, showcasing a deep-seated culture of dehumanisation and targeting of minorities under the pretext of cow protection.

The emerging pattern: Vigilantism and impunity

These six incidents are not isolated; they represent a growing trend across India where cow protection has become a convenient pretext for targeting minorities, particularly Muslims. The attackers in these incidents are frequently linked to right-wing groups like the Bajrang Dal, which, under the banner of cow protection, have unleashed violence with little fear of prosecution.

BJP governments in power in the state and centre have allowed such targeted violence, unchecked. The political opposition is reluctant to raise these issues with the rigour they deserve.

What is deeply troubling is the apparent complicity of law enforcement in many of these cases. Instead of upholding the law, police forces either allow vigilante groups to act with impunity or, worse, enable them by handing over innocent people to the police after assaulting them. In cases like those in Karnal and Kaliabar, where documentation proved that no wrongdoing occurred, the vigilantes still faced no legal consequences. This emboldens such groups to continue their illegal activities, fostering a climate of fear and violence.

Despite the rising number of such incidents, there has been little to no action taken against the perpetrators. The government’s silence, coupled with the police’s reluctance to act, signals a worrying acceptance or endorsement of these violent acts. There has been no strong condemnation or steps to curb cow vigilantism, which points to a larger systemic issue where communal divisions are being deepened through acts of violence masked as protection of cows.

India’s legal system provides clear procedures for dealing with cattle-related offenses, but vigilante groups have undermined these processes, creating their own form of mob justice. This trend is not just a matter of individual incidents; it signifies a growing challenge to the rule of law and the social fabric of India.

The price of vigilantism: A call for accountability

The six incidents recounted here are not just isolated acts of violence—they are part of a larger, growing trend of cow vigilantism in India, where law and order are being subverted by right-wing groups. The lack of accountability, the inaction of law enforcement, and the silence of the government are creating an environment where such violence thrives. Without urgent intervention, this trend threatens to deepen communal divides and undermine the rule of law across the country.

As these incidents continue to rise, it is imperative for civil society, legal experts, and human rights advocates to demand accountability from both the government and law enforcement. The time has come to restore the rule of law, protect the rights of marginalised communities, and ensure that no individual is subjected to violence or humiliation based on their identity. The question remains: how many more incidents must occur before there is a collective acknowledgment of the threat posed by vigilante groups to the democratic and secular fabric of India?

Related:

2024: Cow vigilantism escalates in July and August with rumour-driven raids and violent assaults on Muslim while legal consequences for perpetrators missing?

MP diverted SC/ST welfare funds for cow welfare, atrocities against Dalits reported across country

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Five BJP run states see spiral in targeted anti-Muslim violence, cow vigilantism and assaults reported

The post Mob rule: The surge of cow vigilantism threatening minority livelihoods appeared first on SabrangIndia.

India, a diverse and multicultural nation known for its vibrant traditions and rich history, has recently witnessed a disturbing surge in incidents that combine assault and cow-related violence. These events have raised serious concerns about the state of communal harmony, religious tolerance, and law and order in the country. This report seeks to shed light on a series of incidents that have occurred in various regions of India, demonstrating a worrying trend of violence rooted in religious and communal tensions.

In recent times, incidents involving harassment, physical assault, and extortion have come to the forefront, all tied to issues related to cows and religious identity. The incidents detailed in this report are a grim reminder of the need to address and resolve the underlying factors that fuel such violence. They underscore the importance of maintaining peace, harmony, and justice in a diverse and pluralistic society like India.

By exploring the incidents in Kangra, Himachal Pradesh, Didwana, Rajasthan, Pachgaon, Gurugram, Haryana, and the tragic death of Razzak Khan in Gurugram, Haryana, we aim to offer insights into the complex web of factors contributing to such violence.  In a disturbing series of events, our article delves into the incidents of combined assault and cow-related violence that have recently occurred in various parts of India. These incidents have raised significant concerns and demand our attention as they involve acts of harassment, physical assault, and extortion, all based on religious and communal tensions. We will provide a comprehensive analysis of the incidents, taking into account available evidence and sourcing information carefully to present an accurate account of these troubling events.

1. Kangra, Himachal Pradesh – Harassment of a Muslim Trader

On September 10, 2023 a video was posted by Hindutva watch, this troubling incident occurred in Kangra, Himachal Pradesh, where a Muslim trader was harassed due to his faith by a group of Hindu far-right supporters. In the video, it can be observed that the individuals in question, who are not law enforcement, proceeded to inspect the Muslim trader’s car without authority. The trader was derogatorily referred to as a “mulle,” a term used to describe Muslims, and was asked for the registration papers of his car, despite the lack of any legal basis for such an action. This incident serves as a stark example of harassment based on religious identity.

Location: Kangra, Himachal Pradesh

Hindu far-right supporters harass a Muslim trader because of his faith. pic.twitter.com/7YAfyyPG6h

— HindutvaWatch (@HindutvaWatchIn) September 10, 2023

2. Didwana, Rajasthan – Assault on Sabir, a Muslim Scrap Dealer

In another disturbing incident which was posted by Hindutva watch on September 11, 2023, in Didwana, Rajasthan. Sabir, a Muslim scrap dealer, fell victim to a brutal assault allegedly over suspicion of stealing scrap. According to reports, the accused not only physically assaulted Sabir but also extorted 21,000 rupees from him under the pretext of a donation for the village cowshed. The incident was captured on video, and it quickly went viral on social media, drawing widespread attention. Subsequently, the police took action and arrested the individuals involved in the assault. However, the incident highlights the alarming trend of far-right Hindu supporters taking the law into their own hands.

Location: Didwana, Rajasthan

Sabir, a Muslim scrap dealer, was brutally assaulted by a group of Hindu men, allegedly over suspicion of stealing scrap.

According to reports, the accused also extorted 21000 rupees from Sabir as a donation for the village cowshed. pic.twitter.com/TQRWYXlhBg

— HindutvaWatch (@HindutvaWatchIn) September 11, 2023

3. Pachgaon, Gurugram, Haryana – Assault on a Truck Driver

On September 11, 2023 a video was posted by Hindutva watch highlighting an incident occurred in Pachgaon, Gurugram, Haryana, where members of Monu Manesar’s cow militia assaulted a truck driver who was transporting. In a video of the incident, the assailants can be seen assaulting the driver, placing his slippers on the windshield of the truck, and displaying the truck’s registration number while chanting “gai mata ki jai” (hail mother cow). This incident underscores a disturbing pattern where individuals, driven by their religious beliefs, engage in acts of harassment and violence against others who are simply going about their daily routines.

