Hindu woman drugged, raped on multiple occasions, blackmailed, forcibly converted to Islam, and force-fed cow meat by Muslim men in Nagpur
Nagpur, Maharashtra, India 
14 February, 2025
Case Summary
A Hindu married woman in Nagpur, Maharashtra, endured months of sexual violence (rape) and religious coercion, during which she was made to recite the Kalma (the Islamic declaration of faith) as part of a forced conversion by Muslim men. She was subsequently forced into a nikah (Islamic marriage), force-fed cow meat, blackmailed, and financially exploited by Muslim men. The abuse remained hidden for months because of threats and intimidation, and only came to light after her husband returned home and she revealed everything that had happened. According to media reports, the Hindu victim, aged 24, worked in property dealing, while her husband served in the Indian Air Force and was posted outside the city during the relevant period. In February 2025, Ayyaz Taj Madare, the Muslim accused and a former classmate of the Hindu woman, contacted her under the pretext of purchasing a plot of land. Using the proposed property transaction as a reason for continued interaction, he gained her trust and arranged a meeting connected to the purported land deal. During one such meeting, Ayyaz took the Hindu woman to a hotel on Wardha Road in Nagpur. There, she was given a drink mixed with intoxicating substances, causing her to lose consciousness. While she was incapacitated, Ayyaz raped her and recorded videos and photographs of the assault. The material was retained and later used as a means of intimidation and control over her. After obtaining the compromising videos and photographs, Ayyaz subjected the Hindu woman to continuous blackmail. He threatened to make the recordings public if she resisted his demands or disclosed the abuse. Under the pressure of these threats, she endured repeated sexual exploitation over an extended period. During the same period, the perpetrators extorted approximately Rupees 3.90 lakh from her through coercion and intimidation linked to the recordings. The abuse extended beyond sexual exploitation and financial extortion. The Hindu woman was subjected to sustained pressure to abandon her Hindu faith and embrace Islam. She was compelled to participate in Islamic religious rituals and practices against her will. During this period, videos emerged showing Islamic religious recitations being performed with her involvement, while efforts were made to impose a new religious identity upon her. On 31 May 2025, Ayyaz took the Hindu woman to the Kalmeshwar area of Nagpur, where she was introduced to Amin Sheikh and Hazrat Maulana, an Islamic cleric. The three Muslim perpetrators then transported her to a secluded location and conducted religious rituals intended to convert her to Islam. During these proceedings, she was informed that her conversion had been completed. She was forcibly made to recite the Kalma and was subjected to additional religious practices intended to formalise her abandonment of Hinduism. The coercive religious acts were accompanied by further attempts to dominate and control her personal life. The Hindu woman was forced to consume halal food, including cow meat, as part of the conversion process and was subjected to continuous psychological pressure regarding her religious identity. A nikah was also forcibly conducted with the objective of presenting her as having accepted Islam and entered into a marital union with Ayyaz. Following these events, the perpetrators attempted to sexually assault her again. Throughout the ordeal, the Hindu woman remained silent because of the threats associated with the videos, the repeated sexual abuse, the financial extortion, and the conversion pressure exerted upon her. The combination of blackmail, rape, religious coercion, and intimidation created an atmosphere of fear that prevented her from approaching the authorities or seeking assistance. The matter came to light after her husband returned home from his posting. Upon learning of the events, he and the Hindu woman approached Sonegaon Police Station and provided details of the abuse. Electronic evidence, including videos and other digital material connected to the case, was subsequently examined. The police registered a case under charges relating to rape, extortion, attempted religious conversion, and provisions of the Maharashtra Prevention and Eradication of Human Sacrifice and Other Inhuman, Evil and Aghori Practices and Black Magic Act. Ayyaz Taj Madare and Amin Sheikh were arrested. The court remanded both men to police custody for five days. Hazrat Maulana, a resident of Tamia in Madhya Pradesh, remained absconding and was being sought by police. Investigators continued examining mobile phone records, bank transactions, CCTV footage, viral videos, and other electronic evidence as part of the ongoing investigation.
Why it is Hate Crime ?
