Hindu minor girl raped multiple times, filmed and pressured to convert to Islam in Bhopal
Bhopal, Madhya Pradesh, India 
31 May, 2026
Case Summary
A Hindu minor schoolgirl in Bhopal, Madhya Pradesh, was subjected to repeated sexual violence, threats, and pressure to convert to Islam by a Muslim man over a sustained period. The abuse began after she was introduced to him through a mutual acquaintance and later escalated into repeated acts of rape, intimidation, and religious coercion. The case eventually resulted in criminal proceedings against multiple individuals connected to the incident. The Hindu victim was an eleventh-grade student residing in Bhopal. She became acquainted with Muslim man Ausaf Khan through another Muslim man, Maaz, who had previously been her friend. Maaz and Ausaf were childhood friends, and through this connection, the victim was introduced to Ausaf. On 5th July 2025, Ausaf contacted the Hindu minor and proposed a relationship. When she rejected his proposal and attempted to leave his vehicle, he prevented her from doing so. At the time, he was carrying a firearm and a sword inside the vehicle. The victim was then raped inside the car while Maaz recorded the incident on video. The vehicle used during this incident was identified as a Thar belonging to Maaz. Following the assault, the victim was threatened with the circulation of the video recording. Using the footage as leverage, Ausaf continued exercising control over her movements and interactions. The threats created an environment in which the victim faced continued intimidation and fear of public exposure. Investigation records stated that the Hindu minor was raped six times on different occasions in three separate vehicles. Besides the Thar used during the first assault, a grey Ciaz driven by Maaz and a Honda City belonging to a relative identified as Kazim were also used during the commission of the offences. The assaults occurred at different locations, including areas near the Upper Lake in Bhopal. Alongside the sexual violence, Ausaf subjected the victim to repeated religious pressure. After establishing control over her through threats and intimidation, he pressured her to convert to Islam and adopt Islamic religious practices. He told the victim that she would be required to wear a burqa and abandon her existing way of life. The pressure to convert formed a recurring part of his interactions with the Hindu girl and accompanied the broader pattern of coercion, blackmail, and abuse. The video recordings made during the assaults were used as a means of intimidation. The victim was threatened that the footage would be made public if she resisted or disclosed what had happened. The existence of the recordings, coupled with the repeated threats, enabled the perpetrators to maintain pressure on the victim while concealing the offences for a period of time. As the matter came under police investigation, evidence was collected regarding the role of both Ausaf Khan and Maaz. The challan filed before the court detailed the sequence of events, the vehicles used during the offences, the recording of videos during the assaults, the threats issued to the victim, and the pressure exerted upon her to convert to Islam. The investigation further revealed that Ausaf routinely carried a firearm and a sword in his vehicle. The victim stated that these weapons were shown to her during the first assault after she attempted to leave the car. The presence of the weapons formed part of the intimidation used against her and prevented her from escaping the situation. During the course of the proceedings, information also emerged regarding efforts to evade investigation. After learning that his name had been included in the case, Maaz travelled away from Bhopal and attempted to distance himself from the matter. Investigation records stated that he broke his mobile phone and discarded it at Ujjain railway station while returning from Ajmer. Authorities examined these actions as part of their efforts to establish the sequence of events and preserve evidence connected to the case. The investigation also uncovered allegations that information concerning police activity had been passed to individuals connected to the case. Head Constable Gyanendra Dwivedi of Kohefiza Police Station was suspended after investigators found evidence suggesting that information relating to police actions and developments in the case had been communicated outside official channels. Departmental and legal proceedings were initiated in connection with those findings. As the investigation progressed, police completed the collection of evidence and prepared a comprehensive challan for submission before the court. The challan documented the repeated sexual assaults committed against the Hindu minor, the recording of videos during the assaults, the use of threats involving those recordings, the role played by Maaz in filming and facilitating the offences, the use of multiple vehicles during the crimes, and the repeated pressure exerted upon the victim to convert to Islam and adopt Islamic practices. The case records further noted that the pressure to convert was directed specifically at the victim's Hindu identity. The victim was instructed to adopt Islamic customs, including wearing a burqa, and was repeatedly urged to convert to Islam following the assaults. These demands occurred alongside the threats, sexual violence, and intimidation that had already been inflicted upon her. Following completion of the investigation, Kohefiza Police filed the challan before the competent court against Ausaf Khan and Maaz. The court filing formally placed the evidence gathered during the investigation on record and advanced the matter into the next stage of judicial proceedings. The case concluded its investigative phase with the filing of the challan against both perpetrators. The record before the court documented repeated sexual assaults against a Hindu minor, video-recorded abuse, threats involving weapons and the circulation of recordings, pressure to convert to Islam, and the involvement of multiple individuals in facilitating or supporting the offences. The matter proceeded before the court following the submission of the charge sheet, with the victim's statements, forensic evidence, digital evidence, witness testimonies, and investigative findings forming part of the judicial record.