Location: Pachgaon, Gurugram, Haryana

Monu Manesar’s cow militia members assault a truck driver for transporting cattle. pic.twitter.com/vlAv7bDsSr

— HindutvaWatch (@HindutvaWatchIn) September 11, 2023

4. Gurugram, Haryana – Death of Razzak Khan

Again, a picture was posted by the observer post September 1, 2023, in Gurugram, Haryana, a driver named Razzak Khan, aged 54, from Nuh’s Tapkan Village, was found dead after he had traveled to Gurugram carrying goats. His son, Shakir, alleged that his father was beaten to death. The circumstances surrounding his death raise grave concerns, and it is essential to investigate the incident thoroughly to determine the cause and those responsible.

A driver from Nuh’s Tapkan Village in Haryana named Razzak Khan, 54, traveled to Gurugram yesterday carrying goats. His dead body was found today. His son, Shakir, claimed that his father was beaten to death.@TheObserverPost pic.twitter.com/5xgSyL5w5k

— Meer Faisal (@meerfaisal01) September 1, 2023

Background on the Region and Communal Dynamics:

To understand the recent incidents of combined assault and cow-related violence in Haryana and its neighbouring areas, it is essential to delve into the region’s historical and socio-political context. Haryana, like many parts of India, has a complex history characterised by both interfaith tolerance and communal tensions. This background provides important insights into the factors contributing to such incidents.

Interfaith Tolerance and Communal Forces:

1. Historical Context: Haryana has a diverse religious landscape, with a significant Hindu population, along with sizable Muslim and Sikh communities. Historically, the state has been known for its coexistence of different faiths, with numerous religious sites and a rich cultural heritage.
2. Changing Dynamics: In recent years, however, there have been growing concerns about the rise of communal forces and religious polarization in Haryana. This shift can be attributed to various factors, including political developments, economic disparities, and social tensions.
3. Political Influence: The state’s political landscape plays a crucial role in shaping communal dynamics. The upcoming elections, both at the state and national levels, may have heightened the political rhetoric around religious identity and communalism, as political parties vie for votes.
4. Economic Factors: Economic disparities and competition for resources, including land and jobs, have occasionally led to communal tensions. These tensions can be exploited by various groups for their own agendas.
5. Recent Riots: The recent riots in Haryana, the Nuh violence which took place in early August have further underscored the challenges related to communal harmony in the region. These incidents may have fuelled existing tensions and contributed to an atmosphere of distrust and apprehension.

Election Context:

The proximity of the incidents to upcoming elections adds another layer of complexity. Elections often intensify political rhetoric, and candidates may use religious and communal issues to appeal to their voter base. This can exacerbate existing tensions and create an environment conducive to acts of violence or harassment.

In conclusion, Haryana and its neighbouring areas have historically experienced interfaith tolerance, but recent developments, including the rise of communal forces and the context of impending elections, have added complexity to the communal dynamics in the region. It is crucial for authorities, civil society, and responsible citizens to address these challenges proactively and promote a culture of religious and communal harmony to prevent further incidents of violence and ensure a peaceful coexistence of diverse communities.

Motivations and Ideology of the Far-Right Group:

To comprehend the motivations behind the violent acts committed by the far-right groups in these incidents, it is essential to delve into the ideologies that drive their actions and assess how these ideologies may have influenced their targeting of individuals from different faiths.

Hindutva Ideology:

The far-right groups involved in these incidents are often associated with the Hindutva ideology, which plays a significant role in shaping their motivations.

• Hindutva as a Driving Force: Hindutva, or “Hindu” nationalism, is a core ideology for these groups. It advocates for the promotion and protection of Hindu culture, values, and traditions and envisions India as a Hindu-only nation. This ideological framework may have motivated them to assert their vision of a Hindu-centric India and protect what they perceive as Hindu interests.
• Cow Protection: A central tenet of Hindutva ideology is the veneration of cows. Far-right groups mobilize under the banner of ‘gau raksha‘ (cow protection) and see it as their religious duty to safeguard cattle. They view any harm to cows as an affront to Hindu religious sentiment and may justify vigilantism in defence of their beliefs.

Communal Tensions:

Communal tensions and religious polarization have been on the rise in recent years in India, including the regions where these incidents occurred. Far-right groups exploit these tensions for their agendas.

• Online Presence and Propaganda: These groups often maintain a strong online presence, using social media platforms to disseminate propaganda, rally supporters, and reinforce extremist views. Online echo chambers can further radicalize members and reinforce their commitment to their ideologies.

Targeting Individuals of Different Faiths:

The ideologies associated with these far-right groups may have influenced their decision to target individuals from different faiths.

• Religious Exclusivity: Hindutva ideology often promotes religious and cultural exclusivism, perceiving other religions as threats to Hinduism. Far-right groups may view individuals from different faiths as adversaries and believe that targeting them is a means of protecting their own religious identity.
• Vigilantism and Religious Assertion: Far-right groups may believe that acts of harassment and violence against individuals of different faiths are a form of religious assertion and defence of their beliefs. They may see these actions as necessary to protect what they perceive as the sanctity of their religion and culture.

In conclusion, the motivations behind the violent acts committed by far-right groups are closely tied to Hindutva ideology, cow protection, and communal tensions. These ideologies may have influenced their decision to target individuals from different faiths, as they perceive them as a challenge to their vision of a Hindu-centric India. Understanding these motivations is crucial for addressing and preventing further incidents of communal violence in the region and promoting religious and communal harmony.