This case has been added to the tracker under the primary category - Crimes against women in relationships and other sexual crimes. Within this, the subcategory selected is - Forced conversion before marriage. The tertiary categories selected are- Forced to follow non-Hindu religious practices, Forced to do Nikah and Forced to eat beef. In such cases, a non-Hindu man is in a relationship with a Hindu woman when the pressure to convert her religion begins to manifest. In such cases, typically, two patterns emerge. First, when the relationship is consensual, and the religious identity of the perpetrator is known to the Hindu woman in the relationship, however, at some point during the relationship, the non-Hindu man starts to force the victim to convert her religion and give up her Hindu religious identity. The second is when the woman gets into a marriage with the man pretending to share her faith. Later, when the truth is revealed, the man starts pressuring the woman to convert her religion and give up her religious identity. In both the situations, the methods used to force the victim to convert her religion often revolve around force-feeding beef, forcing her to wear hijab, forcing her to read the Kalma or even pressurizing the victim to do ‘Nikah’, which is marriage under Islamic law, with a prerequisite being conversion to Islam. Cases where a Hindu woman consensually converts to Islam in a relationship will be left out of the hate crime database, even though it could be argued in several cases that the conversion was a result of religious brainwashing. The other subcategory selected 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. Another primary category selected is- Predatory Proselytisation. The subcategory selected is- Harassment, 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. This case has been added to the tracker because a Hindu victim was subjected to prolonged sexual violence, forcibly converted to Islam, stripped of her religious identity, and made to consume cow meat, an act that constitutes a serious religious transgression in Hinduism. The Muslim perpetrators first gained her trust and established control over her before systematically extending their influence into every aspect of her life. Given that their actions culminated in her forced conversion and nikah, the pattern of abuse clearly extended beyond sexual exploitation and reflected a deliberate effort to break her autonomy, weaken her resistance, and sever her connection with her Hindu faith. The sustained use of blackmail, intimidation, religious rituals, and psychological coercion created conditions in which her religious identity was progressively dismantled and replaced. Such prolonged targeting is a recognised method of facilitating religious coercion and forced conversion, making this a clear case of a religiously motivated hate crime against a Hindu victim. The rape and sexual assault carried a clear religious dimension because the victim was specifically targeted as a Hindu woman and was drugged and rendered incapable of resisting before being sexually violated. The sexual violence was not an isolated act but the first step in a broader pattern of religious coercion that culminated in her forced conversion, compelled recitation of the Kalma, forced consumption of cow meat, and a coerced nikah. By violating her bodily autonomy, the perpetrators established psychological and physical dominance over her, using rape as a means to humiliate, degrade, and subjugate her Hindu identity. The creation of compromising videos and photographs ensured that the assault could be weaponised for continuous blackmail, leaving the victim trapped in a cycle of fear and dependence. This sustained exploitation made it increasingly difficult for her to resist subsequent religious demands and enabled the perpetrators to systematically erode her attachment to her faith. Viewed in its entirety, the sexual violence functioned not merely as an act of personal abuse but as an instrument of religious domination, designed to break the victim's will, dishonour her because of her Hindu identity, and facilitate her forced conversion to Islam. The continued sexual exploitation of the Hindu victim further reinforced the religiously motivated nature of the crime. After recording the initial assault, the perpetrators used the obscene photographs and videos to blackmail her into submitting to repeated acts of rape over an extended period, ensuring that she remained under their control. This sustained pattern of abuse transformed sexual violence into a tool of intimidation, making the victim increasingly dependent and incapable of resisting the subsequent demands imposed upon her. The perpetrators' conduct demonstrated that they viewed the Hindu victim not as an individual with dignity and autonomy but as an object of domination whose body could be repeatedly exploited and whose religious identity could be systematically dismantled. The repeated rapes, blackmail, and eventual forced conversion formed a continuous course of conduct aimed at degrading, subjugating, and erasing her Hindu identity, making the crime not merely one of sexual violence but of religiously motivated hatred and coercion. The forced conversion itself constituted a religiously motivated hate crime because it directly targeted the victim's Hindu identity and sought to erase and replace it through coercion rather than free choice. The perpetrators compelled her to recite the Kalma, participate in Islamic rituals and prayers, and undergo a nikah only after establishing complete control over her through rape, intimidation, and blackmail. These acts were not expressions of voluntary religious belief but were imposed upon her to compel the abandonment of her existing Hindu faith and the acceptance of a new religious identity. By treating her Hindu identity as something that could be broken, discarded, and replaced through force, the perpetrators denied her religious autonomy, freedom of conscience, and the right to practise and retain her chosen faith. The coercive recitation of the Kalma and participation in Islamic rituals served not merely as religious ceremonies but as instruments for asserting dominance over a Hindu victim and symbolically severing her connection with her religion. The objective was not simply to make her perform certain acts but to extinguish her Hindu identity and substitute it with an Islamic one through intimidation and coercion. Such conduct amounts to a hate crime because it is directed at the victim on the basis of her religion, degrades her for belonging to that faith, and seeks to eliminate her native faith identity through force rather than respecting her equal right to religious freedom and dignity. Furthermore, the blackmail employed against the Hindu victim functioned not only as a means of facilitating repeated sexual exploitation but also as a deliberate instrument of religious coercion. The obscene photographs and videos created during the initial assault were repeatedly used to threaten