Why it is Hate Crime ?
This case has been added to the tracker under the primary category of - Predatory Proselytisation. Within it, the sub-category selected is - Proselytisation by grooming, brainwashing, manipulation or subtle indoctrination. Under this, the tertiary categories are Rape and sexual assault/harassment, Conversion of minor, and Victim says she was brainwashed/groomed. Religious brainwashing essentially means the often subtle and forcible indoctrination to induce someone to give up their religious beliefs to accept contrasting regimented ideas. Religious grooming or brainwashing also involves propaganda and manipulation. It involves the systematic effort, driven by religious malice and indoctrination, to persuade “non-believers’ to accept allegiance, command, or doctrine to and of a contrasting faith. Cases of such grooming or brainwashing are far more nuanced than direct threats, coercion, inducement and violence. In such cases, it is often seen that there is repeated, subtle and continual manipulation of the victim to induce disaffection towards their own faith and acceptance of the contrasting faith of the perpetrator. While subtle indoctrination is widely acknowledged as predatory, an element which is often understated in such conversions or the attempts of such conversion is the role of loyalty and trust which might develop between the perpetrator and the victim. Fiduciary relationships are often abused to affect such religious conversion. For example, an educator transmitting religious doctrine of a competing faith to a Hindu student. The Hindu student is likely to accept what the teacher is transmitting owing to existence of the fiduciary relationship. The exploitation of the fiduciary relationship to religiously indoctrinate victims would also be included in this category. Since the underlying animosity towards the victim’s faith forms the basis of predatory proselytization, such cases are considered religiously motivated hate crimes. Another sub-category selected is Harassments, threats, coercion for conversion. Harassment covers a wide range of behaviours of an offensive nature. It is commonly understood as behaviour that demeans, humiliates, and intimidates a person, including threats and coercion. Harassment and threats, in this case, find their root on discriminatory grounds which has the effect of nullifying a person’s rights or infringing upon his freedom to exercise his right specifically owing to the victim’s religious identity. Verbal and physical threats and psychological or physical harassment are often used against Hindu victims because they choose to practice their professed religion. Religious harassment also includes forced and involuntary conversions by harassment, threats or coercion. Coercion includes intimidatory tactics like force-feeding a Hindu victim beef to convert to another religion, forceful circumcision etc. In several cases documented, non-Hindu perpetrators or those who harbour specific animosity towards Hinduism, harass victims simply based on their religious identity. Such cases often also include harassment to ensure the Hindu victim abandons his/her professed religion and adopts the religion of the perpetrator. Such cases where Hindu victims are harassed to convert to the perpetrator’s religion are rooted in animosity towards the victim’s religious identity and are therefore documented as religiously motivated hate crimes. The second primary category selected here is - Crimes against women in relationships and other sexual crimes. Within it, the sub-category selected is - Brainwashed and/or groomed, with the tertiary categories being - Rape and sexual assault/harassment, Conversion of minor, and Victim says she was brainwashed/groomed. Another sub-category selected for this case is - Blackmailed to convert. When Hindu women are in a relationship with non-Hindu men, there are cases where the woman is blackmailed to convert her religion, owing to her religious identity of being a Hindu. Such relationships may be consensual with the religious identity of the non-Hindu man known to the victim, however, there could be cases where the relationship is not consensual and the non-Hindu man starts blackmailing a Hindu woman to convert her religion. In these cases, it is often seen that the Hindu woman is blackmailed with intimate photos and/or videos, threats of harm to her or her family, threats of violence etc. Such cases are driven by specific religious motivations and against the religious identity of the victim and are therefore qualified as hate crimes. This case qualified as a religiously motivated hate crime because it involved the targeting of a Hindu minor girl through grooming, sexual violence, coercion, blackmail, and