Factors contributing to violence-

1. Social Factors:
   a. Communal Tensions: Historical tensions between religious communities in the region play a significant role in contributing to the eruption of violence. Past conflicts or grievances often simmer beneath the surface and can resurface when new incidents occur. These unresolved issues create a volatile environment where any provocation can lead to violence. The memory of previous communal clashes may breed mistrust and suspicion among different religious groups, making it easier for extremist elements to exploit these divisions.
   b. Lack of Education: Low levels of education and awareness in certain communities can contribute to prejudices and intolerance. Individuals with limited access to education may lack exposure to diverse perspectives and may be more susceptible to extremist ideologies. Education plays a vital role in promoting tolerance, critical thinking, and interfaith understanding. The absence of quality education can perpetuate stereotypes and biases, making individuals more receptive to extremist propaganda.
2. Cultural Factors:
   a. Religious Conservatism: The rise in religious conservatism, often amplified by factors like social media and charismatic religious leaders, can fuel extremist ideologies. When individuals become more conservative in their religious beliefs, they may become less tolerant of other faiths. This shift towards religious conservatism can lead to an increasingly polarized society, where adherents of different religions view each other with suspicion and distrust. Extremist groups capitalize on this polarization to advance their agendas.
   b. Cultural Myths: Cultural myths and narratives, frequently propagated by extremist groups, can contribute to the creation and reinforcement of stereotypes and biases. These narratives may dehumanize and demonize minority communities, portraying them as threats to the majority culture or religion. Cultural myths can be particularly insidious as they shape the collective consciousness and can be used to justify acts of violence against perceived enemies.

3. Historical Context:
   a. Interfaith Conflicts: The region’s history of interfaith conflicts and communal tensions has left lasting scars on communities. Past incidents of violence and unrest may have created deep-seated mistrust and grievances that continue to affect current relations between religious groups. Communities may harbour resentment and fear, making it difficult to bridge divides and promote interfaith harmony.
   b. Lack of Reconciliation: Inadequate reconciliation efforts and a lack of justice for past incidents of violence can create a climate of impunity. When individuals believe they can act without consequences, it emboldens them to engage in further violence. The absence of mechanisms for addressing historical grievances and providing closure can perpetuate a cycle of violence and reinforce extremist ideologies that promote hostility and intolerance.

In addressing and preventing future incidents of communal violence, it is essential to consider these social, cultural, and historical factors. Effective strategies should not only address immediate law enforcement actions but also promote education, interfaith dialogue, and reconciliation efforts to heal past wounds and foster understanding among religious communities.

Conclusion-

In conclusion, recent events that have unfolded in various parts of India serve as a stark reminder of the paramount importance of upholding the rule of law and adhering to the constitutional values embedded in our nation’s foundation. It is imperative to address the concerning trend of individuals taking the law into their own hands, as these actions not only undermine the principles that guide our society but also pose a significant threat to communal harmony and religious tolerance.

Taking the law into one’s own hands is a direct violation of the established legal framework that governs our nation. The rule of law is the cornerstone of a democratic society, ensuring that justice is administered fairly and consistently to all citizens, regardless of their background, beliefs, or affiliations. When individuals resort to violence or vigilantism, they bypass this legal framework, which can lead to chaos, anarchy, and the erosion of trust in our justice system.

Furthermore, our Constitution enshrines values of secularism, equality, and religious freedom, emphasizing the protection of the rights and dignity of every citizen. Acts of violence driven by religious or communal motives directly contradict these constitutional principles. It is imperative that we collectively reject and condemn any actions that seek to infringe upon these values.

In times of conflict or tension, it is essential to reiterate that our justice system is well-equipped to address grievances and ensure that justice prevails. Rather than taking the law into one’s own hands, individuals should have faith in the established mechanisms for dispute resolution and legal recourse. These mechanisms are designed to uphold the principles of fairness, justice, and equality for all.

To foster a harmonious and inclusive society, it is our collective responsibility to promote and uphold the rule of law, respect the Constitution, and reject violence as a means of addressing differences or grievances. Only by adhering to these foundational principles can we preserve the essence of our democracy and work towards a more just and tolerant society for all citizens.

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Rishikesh’s Troubling Interfaith Clash: Mazars Targeted, Constitutional Harmony Under Threat

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In another brute case of mob justice, two men were stripped and paraded and whipped with a belt for allegedly selling beef in Chhattisgarh’s Bilaspur district. A video, that has gone viral over the past two days, shows the men stripped to their underwear being paraded through a street as a crowd follows them, reports NDTV. A man in the crowd whips one of the accused as others record the episode on their phones and some voices egg him on.

The two accused have been arrested and police said over 33 kg of beef was recovered from them. Das (50) and Ramnivas Mehar (52) were riding a two-wheeler loaded with a white sack. When the complainant and others asked them what is in the sack, they replied that it had beef, the complaint says. Senior police officers were then informed, and the two men were taking into custody, the police said.

The recorded statement said that 33.5 kg of beef was recovered from the accused and that they were taken into custody. The two were produced in court today. The police have said that the recovered meat was examined by a veterinary doctor, but there are no details regarding the report of this examination.

When NDTV reached out to senior police officers in the district, the channel got no response. There is also no information on whether any action has been taken against the men involved in stripping the accused and whipping them on the street.
 

Related:

Muslim man assaulted in Assam for selling beef, NHRC issues show-cause notice to gov’t

Why is Badruddin Ajmal advising Muslims to avoid eating beef?

No beef within 5 kms of temples: Assam’s new cow protection bill

Cow Slaughter Prevention Laws in India

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Government still evasive about Clause 6 Committee report

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In April 2019, 68-year-old Shaukat Ali was beaten up for allegedly selling beef dishes in his restaurant located what was considered a ‘Hindu neighbourhood’ in Assam’s Biswanath Chairali district. He was not only accused of hurting Hindu sentiments, but also allegedly force-fed pork as a punishment. The National Commission for Human Rights has now issued a show cause notice to the Assam government.

In its ruling delivered on March 12, 2020, the NHRC said, “Issue notice u/s 18 of the PHR Act 1993 to the Chief Secretary, Assam to show cause as to why the Commission should not grant monetary relief of Rs. 1,00,000/- (Rs. One Lakh only) to the victim Shaukat Ali within 6 weeks.” The NHRC also said, “Director General of Police Assam is directed to submit action taken report against the guilty police officials within 6 weeks.”

The NHRC also found the actions of a public servant who was collecting taxes in the area with the help of local youth questionable. This public servant had tried to collect taxes from Ali. After carefully scrutinizing the Superintendent of Police’s report in the case, the NHRC ruled, “It is clearly discernible from the report that public servant was collecting revenue from the market involving some local unemployed youths which is against the law. The victim was found insulted and disgraced on basis of caste/religion, therefore, human rights of the victim were violated by collecting revenue by a public servant i.e. profession tax collector illegally. Police has apprehended 15 persons and forwarded them to judicial custody. Thus, prima facie it is a case of violation of human rights of the victim for which the State is vicariously liable to compensate the victim.”