public exposure unless she complied with the perpetrators' demands, including abandoning her Hindu faith, reciting the Kalma, participating in Islamic rituals, and entering into a nikah. The coercive power of the blackmail deprived the victim of any meaningful ability to exercise free choice in matters of religion, leaving compliance as the only means of avoiding humiliation and social ruin. When intimidation and threats are used to compel a person to renounce their religion and accept another faith, the coercion directly targets the victim's religious identity rather than merely their personal autonomy. In this case, blackmail became a mechanism for forcing a Hindu woman to surrender her faith under duress, demonstrating hostility towards her religious identity and treating her beliefs as something that could be erased through fear and intimidation. The use of blackmail as a tool to compel religious conversion therefore transformed it into an act of religiously motivated hate, aimed at denying the victim her fundamental right to freely profess, practise, and retain her faith. The coerced nikah further reinforced this pattern of religious targeting by serving as the final step in institutionalising the forced conversion and replacing the victim's Hindu identity with an imposed Islamic one. Rather than reflecting a voluntary marital union, the nikah was performed only after the victim had been subjected to rape, repeated sexual exploitation, blackmail, and sustained religious pressure, leaving her incapable of providing genuine consent. By using marriage as a mechanism to legitimise an identity forced upon her through coercion, the perpetrators sought to make the erasure of her Hindu faith appear permanent and socially binding. The forced marriage therefore did not exist independently of the preceding abuse but formed part of the same continuous course of conduct aimed at subjugating a Hindu woman, denying her religious autonomy, and compelling her to abandon her faith. When viewed alongside the rape, blackmail, forced recitation of the Kalma, compulsory Islamic rituals, and forced consumption of cow meat, the coerced nikah became another instrument through which religious dominance was asserted, and the victim's Hindu identity was systematically dismantled, reinforcing the religiously motivated nature of the hate crime. The coercive requirement that the Hindu victim consume halal food further demonstrated that the perpetrators' actions extended beyond sexual exploitation and into the deliberate imposition of the Islamic identity and way of life upon her. Food practices are closely connected to religious belief and personal conscience, and compelling a person to abandon their customary practices in favour of those associated with another faith constitutes an intrusion upon their religious autonomy. In this case, the victim was not given the freedom to decide her own religious or dietary practices but was pressured to conform to Islamic customs as part of the broader process of forced conversion. The compulsory adoption of these practices reflected an effort to normalise an imposed religious identity while diminishing and replacing her Hindu identity. Such conduct targeted the victim because of her faith and sought to erase her religious distinctiveness, making it an integral component of a religiously motivated hate crime. The force-feeding of cow meat carried an even more direct and symbolic attack on the victim's Hindu identity. The cow holds profound religious and cultural significance for all Hindus and is widely regarded as sacred, making its forced consumption a deliberate act of religious transgression rather than a mere dietary imposition. By compelling a Hindu woman to consume cow meat against her will, the perpetrators sought to force her to violate a deeply held religious belief and sever her connection with practices central to her faith. The act served to humiliate, degrade, and psychologically break the victim by compelling her to participate in conduct fundamentally incompatible with her religious convictions. Rather than simply altering her diet, the perpetrators used force-feeding as a means of symbolically rejecting her Hindu identity and demonstrating that it could be overridden through coercion. The deliberate targeting of a sacred religious belief in this manner transformed the act into an expression of hostility towards the victim's faith and formed a significant element of the broader religiously motivated hate crime. It is also important to note that the force-feeding of cow meat has historically been used by Muslim extremists as a means of desecrating Hindu religious identity and compelling Hindus to abandon their faith. Historical accounts and numerous communal incidents have documented instances where cow slaughter, the force-feeding of cow meat, and the throwing of cow meat into Hindu temples were carried out with the express purpose of insulting Hindu beliefs, violating religious sanctity, and demonstrating the supremacy of the Islamic faith over Hinduism. Such acts are intended to force Hindus into committing what they regard as a grave religious transgression, thereby breaking their attachment to their faith and making conversion irreversible. Against this backdrop, the force-feeding of cow meat in the present case cannot be viewed as an isolated act of dietary coercion but forms part of a recognised pattern of targeting Hindus through the desecration of symbols held sacred in their religion. By compelling a Hindu woman to consume cow meat as part of a series of acts that included rape, blackmail, forced recitation of the Kalma, Islamic rituals, and forced conversion, the perpetrators sought to strip her of her Hindu identity and violate beliefs central to her faith. The use of a method historically associated with the humiliation and religious subjugation of Hindus reinforces the conclusion that the act was rooted in hostility towards the victim due to her Hindu identity and constituted an integral component of a religiously motivated hate crime. Overall, since this case meets several different parameters of a hate crime, it is being added to the hate crime database of the Hinduphobia Tracker. Disclaimer: The exact date when the Hindu woman and the Muslim perpetrator first came into contact was not specified in the available sources. However, the month and year of initial contact were indicated around February 2025. The tracker records incident dates based on when a victim's ordeal begins rather than when it is reported or published by the media. In this case, 15th February 2025 has been used as the indicative incident date, derived by aligning the known month and year with the article publication date of 15th June 2026. This date has been recorded in the Hinduphobia Tracker 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 0
- Adult 1
- Senior Citizen 0
- Unknown 0
Case Status
Case sub-judice
Perpetrators Details
Perpetrators
Muslim Extremists
Perpetrators Range
From 2 To 5
Perpetrators Gender
male
Sources 