sustained pressure to abandon her faith and adopt Islamic religious practices. The conduct was not limited to personal exploitation but extended into repeated efforts to alter the victim's religious identity, demonstrating that her status as a Hindu girl was central to the abuse she experienced. The grooming and manipulation of the victim carried particular religious significance because the targeting began while she was still a minor. Children are especially vulnerable to emotional influence, coercion, dependency, and psychological conditioning, and they do not possess the same capacity as adults to fully understand the lifelong consequences of intimate relationships, religious conversion, or ideological influence. The perpetrator exploited both the victim's age and her Hindu identity to gradually establish control and compliance. Such conduct demonstrates more than ordinary manipulation; it reflects a calculated effort to influence a vulnerable Hindu child before she was capable of exercising fully informed judgement. The progression from grooming to conversion pressure indicates that the relationship functioned as a vehicle through which religious influence and control could be imposed upon a Hindu minor who was particularly susceptible to coercion. The repeated sexual violence inflicted upon the victim further reinforced the pattern of domination and control. The victim was raped multiple times in isolated locations where she was cut off from assistance, support, and the ability to freely escape. Sexual violence of this nature is significant because it strips a victim of bodily autonomy, creates fear and psychological trauma, and increases dependency upon the perpetrator. In cases where sexual abuse exists alongside efforts to alter a victim's religion, the violence becomes part of a broader pattern of subjugation. The repeated assaults weakened the victim's ability to resist further coercion and created conditions in which continued pressure could be exerted against her. The prolonged nature of the abuse demonstrates a sustained effort to dominate and control every aspect of the victim's life, including her religious identity. The conversion of a Hindu minor carries particular religious significance because it targets an individual who lacks the maturity necessary to independently evaluate the lifelong implications of abandoning one faith and adopting another. The pressure directed towards the victim was not aimed at a random individual but at a Hindu girl whose religious identity was treated as something to be altered and replaced. Efforts to convert a minor are especially concerning because children are more vulnerable to manipulation, intimidation, emotional dependency, and authority figures. The targeting of a Hindu child for religious conversion demonstrates a deliberate attempt to erase an existing religious identity before it has fully developed into an independent adult choice, making the religious motivation behind the conduct especially pronounced. The victim's own account further reinforced the existence of grooming and manipulation. Her statement described a pattern of control, exploitation, and pressure that developed over time rather than arising from a single isolated incident. The victim's account is significant because it demonstrates that the conduct was experienced by her as a process of manipulation and coercion rather than a voluntary relationship entered into on equal terms. Her description of events supports the conclusion that trust, fear, dependency, and intimidation were used to influence her decisions and restrict her ability to freely resist the demands being imposed upon her. The victim's statement therefore provides direct evidence that the relationship was characterised by grooming and psychological control rather than genuine consent. The religious hostility underlying the conduct became even more apparent through the harassment, threats, and coercion directed at the victim when pressure was placed upon her to convert to Islam. Rather than respecting her right to maintain her Hindu faith, the perpetrators sought to impose religious compliance through intimidation and abuse. The victim was pressured to adopt Islamic practices, including wearing a burqa, and faced threats and continued abuse when she resisted. This is religiously significant because the objective extended beyond controlling the victim's behaviour and entered the realm of altering her religious identity. The use of fear, intimidation, and sexual violence to compel religious conformity demonstrates that the victim's Hindu faith was treated as an obstacle that needed to be overcome. Such conduct reflects hostility towards the victim's continued adherence to Hinduism