We had first reported this incident last year, when a video of the assault went viral. It is also noteworthy that the incident had taken place around the time of the general elections held that year. Ali, according to his family, ran a small eatery selling rice and meat twice a week, on Sundays and Thursdays. The other days of the week, he sold ittar, veils and religious texts.

It is noteworthy that Assam’s Cattle Preservation Act, 1950 allows the slaughter of cows only over 14 years of age or those incapable of breeding. As per the Act, a fitness for slaughter certificate (loosely referred to as a license) must be granted by a veterinary doctor. However, consuming or selling beef is nor a cognisable offence in the state.

The entire NHRC ruling may be read here: 

Related:

Elderly Muslim man beaten for selling beef in Assam

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Representation Image

Violence over cow slaughter rumour: MP court acquits nine in rioting case

In a 2013 case, social activist Anurag Modi had moved the apex court, alleging that former BJP minister Kamal Patel and his son Sudip had instigated the riots with an eye on the Assembly elections.

Nine persons accused of burning houses and shops belonging to Muslims following a rumour about cow slaughter in Madhya Pradesh’s Khirkiya tehsil in 2013 have been acquitted by a trial court in Harda district, on ground of the ‘absence of prosecution witnesses who had fled’. Ironically, the acquittals in one of the 12 cases of rioting in the Chhipabad Police Station area has come days before the hearing in the Supreme Court of a petition alleging that the police did not properly investigate the riots.
Around 50 Muslims lost their homes and shops on September 9, 2013, in Kheda and Pahatgaon villages as rioters took to the streets accusing Muslims of slaughtering a cow. The autopsy report said the animal died of consuming polythene bags.

Social activist Anurag Modi had moved the apex court, alleging that former BJP minister Kamal Patel and his son Sudip had instigated the riots with an eye on the Assembly elections. He had moved the SC after the Madhya Pradesh High Court rejected his petition. Investigating Officers have been asked to appear in the SC on July 17.

Only last week, Special Judge Vivek Agarwal acquitted nine of the 12 accused, observing that most prosecution witnesses were not present because they had fled. It was not established from the deposition of witnesses that the accused committed the crime, he said.

The complainant, Sayeed Khan had stated in his complaint: “A mob of 400 to 500 people shouting ‘Gai katne walonke haath kat do (chop the hands of cow slaughters)’ and ‘Jai Shri Ram’ entered our house and shoved a rod into the diesel tank of the tractor. They used the diesel to set vehicles and the house on fire.’’ The police, had later booked Surendra alias Tiger Gopal Singh, self-proclaimed chief of Gauraksha Commando Force, and 11 others under charges of rioting, trespass and arson.

When he was examined in court, Sayeed said he did not know the accused and would not be able to identify who set the house on fire. Defence lawyer Prakash Tank, representing the accused, said that neither the police nor the prosecution was serious about the trial.

The Code of Criminal procedure, section 311, encourages the court to be the ‘eyes and ears of justice’ and intervene when the investigations have been inadequate or witnesses turned hostile. Section 311 empowers the court at any stage of any inquiry, trial or other proceedings under the Code to summon any person as a witness or examine any person in attendance, though not summoned as witness or recall and re-examine already examined witnesses. In the fames BEST Bakery case, April 12, 2004, the Supreme Court had quoted from this section and the jurisprudence around it to encourage lower courts to act in the interests of justice.

Increasingly, the absence of adequate definitions of ‘mass crimes’, arson, mob violence and lynchings, have led to demands for a law against mass crimes that defines these crimes, and puts the onus on the participants of the mob, the financiers and instigators of the mob as also local police and administrative officials when such mob violence is allowed to take place.
 

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A nation, deeply regressing into superstition and irrationality, seething in a cultivated environment of fear, where baseless rumours manifest into whispers of the meat that must not be named. Where disagreement on the basis of dietary preferences incites violence of unspeakable kinds against those suspected of deviance. On September 28. 2015, Mohammed Akhlaq was stabbed and murdered by a frenzied mob in Dadri, UP on the suspicion that he had slaughtered a cow for subsequent consumption. Mohammed Majloom and his 12 year old nephew, Imtiyaz Ansari were victims of a similar fate, their bodies were found hanging from a tree in a village in Jharkhand. Their lynching was garbed as a cattle loot, only to later find a link between one of the accused and a local gauraksha outfit. Pehlu Khan was attacked and succumbed to injuries in the Alwar district of Rajasthan in April of 2017 in the wake of heightened cow vigilante activity across the country, tightening vehicle checks for the transport of cattle. In Maharashtra, two meat traders from Malegaon were thrashed and in Jharkhand, a Muslim man was attacked by a mob on the suspicion that he was carrying meat for an Iftar party. Most recently, 16-year old Hafiz Junaid was lynched on his way back to Ballabhgarh, Haryana after Eid shopping. Not even a week later, Alimuddin Ansari was lynched by a mob of ten, who set his vehicle ablaze and killed him on the pretext that he was carrying “cattle meat” in his vehicle.
 
The Prime Minister’s half hearted call against the lynching violence, is strikingly clear in the prolonged delay of comment which was then followed by a speech on the protection of cows. Amit Shah, the BJP President played the blame game by callously stating, “I do not want to undermine lynching incidents, by presenting a comparison.” His comment does exactly what he initially claims to not do. It undermines the irreversible loss and grief that has been unfairly meted out to an oppressed minority, all in the name of beef.

Without doubt, these lynchings are communally motivated and rooted in the strongly held fanatical belief that the consumption of beef in Hindu society is a taboo. The glorification of the cow, its attributed sanctity and presumed symbolism in Hindu culture are the pillars on which the cow vigilantes stand, if at all. The project must then be to investigate into the legitimacy of claims of the intrinsically sacrosanct nature of cows in Hindu culture vis-à-vis historical evidence and whether the collective conscience that is invoked in conversations surrounding beef are truly ingrained in religious scriptures and texts as they so often claim to be.

The renowned historian, DN. Jha provides a detailed account on the historical consumption of beef in various pockets of Hindu society in his book ‘The Myth of the Holy Cow’ and makes compelling arguments in support of a dietary culture inclusive of beef. He relies on an irrefutable range of textual and religious sources ranging from the Rgveda and Dharamsatras to the historic accounts of travellers in the Mughal period to support his claims.
 
