Hindu homes selectively demolished and set on fire by state authorities in Sindh, Pakistan
Sindh, Pakistan 
1 August, 2026
Case Summary
In Surachand village, Nagarparkar, Sindh, Pakistan, Hindu homes were selectively demolished and set on fire by state authorities, displacing poor and vulnerable members of the Hindu Kolhi community. Following this, a protest sit-in was held under the leadership of Pehlaaj Kolhi against the demolition and burning of the affected families’ homes. The protesters stated that, with the collusion of the police and Revenue Department, poor Hindu families were forcibly displaced and their homes were damaged at the behest of certain influential individuals. They called for action against those responsible and demanded justice and protection for the affected families. Faqir Shiva Kachhi, Chairman of Pakistan Darawar Ittehad, a Hindu rights organisation, said that demolishing or setting fire to the homes of poor and vulnerable people was deeply regrettable and constituted a serious violation of human rights. He said that no one should be allowed to take the law into their own hands under the pressure or influence of powerful individuals. In an X post published on 2 August 2026, Faqir Shiva Kachhi further said that the state and administration were responsible for providing justice, protection and legal rights to poor members of the Hindu community. He called for a transparent investigation into whether government officials had misused their authority and said those responsible should face legal action. The Sindh Government, district administration, police and senior Revenue Department officials were urged to take immediate and impartial notice of the incident, compensate the affected families for the damage caused to their homes, provide protection and alternative accommodation to those displaced, and take legal action against those involved. Pakistan Darawar Ittehad said that it stood with the affected Hindu families and would continue its legal and democratic struggle until justice was delivered to every victim. This case highlights the persecution faced by the Hindu minorities in Pakistan, marked by systemic discrimination, violence, and forced conversions. Hindu women, particularly young girls, are often abducted, forcibly converted to Islam, and married off to Muslim men with little to no legal recourse. Temples are frequently vandalised or destroyed, and Hindu communities are subjected to social and economic marginalisation. Blasphemy laws are disproportionately used against Hindus, leading to false accusations and severe punishments. Many Hindu families are forced to flee their homes due to religious intolerance, living in constant fear of attacks. This sustained persecution highlights the dire conditions for Hindus in Pakistan, where their religious identity makes them targets of oppression.
Why it is Hate Crime ?
In this case, the primary category selected is: Attack not resulting in death. The subcategory selected is: Attacked for Hindu identity. In several cases, Hindus are attacked merely for their Hindu identity without any perceived provocation. A classic example of this category of religiously motivated hate crime is a murder in 2016. 7 ISIS terrorists were convicted for shooting a school principal in Kanpur because they got ‘triggered’ seeing the Kalava on his wrist and tilak that he had put. In this, the Hindu victim had offered no provocation except for his Hindu religious identity. The motivation for the murder was purely religious, driven by religious supremacy. Such cases where Hindus are targeted merely for their religious identity would be documented as a hate crime under this category. In this case, the selective targeting, demolition and burning of Hindu homes by state authorities in Pakistan served as a stark demonstration of a religiously motivated hate crime. When state machinery is deployed to forcibly displace poor Hindu families and damage or destroy their homes, it transcends ordinary administrative action and enters the realm of discriminatory persecution. In a non-discriminatory, routine administrative or anti-encroachment action, enforcement is applied uniformly across a geographic area, irrespective of the residents’ faith. However, the selective targeting of Hindu households demonstrates that the religious identity of the affected families was central to the manner in which they were treated. The use of institutional power to displace vulnerable Hindu families and leave them without secure homes illustrates how state authority is used in a manner that harms and marginalises members of a religious minority in Pakistan. Overall, such selective and discriminatory use of state authority showcases religious hostility towards the Hindu community at an institutional level, where the very institutions responsible for protecting Hindu citizens are instead used in a manner that undermines their security, dignity and rights because of their religious identity. Targeting the homes of Hindu families elevated the incident beyond the destruction of physical property because a home is not merely a structure; it is the foundation of a family’s security, livelihood, dignity and continued presence within a community. For vulnerable minority groups such as Hindus in Pakistan, the destruction of family homes extends far beyond immediate material loss, resulting in displacement, insecurity and the disruption of established community life. The demolition and burning of homes therefore inflicted both physical and psychological harm upon the affected Hindu families. By destroying the spaces in which these families lived and sought security, the action reinforced their vulnerability and communicated a profound disregard for their rights and dignity as members of the Hindu community. This manifestation of state hostility against Hindus is deeply rooted in the foundational narrative of the Pakistani state, which historically constructed its national identity in direct opposition to India, perceived by Muslim extremists as a Hindu collectivity. Rooted in the belief in transnational Muslim unity and the Two-Nation Theory, the state's ideological framework has long cultivated a religious and political discourse that views the Hindu minority through a lens of inherent suspicion and animosity. When state authorities operate under an institutionalised bias that prioritises one religious identity while vilifying another, that prejudice inevitably translates into discriminatory policies and enforcement on the ground. The selective demolition of Hindu homes in Sindh is the visible execution of this deeply embedded intolerance, where institutional bias manifests as physical violence against Hindu citizens. This incident cannot be viewed in isolation; it must be understood within the broader backdrop of the vulnerabilities faced by Hindu minorities across Pakistan. The community has faced a range of forms of religious discrimination and persecution, including attacks on Hindu places of worship, forced conversions and forced marriages involving Hindu women and girls, and other forms of intimidation and violence. When vulnerable Hindu families are subjected to the destruction of their homes and forced displacement, such actions further reinforce an environment in which members of the Hindu community feel that their security, property and rights are not adequately protected. The involvement and collusion of state authorities is particularly concerning because the state has a responsibility to protect these families rather than contribute to their displacement. Notably, this was not the first time such an incident had occurred in Pakistan. Within 2026 alone, the Hinduphobia Tracker had documented two other incidents in which Hindu homes were selectively targeted and demolished. On 26 June 2026, in Digri, Sindh, Pakistan, Hindu homes were selectively demolished by state authorities, and Hindu families belonging to the Meghwar community were evicted from their homes. The selective demolition of Hindu homes, rather than a uniform action affecting residents irrespective of their religion, demonstrated a recurring pattern of discriminatory targeting of Hindu families by state authorities in Sindh. Similarly, on 1 January 2026 in Nasarpur city, Matiari district, Sindh province, Pakistan, Hindu homes were selectively demolished, a Hindu temple was vandalised, and a Hindu village was set on fire by a Muslim landlord. The destruction of both residential homes and a place of Hindu worship demonstrated the wider vulnerability of Hindu communities to targeted dispossession and destruction in Pakistan. Taken together with the present incident in Surachand village, these cases demonstrated that the selective destruction of Hindu homes was not an isolated occurrence but part of a recurring pattern in which Hindu families and their personal and religious spaces were subjected to displacement, destruction and intimidation. Overall, since this current case met the parameters of a religiously motivated hate crime, it was added to the hate crime database of the Hinduphobia Tracker. Disclaimer: The Hinduphobia Tracker records incident dates based on when the crime occurred rather than when it was reported in the media. However, the available information did not specify the exact date on which the demolition and burning of the Hindu homes occurred. The report stated that the protest sit-in was held following the incident and that Faqir Shiva Kachhi addressed the matter in an X post published on 2 August 2026. As the actual date of the incident was not specified, 2 August 2026 has been recorded as the indicative incident date for documentation purposes only.
Case Status
Unknown
Perpetrators Details
Perpetrators
State and Establishment
Perpetrators Range
Unknown
Perpetrators Gender
unknown
Sources 