and a deliberate effort to replace her existing religious identity with another. The blackmail used in this case further strengthened the coercive nature of the conversion pressure. The recording of the sexual assault by Maaz created a powerful tool of intimidation that could be used to silence the victim and prevent her from resisting. The existence of such recordings enabled the perpetrators to maintain control through fear of humiliation, social stigma, and exposure. This is particularly significant because blackmail was not used solely to conceal the sexual offences. It functioned as a mechanism through which resistance could be suppressed and compliance enforced. A victim who fears that intimate recordings may be circulated is far less able to seek assistance, report abuse, or refuse demands being placed upon her. In this case, the recording of the assaults and the threat of exposure created a climate of psychological captivity in which the victim's choices were constrained by fear. The involvement of Maaz in filming the assaults demonstrates that the abuse was not limited to a single perpetrator but involved active participation in creating material that could later be weaponised against the victim. The use of such recordings alongside pressure to convert is especially significant because it transformed sexual violence into an instrument of religious coercion. The victim was not merely subjected to abuse; she was placed in a position where resistance to conversion demands carried the risk of humiliation, retaliation, and further victimisation. The recordings therefore served a dual purpose: maintaining sexual control over the victim and strengthening the perpetrators' ability to impose religious demands. By creating and retaining material capable of damaging the victim's reputation, the perpetrators acquired leverage that could be used to compel compliance and discourage any attempt to escape their influence. Taken together, the grooming of a Hindu minor, the repeated sexual assaults, the targeting of the victim for religious conversion while she was still vulnerable, the victim's own account of manipulation, the threats and abuse directed at her when she resisted Islamic practices, and the use of recorded sexual violence as a tool of blackmail demonstrate a sustained pattern of religiously motivated targeting. The victim was not targeted randomly. Her identity as a Hindu minor formed the basis upon which the perpetrators exercised influence, control, and coercion over an extended period. The progression from grooming and sexual exploitation to conversion pressure, religious demands, threats, and blackmail demonstrates that the conduct was directed not only at controlling the victim personally but also at eroding her Hindu identity and compelling religious conformity. The repeated efforts to make her abandon Hindu practices, adopt Islamic customs, and submit to religious demands reveal that her faith was central to the abuse she endured. The cumulative effect of these actions demonstrates a deliberate attempt to exploit a vulnerable Hindu girl, strip her of her bodily autonomy, undermine her freedom of conscience, and replace her existing religious identity through coercive means. The combination of grooming, sexual violence, intimidation, conversion pressure, and blackmail created an environment in which the victim's ability to make free and independent choices was systematically weakened. Rather than respecting her right to remain within her faith, the perpetrators used fear, manipulation, and abuse to pressure her towards religious compliance. This stems from inherent hostility towards the victim's professed faith since Abrahamic faiths believe that any non-adherent to the faith is subject to being dehumanised till they convert. Such predatory actions stem from doctrinal animosity towards the Hindu faith and its adherents. For these reasons, the case met the threshold of a religiously motivated hate crime and was added to the hate crime database of the tracker. Disclaimer: The exact date of when the Hindu minor girl and the Muslim perpetrator first came into contact was not specified in the available sources. However, the incident became publicly known through sources published on 1st June 2026. Accordingly, the Hinduphobia Tracker has recorded the respective date as the incident date for documentation purposes only.
Victim Details
Total Victim
1
Deceased
0
Gender
- Male 0
- Female 1
- Third Gender 0
- Unknown 0
Caste
- SC/ST 0
- OBC 0
- General 0
- Unknown 1
Age Group
- Minor 1
- Adult 0
- Senior Citizen 0
- Unknown 0
Case Status
Complaint filed
Perpetrators Details
Perpetrators
Muslim Extremists
Perpetrators Range
From 2 To 5
Perpetrators Gender
male
Sources 