The animated misconceptions regarding the sacredness of the cow that have persisted since the times of the Vedic Aryans are particularly dangerous not only for their lack of historicity but more importantly because they have routinely been used as a political tool to propagate the otherness of Muslims and as B.R. Ambedkar suggests, the “untouchables” in the form of mob madness and lynchings.

Historical Evidence
The practice of sacrificing cattle was common and emphasized in the Aryan period. The Vedic Aryans imported the practice of animal sacrifice from their Indo-European origins. The Rgveda suggests that the divine dietary preferences especially of the Vedic god, Indira, required the cooking of cattle flesh.

The later Vedic texts include detailed descriptions of public sacrifice, especially of cows, knows as ‘gosava’. Subsequent to the sacrifice, humans consumed the flesh of the cattle. Jha argues that the consumption of the sacrifice is evidenced in the Atharvaveda according to which the carcass of the kill was to be divided into thirty-six shares.

Even civil community traditions and ceremonies like marriage and ‘sraddha’, a ritual to please the ancestors, required sacrifice of the cow. There is a plethora of evidence to support the conclusion that at least in the north-western part of the Indian subcontinent animals including the cow were slaughtered for their flesh.

These Vedic references coupled with archaeological evidence of charred bones in various northern states like Haryana and Punjab support the claim that the cow was not sacred in the Vedic and post Vedic centuries. The constructed holiness of the cow manifests into an intersectional intermingling of religion and caste based power structures that pervaded society then and continue to do the same now.

A transition in ideology was witnessed with the advent of Buddhism and Jainism, which preached the tenets of Ahimsa. The ‘tenet of right action’ professed the “abstinence from conscious destruction of any sentiment being human to smallest animalcule.”  Asoka personally practiced veneration of animals. The change in dietary preferences reflected in Asoka’s time did not discriminate between different animals.

In neighbouring countries of Burma and Tibet, Buddhists ate beef. There are contradicting accounts of dietary preferences amongst Buddhists, implying that meat continued to please their palates. While there are considerable ideological departures from the Vedic times, there was no evidence of special treatment of cows; the sanctity that came to be attached to the cow in later times was non-existent in the time of Asoka.

There have also been references in literature to beef consumption. Kalidasa’s‘ Meghadutta’ is symbolic because Rantideva who had sacrificed several cows whose blood flew in the form of a river was supposed to be revered. Marvin Harris, an anthropologist, in his work titled, “The cultural ecology of India’s sacred cattle”, suggests that the religious texts were altered by the priesthood and codified in order to legitimize the sanctions on beef eating. A typical case of evoking religious sentiments to meet the sociopolitical needs of a society that had come to realize the ecological importance of the cow.

The overt disapproval surrounding cow slaughter was first witnessed in the Kali age around the 1^st millennium AD that was reflected in the Dharmasastras. The practice of Kalivarjya as described in the religious texts reserved a premium status for the cow and beef was excluded at least from the menus of the Brahmins.  The remodeling of rural society had seen an unprecedented agrarian expansion. Around this time, the law digests saw an amendment to the socially acceptable dietary practices. Since the Vedas, Brahmanas and the Upanishads did not list killing of the cow in the list of moral transgressions, it can be inferred that the priests who authored the texts in Kalyug intended to discourage the practice of beef eating by inscribing it into the texts.

Ecological Importance of the Cow
Marvin Harris’s anthropological account attempts to reconcile the discrepancies and contradictions evident in the religious texts. His argument is that there was a need in the agriculturally dependent subcontinent to protect the cow for its multipurpose usefulness. The basic premise being that the sacredness of the cow was socially constructed for the purpose of promoting ecological ends that the cow provided in terms of traction for agriculture, milk, dung, hides, etc. Additionally, the cultural adaptation of the cow is strategically effective owing to its multipurpose nature. He states, “prohibition of beef consumption is a form of disaster insurance in all of India.”

There are benefits to crusading the cause of cow protection and prohibition of slaughter. However, the benefits are solely ecological and thus, distanced from cultural and religious calls for protection made by cow vigilantes. The cow produces the oxen that are the backbone on which farmers carry out their everyday work like harvests, ploughs, etc. Additionally, the dietary demands of cows aren’t heavy on the pockets of the farmers. More than half of the manure produced by cows is used as energy fuel for cooking in rural India. Dried dung is a very good substitute for coal and is a much more economical option. Essentially, cows convert things that have little value into products that are optimally utilized by humans. Harris’s trajectory of the Indian agricultural scenario and statistics prove the utility of the cow but not its sacredness.

Upper Caste Propaganda
B.R. Ambedkar’s account on the cause-effect relationship between untouchability and beef consumption is immensely important to understand caste oppression. Since untouchables hold the lowest ranks in the caste power structures, they are summoned to dispose of the carcass of cows that are considered polluting and impure by the upper castes. The untouchables then eat the meat of the dead cows that is their only form of nutrition. Ambedkar argues that the reason that Brahmins gave up beef eating was because of their desire to usurp the status of supremacy that the Buddhist Bhikshus had acquired by opposing cow slaughter for sacrificial purposes. The Buddhists had displaced the Brahmins that were once considered the purest Hindus and in order to take back their position, not only did the Brahmins give up beef eating but they also became vegetarians and started worshiping the cow. The non-Brahmins gave up beef eating in order to imitate the Brahmins, as the law of fashion now required Hindus to be vegetarian. For the question as to why the ‘Broken Men’ did not give up beef eating after the various religious sanctions and taboos against it, Ambedkar bluntly states, “imitation was too costly. They could not afford it.”

Conclusion
The beef taboo is more modern than we are led to believe, decimating the ideological beliefs on the basis of which cow vigilantes commit lynchings and cold blooded murder. Textual evidence proves that consumption of beef amongst Hindus was not alien. In fact, it was very much existent before the socio-politically constructed notions of the cow pervaded the Indian subcontinent. 

The overemphasized sacredness of the cow has been conveniently used as a ploy in Indian politics. Jingoistic nationalism is sold daily, under the garb of bruised religious sentiment. India has become a nation usurped by unchecked frenzied mobs whose dangerously problematic sense of retribution is manifested in lynchings and whose impoverished morality fails to comprehend the balance between crime and punishment.

