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‘Saw Sofiya Qureshi…': Journalist demolishes Bilawal Bhutto's ‘Muslims demonised in India' rant at UN
Countering his assertion about the Muslim population in India, a foreign journalist said that he had personally followed military briefings of India during Operation Sindoor, which was being headed by a Muslim army official, Sophiya Qureshi read more
Bilawal Bhutto Zardari, the Chairman of the Pakistan Peoples Party (PPP), speaks during the launch of the Awami Muashi Muahida (public economic manifesto) in Larkana, Pakistan, January 16, 2024. (Photo: Reuters)
Pakistan's former foreign minister Bilawal Bhutto received a tough rebuttal at the UN headquarters in New York after he claimed that Muslims are being 'demonised' in India following the Pahalgam attack of April 22.
Bhutto is in the US with a Pakistani delegation to hold meetings with UN Secretary-General António Guterres, General Assembly President Philemon Yang, and Security Council President Carolyn Rodrigues-Birkett.
Countering his assertion about the Muslim population in India, a foreign journalist said that he had personally followed military briefings of India during Operation Sindoor, which was being headed by a Muslim army official, Sophiya Qureshi.
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At UN, Bilawal Bhutto claimed that Indian Govt is demonising muslims in India after Pahalgam Terror attack in Kashmir.
A foreign Muslim Journalist replied that as far as he recalls Indian muslim military official was conducting the briefing for India's Operation Sindoor.… pic.twitter.com/4AwdrUuN0j — Incognito (@Incognito_qfs) June 4, 2025
The briefing for Operation Sindoor was conducted by two senior female officers, Colonel Sofiya Qureshi from the Indian Army's Corps of Signals and Wing Commander Vyomika Singh, a helicopter pilot with the Indian Air Force, alongside Foreign Secretary Vikram Misri.
'Setbacks in UN…'
Bhutto admitted that Pakistan's efforts to raise the Kashmir issue at the UN have faced significant setbacks.
'As far as the hurdles we face within the UN and in general, as far as the Kashmir cause is concerned, that still exists,' he said during a press conference.
The Pakistani leader also sought dialogue with India, saying, 'Pakistan would still like to cooperate with India to combat terrorism we can't leave the fate of 1.5 or 1.7 billion people in the hands of non-state actors and terrorists for them to decide at a whim that two nuclear armed powers will go to war and this is the new normal of the new abnormal that the Indian government is trying to impose on the region.'
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My book, Contested Homelands: Politics of Space and Identity, shows how Bakrid became a highly controversial festival in colonial North India. The colonial authorities evolved a legal-administrative framework to deal with the question of animal slaughter in general and the slaughter of sacrificial cows on Bakrid in particular. These mechanisms, however, placed religious practices of different communities in a binary opposition to each other while simultaneously producing a contested notion of community-space. This administrative mechanism became the guiding principle for various animal preservation laws enacted immediately after Independence. These laws were mainly related to the protection of cows and other bovine animals from slaughter, especially those that were required for the purpose of agriculture and milk production. For instance, the Central Provinces and Berar Animal Preservation Act, 1951 placed a total ban on the slaughter of cows and restricted the slaughter of buffaloes, allowing it as a subject of certification by authorities, based on age and usability in the production. The Bihar Preservation and Improvement of Animals Act, 1955 completely restricted the slaughter of all categories of bovine cattle under any circumstance. The Act does not explicitly prohibit the slaughter of goats or sheep, but it does restrict the slaughter of the animals traditionally associated with the festival in Bihar. The UP Prevention of Cow Slaughter Act, 1955 also prohibited the slaughter of cows. However, it remained silent on the slaughter of other bovines. Most importantly, these laws criminalised cow slaughter, making it cognisable (arrest without warrant) and non-bailable offence. 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Cleanliness and hygiene, we must remember, are also a matter of concern for urban Muslim communities living in areas already lacking basic amenities, regular water supply, proper sanitation, and community centres. However, these concerns have either been completely neglected or have now been reduced to politics over cow, meat, vague notions of vegetarianism, ahimsa (non-violence) and, above all, stereotyping minority culture and identity. The question of administrative intervention required for the efficient observance of Bakrid remains unattended. Nazima Parveen is a Senior Research Fellow at Policy Perspective Foundation. She tweets @ParveenNazima. Views are personal. (Edited by Prashant)