This is Modi’s India and you are living in it.

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BJP under Modi government had pushed its core Hindutva agenda to the limits,  veteran LK Advani’s main agenda of Ram Mandir was not enough for NDA II, Cow politics was raised vehemently and cow vigilantes groups were backed by BJP and grew since as early as 2009.

The then Gujarat Chief minister Narendra Modi not only talked about cow protection but he went further ahead and started campaign against Buffalo Meat (Pink Revolution). The campaign against Pink Revolution had drastic affect in Uttar Pradesh after BJP came in power and the present UP CM Yogi Adityanath began crackdown on so-called illegal slaughterhouses. Thousands of people have got unemployed, businesses related to buffalo meat and leather has been down to almost zero.MS Golwalkar, the RSS chief between 1940 and 1973, was the brain behind the cow protection movement in the 1960s. The government set up a committee to consider the demand of a nationwide ban on cow slaughter. The committee lasted twelve years. In that period, Golwalkar became friends with one of the committee members, Verghese Kurien, known as the ‘Milkman of India’.

Union culture minister Mahesh Sharma visited Bisada village in Dadri, Uttar Pradesh to pay his respects to Mohammed Akhlaq’s murder accused Ravin Sisodia’s body and family. Sharma, who is Lok Sabha MP for the local constituency, tweeted images of himself at the gathering om 7th Oct 2016.

Kurien opposed the ban on cow slaughter for economic reasons — the dairy business needs to get rid of old and unhealthy cows. In his autobiography, Kurien revealed Golwalkar’s real reason for the cow protection movement.

Kurien quoted Golwakar as saying he started the cow protection movement only to embarrass the government. He went around India collecting a million signatures for his petition, and saw in a village in UP a woman who went from house to house in the scorching heat to get more signatures.

Kurien quotes Golwalkar, “This is when I realized that the woman was actually doing it for her cow, which was her bread and butter, and I realized how much potential the cow has… I saw that the cow has potential to unify the country — she symbolizes the culture of Bharat… you agree with me to ban cow slaughter on this committee and I promise you, five years from that date, I will have united the country. What I’m trying to tell you is that I’m not a fool, I’m not a fanatic. I’m just cold-blooded about this. I want to use the cow to bring out our Indianness, So please cooperate with me on this.”

But the stringent and hardcore cow protection campaign of Sangh Parivar led by BJP under Narendra Modi leadership has turned into nightmare for Indians, especially for Minorities who are being lynched in public without any one coming forward to protect them.

Below is the timeline of incidents related to Gau Rakshaks since Narendra Modi became Prime Minister and BJP’s drive for hardcore cow protection

March 4 2015: Maharashtra banned beef; anyone found in possession or sale would face five years of jail and a ₹10,000 fine. While a 1976 law prevented the slaughter of cows in Maharashtra, the new Act banned the slaughter of bulls as well as bullocks.

March 16 2015: Haryana passed a stringent bill banning the sale of beef. The law mandated five years of rigorous imprisonment for selling beef — same as that in Maharashtra — and a fine of up to ₹50,000.

May 30 2015 : Abdul Ghaffar Qureshi, 60, was killed in Birloka , in Khimsar tehsil of Nagaur district, Rajasthan after rumours spread that he had killed 200 cows for a feast. Pictures of carcasses were spread on social media. Young men gathered in the thousands in the fields of Kumhari village and brutally murdered him.

August 29 2015: Residents of Chilla village, near east Delhi’s Mayur Vihar, clashed with four truck drivers night who were reportedly transferring buffaloes to a slaughter house in Gazipur.

September 28 2015: A mob lynched Mohammed Akhlaque in Bisada village, Dadri, on allegations of killing a cow and consuming its meat on Eid.

October 1 2015: Six students of Sree Kerala Varma College in Thrissur, Kerala, were suspended for organising a beef fest on campus to protest against the Dadri lynching.

October 6 2015: A cattle trader in Karnataka had a narrow escape after Bajrang Dal activists attacked him with metal rods on a rumour about a stolen cow.

October 9 2015: A mob went on a rampage following rumours that a cow had been slaughtered in Mainpuri district in UP.

October 9 2015: A petrol bomb attack on a Srinagar-bound truck left three men — two Kashmiris and a policeman — battling burn injuries (one of them died later). The truck was set on fire allegedly by rightwing activists in Jammu’s Udhampur district.

October 16 2015: A village mob lynched a man in Sirmaur district of Himachal Pradesh for alleged cattle smuggling.

October 19 2015: Hindu hardliners threw black ink at J&K MLA Engineer Rashid in Delhi. He was thrashed earlier for holding a beef party in Srinagar.

December 3 2015: Violent clashes broke out in Haryana’s Palwal district when villagers stopped a truck allegedly carrying cow meat.

January 13 2016: Cow protection group attacked a couple at Khirkiya railway station in Madhya Pradesh over allegations that they were carrying beef.

March 18 2016: Two Muslim cattle-traders, including a 15-year-old, were beaten and hanged from a tree in Jharkhand’s Latehar district. Five suspects, including a member of a local gau raksha vigilante group, were later arrested.

April 2 2016: Mustain Abbas was killed, allegedly by Gau Raksha Dal members in Kurukshetra, Haryana while he was transporting a buffalo. The High Court of Punjab and Haryana ordered CBI to probe the murder on May 9.

May 6 2016: The Bombay High Court ruled that it will no longer be illegal to consume or keep imported beef but upheld the Maharashtra government’s ban on slaughter of cows and bullocks.

June 2 2016 : A mob of cow protection activists brutally assaulted alledged cattle smugglers in Rajasthan’s Pratapgarh, they took pictures of his naked body after he fell unconscious from brutality.

June 10 2016: Two ‘beef transporters’ were beaten up and force-fed cow dung allegedly by the Gurgaon Gau Raksha Dal in Haryana.

July 10 2016: Bajrang Dal members brutally attacked a Dalit family in Koppa in Karnataka, claiming there was beef inside their house.

July 11 2016: Seven members of a Dalit family were beaten up by about 35 gau rakshaks for skinning a dead cow in Una, in Gujarat’s Gir Somnath district.

July 26 2016: Two Muslim women were beaten up at Mandsaur railway station in Madhya Pradesh on suspicion of carrying beef.

July 30 2016: A mob attacked the house of a Muslim family on suspicion of cow slaughter in UP’s Muzaffarnagar district.

August 5 2016: Two Dalits thrashed for refusing to remove dead bodies of cows in Lucknow. The Dalit workers were on protest against the growing attacks on community since Una, Gujarat attack.

August 18 2016 : BJP worker Praveen Poojary Killed by Hindu right-wing organisation over cow smuggling suspicion in Udupi, Karnataka.

August 24 2016 : In Mewat, Haryana 10 members of Gau Raksha killed a Muslim couple in their 30s, Rasheedan and Ibrahim, Two other members of their family, Ayesha and Jafruddin, were seriously injured.

September 18 2016 : Mohammad Ayub Mev 25-year-old was thrashed brutally by cow vigilantes after his pick up truck carrying bullock and calf met with an accident in which the calf died. He later died in hospital due to critical injuries.

March 18 2017 : Hotel Hayat Rabbani in Jaipur sealed by Nagar Nigam after one Kamala Didi of Gau Raksha Dal accused they were feeding beef to cows and organizing beef party in Hotel , they thrashed Qasim ,19 year old helper who was later arrested by Police.

March 22 2017 : Several Meat shops torched and vandalised by cow vigilantes group in Hathras District of U.P. right after BJP coming into power .

March 24 2017 : 12 Slaughterhouses sealed alleging to be without permit across Uttar Pradesh after Yogi Adityanath took the charge as Chief Minister of UP.

March 27 2017 :  Seven people, allegedly from a vigilante group, have been arrested for attacking and trying to sexually harass women at a house in Tellar village of Karkala, Udupi, Karnataka. The vigilante group members had entered the victim’s house as they suspected that cattle was being slaughtered illegally.

April 1 2017 :  Chhattisgarh’s Chief Minister Raman Singh claimed will hang those who kill cows in his state.

April 4 2017 : 55 years old Dairy Farmer Pehlu Khan died in Alwar, Rajasthan after brutally beaten by cow vigilantes belonging to Hindu Right Wing organisations along with 5 other companions. He was transporting milch cows bought from Jaipur Animal fair to his home town Mewat District in Haryana.

April 12, 2017: 60 years old man was tied to tree and brutally beaten over alleged cow smuggling in Jamshedpur, Jharkhand.

April 21, 2017: A nine-year-old girl along with four of her family members were attacked by self-proclaimed ‘gau rakshaks’ (cow vigilante) in Jammu and Kashmir’s Reasi district, four accused arrested.

April 23, 2017: The Delhi Police Monday arrested PFA office-bearer named Gaurav Guptathe case related to the assault of three youths by some people allegedly belonging to animal welfare group People For Animals (PFA).

May 4, 2017: Gau rakshaks attack two Hindu men on suspicion of being Muslim cow smugglers in Greater Noida.

12 May, 2017:  Gau rakshaks thrashed five people who were allegedly caught slaughtering a buffalo illegally inside the premises of a private dairy in the Gandhi Park area of the city in Delhi.

13 May, 2017:  Gau-Rakshaks cornered a man and started thrashing him ruthlessly, accusing him of beating a cow in Bhopal. The victim is said to have sustained severe injuries after the incident and was rushed to a nearby hospital.

25 May, 2017: A group of self-proclaimed ‘gau rakshaks’ created mayhem at the Bhubaneswar railway station on Wednesday, attacking two persons who were legally transporting 20 milch cows. No arrests have been made so far.

26 May, 2017: Gau Rakshaks’ In Malegaon Beat Up Two Meat Traders, Force Them To Chant ‘Jai Shri Ram’

2 June, 2017: Haryana: Gau rakshaks attacked youth with knife infront of police in Gohana.

12 June, 2017: Mob of at least 50 people intercepted five trucks near Rajasthan’s Barmer attacking drivers and attempting to set fire to the vehicles carrying cows purchased by Tamil Nadu government under a project to protect cows.

22 June, 2017: 15 years old Muslim teenager Junaid was stabbed to death while 3 of his brothers injured on a local train in Haryana after a mob accused them as beef eaters.

Courtesy: Indian Cultural Forum

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Representation                       Image: Indian Express

Under the pretext of shutting down illegal slaughter houses dealing with buffalo meat (slaughter of cow or its progeny has been banned in UP for years), the UP police is targeting even those engaged in the sale of mutton or chicken. In response the affected meat trading community has launched an indefinite strike which is likely to gather more supporters on Monday. The strike leaders say an attempt is being made to draw in those who deal in the fish trade.

Even as the clampdown by the UP government has jeopardised the livelihood of lakhs engaged in the meat business, vegetable prices are expected to shoot up in the coming days.

“If Muslims were to stop trading in and consuming meat for a year it will bring the communalists’ to their senses”: Maulana Mehmood Madni

The police are terrorising people under cover of Yogi Adityanath government’s directive to shut down all illegal slaughter houses, abattoirs and butcher shops.

The Inquilab has received reports that even wedding parties are being raided by the cops. Muslims are being warned that strict action will be taken against the family head if any kind of meat is served to guests at a wedding.

As a result no chicken, mutton, curry or biryani is being served at Muslim marriages in the last few days. Harassed Muslims are complaining that police have been raiding wedding parties in cities and qasba towns. Following the police warning of stern action, only vegetarian food (poori-sabzi) is currently being served at Muslim weddings.  

Guests were about to join the baraat (wedding procession) of Mohammed Alam, son of Chuttan Qureishi in Sahawar qasba (Kasgunj district) on Sunday. The baraat was to proceed to the bride’s place in Ajhani qasba in Badayun district.

Just then the Sahawar police arrived at the bridegroom’s place to warn that no non-vegetarian food should be served at the wedding feast, else strict action will be taken.

Meanwhile, when the police raided the meat market in Kasgunj town on Sonday many retailers downed shutters and fled the scene. The raid was led by Vikrant Singh, in-charge Nadrai Gate police chowkey. Two of the traders, Abrar Ahmed and Saddam were detained, taken to the police chowkey. Their licences were inspected and they were warned them not to butcher goats or chicken in any open space.

Meat traders are gripped by fear psychosis because of police high-handedness.

Though forced to resort to an indefinite strike meat traders are in a dilemma as they are faced with a financial crisis. The police have chosen to extend the government’s directive of shutting down illegal slaughter of buffaloes to even those trading in mutton and chicken.

Because of this those selling chicken have joined the indefinite strike since Saturday.

A representative of the Lucknow Mutton Traders Association, Mubeen Qureishi told Inquilab that lakhs of people engaged in the trade in UP have been adversely affected. He stated that while those selling mutton and chicken have already joined the strike, attempts are now being made to get fish traders also to join the protest. They will be joining us soon, he added.

The meat traders claim that meat and chicken markets are now deserted with no fresh stock arriving from neighbouring  districts. They added that mutton shops have also shutdown in the neighbouring districts of Hamirpur, Banda and Barabanki. The fear now is that vegetable prices might skyrocket in the coming days affecting the entire population.

Aslam Zaidi, president of the Co-operative Society of Poultry Farm Owners has strongly protested against the clampdown on sale of chickens. He maintained that there are numerous retailers who deal only in chicken yet they too are being targeted. In a memorandum to the chief minister Yogi Adityanath, he has appealed for urgent directions in this regard, else the traders and their families will face starvation.

He pointed out that any disruption in the chicken trade directly affects poultry farm owners because they are in no position to stock chicken or eggs once they are ready for sale.

UP stands at the eighth place in the country in the production of eggs and at the third spot in the production of broiler chicken.

The president of the Awadh Poultry Owners Association, Mohammed  Feroz too has written to the chief minister pointing out that once the broiler chicken are ready they have a remaining life cycle of just 45 days. In view of the same, he has appealed for urgent action by the government failing which the poultry owners will have to bear massive losses.

Meanwhile, in another report, Inquilab also quoted the general secretary of the Jamiatul-ulema-e-Hind, Maulana Mehmood Madni advising Muslims to stop trading in and consuming meat for a year. “The issue of meat is not just a Muslim issue. It has implications for the livelihood of agriculturists cutting across religious communities”, he reportedly stated at a Khwaja Ajmeri and Sufi Saints Conference in Kanpur.

“If Muslims were to stop trading in and consuming meat for a year it will bring the communalists’ to their senses”, he claimed.

Even assuming Muslims were to stop consuming meat for a year, how will the lakhs of Muslims depdent on the meat trade for their livelihood will survive for an entire year was not addressed by Madni.
 

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Many are asking if his body too should be draped in tricolour and his family be given Rs 25 lakh compensation just like the family of one of the Dadri murder accused Ravi.

Ravi’s family was given Rs 25 lakh and his body was kept draped in tricolour until the Union Culture Minister Mahesh Sharma had visited the village in Dadri pay his ‘respect’ to the departed soul. The photo of Sharma folding his hands before Ravi’s dead body had gone viral on social media platforms.

Others have questioned the general treatment of Muslims in a what’s now being termed as BJP’s India.

22-year-old Minhaz Ansari had died in police custody on Sunday.

According to media reports, 22-year-old Minhaz Ansari died on Sunday and his police allege he was tortured to death by cops during his custody.

What caused local journalists to suspect Mihaz’s death was the reluctance shown by local cops in showing Minhaz’s face when they arrived at the police station.

When Minhaz was shown to the media on Tuesday last week, he was slumped against a wall and his face covered with a cloth, reported NDTV (see photo below).

Police had also struggled to explain the circumstances leading to his arrest. Minhaz’s condition had raised suspicion that he may have been brutally tortured, prompting the cops to hide his face from the media glare.

One report said that Minhaz was not able to walk because of continuous beating even when he was being shown to media.

Indian Express reported that the WhatsApp message that prompted police to arrest Minhaz was had started doing the rounds in Dighari village of Narayanpura, in Jamtara district, on 2 October. Minhaz was reportedly the creator of the said WhatsApp group.

Though police have denied the allegations of excesses, they’ve now admitted that there were prima facie lapses on the part of the officer-in-charge of Narayanpura police station, Sub-Inspector Harish Pathak.

He has been suspended and an FIR of murder has been registered against him.
 
The news of Minhaz’s death in a state that saw public hanging of two Muslim cattle traders including a 12-year-old earlier this year has generated considerable social media buzz.

In March this year, two Muslim cattle traders were lynched to death by men belonging to right-wing Hindutva group.

They were killed while on their way to a local Friday market in Jharkhand when they were mercilessly beaten up before being hanged to death from a tree.

The incident took place on early hours at Balumath forests in Latehar district, 100km from Ranchi.

Police had later arrested five people in connection with the gruesome murder. The murder accused had confessed to their crime and given the chilling accounts of how they planned and executed the murder.

Minhaz Ansari was a top Twitter trend all throughout Wednesday evening.

Here are some social media reaction:

Courtesy: Janta Ka Reporter
 

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Image: Indian Express

दादरी के क्षेत्राधिकारी अनुराग सिंह ने कहा, ‘‘मैं तबादले में था और आज मैंने आगरा में ज्वॉइन किया है। मैंने मीडिया को बताया था कि अभी तक अखलाक के भाई द्वारा गोकशी का कोई प्रामाणिक सबूत नहीं है, इसलिए हम अभी उन्हें गिरफ्तार नहीं कर सकते। क्लोजर रिपोर्ट दाखिल करने के संबंध में मैंने केवल इतना कहा था कि अगर हमें कोई सबूत नहीं मिलता तो यह अंतिम कदम उठाना होगा।’

भाषा की खबर के अनुसार,उन्होंने कहा, ‘‘अंतिम क्षण तक जांच जारी रहेगी और जब हमें कोई सबूत मिलेगा तो हम आरोपियों को गिरफ्तार करेंगे। इस मामले में जांच चल रही है और हमने क्लोजर रिपोर्ट की कोई योजना नहीं बनाई है। अब एक नये अधिकारी मामले में फैसला करेंगे।’

पुलिस द्वारा क्लोजर रिपोर्ट जमा करने की योजना की खबरों से बिसाहड़ा गांव में तनाव पसर गया था जहां अखलाक को इसलिए भीड़ ने मार दिया था क्योंकि उसके परिवार द्वारा गोमांस खाने की अफवाह उड़ गयी थी। एक आरोपी के पिता और भाजपा नेता संजय राणा ने आरोप लगाया था कि पुलिस मामले को बंद करने की जल्दबाजी में है।

Courtesy: Janta ka Reporter

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