“Bring Iman, and we will secure your and your children’s careers,” Jamia Millia Islamia (JMI) registrar Nazim Hussain told a Dalit employee. This shocking case was first reported by Organiser on July 17, 2024. The report sparked widespread outrage and led to the formation of an inquiry commission to investigate allegations of forced religious conversions within the centrally funded ‘minority’ institution. However, due to alleged administrative interference, the commission’s findings remained suppressed for months.
On October 26, Organiser broke another troubling story involving a Divyang (person with disabilities) woman who was coerced into converting to Islam. She was reportedly told, “Wearing a hijab will bring noor (divine light) to your face.” This case intensified protests and demands for transparency and accountability, ultimately forcing a shift in administrative priorities. Amid mounting public pressure and a wave of demonstrations, the investigating committee finally released its findings on November 14, 2024.
The report was unveiled at a press conference by Justice (Retd) Shri S. N. Dhingra, Former Delhi Police Commissioner Shri S. N. Srivastava, and other members of the fact-finding committee. The 64-page document contains testimonies from 27 individuals, including teaching staff, non-teaching staff, current students, and alumni. Of these, seven were teaching faculty members, six were non-teaching staff, while the rest comprised Ph.D. scholars and former students.
The report paints a troubling picture, with witnesses alleging a systematic and coercive conversion agenda at Jamia Millia Islamia. Many deponents revealed that they were either lured or pressured into converting to Islam as a precondition for career advancement, academic opportunities, or simply to maintain peace within the university.
According to the testimonies, the tactics used to force conversions varied widely. Promises of promotions, easier workloads, and even theological arguments about heaven and hell were reportedly employed to manipulate individuals into accepting Islam. Some witnesses described an environment of blatant discrimination against non-Muslims, whether they were students or faculty members.
The detailed depositions highlight an institutional bias within JMI, where non-Muslims face unequal treatment and systemic prejudice. The report sheds light on the disturbing extent of the conversion nexus, offering a comprehensive account of the coercion and bias experienced by those who spoke out.
Here’s what they told the committee
Witness 1: CW-1, an Assistant Professor, testified about experiencing discrimination and bias from the outset of her tenure at JMI. She alleged that Muslim staff members frequently misbehaved, taunted, and discriminated against non-Muslim colleagues.
After registering for her Ph.D., CW-1, who was living separately from her husband—a fact known to many—faced attempts to coerce her into converting to Islam. Faculty members and fellow Ph.D. scholars reportedly argued that Islam was a safer religion for women. CW-1 stated that Hindu customs and beliefs were openly criticized, and when efforts to convert her to Islam failed, it became widely known.
She further alleged that her professional growth was deliberately hindered. Despite meeting all eligibility criteria, her promotion was denied, while her juniors, including those who lacked the required qualifications, were promoted. CW-1 claimed that this was part of a pattern of harassment against those who resisted conversion, a practice she alleged was prevalent at JMI. She accused the institution of fostering a culture where non-Muslims were systematically denied opportunities for career advancement and faced psychological pressure to convert.
According to CW-1, attempts to seek support from senior Muslim professors were futile, as they would often steer conversations toward her conversion. She also alleged that women like her were pressured to become mistresses of Muslim faculty members, further exacerbating the toxic environment.
Witness 2: CW-2, another non-Muslim faculty member, corroborated allegations of discrimination. He testified that his non-Muslim identity led to gross mistreatment by his Muslim colleagues. Upon being appointed as administrator and allocated a cabin for administrative work, staff in the examination branch reportedly mocked him publicly, questioning how a “Kafir” could occupy a Deputy Registrar’s cabin.
CW-2 described the atmosphere at JMI as deeply hostile to the non-Muslim community. He recounted instances where his choice of attire, such as wearing a kurta-pajama or donning a tilak on his forehead and a kalawa on his wrist, was derided as “Pakhand” (hypocrisy). He also alleged that his colleagues frequently pressured him to join them for Namaz, further demonstrating the pervasive discrimination.
Witness 3: CW-3, another faculty member at JMI, described an environment rife with harassment and discrimination against non-Muslim students and staff. She alleged that some professors explicitly used their authority to impose religious beliefs, with one professor announcing in class that students would not be allowed to complete their course unless they followed Islam.
At the time of her appointment, CW-3 was unmarried. She claimed that senior faculty members pressured her to convert to Islam and marry a Muslim. She specifically named a senior lecturer, Professor Amutul Halim, who threatened her with rape, acid attacks, or even murder if she did not comply.
Tragically, CW-3’s husband passed away two years into their marriage. Following his death, Muslim colleagues and senior professors reportedly intensified their efforts to pressure her into converting to Islam and remarrying a Muslim man. She further alleged that her religion and Hindu culture were repeatedly ridiculed, contributing to an environment of hostility and fear.
Witness 4: CW-4, a faculty member at JMI, recounted his experiences shortly after joining the university as an Assistant Professor. Within two months of his appointment, Dr. Saiyad Shahid Ali approached him and handed him a copy of the Quran. Following this, Dr. Ali began persistently encouraging him to read the Quran and engage in discussions about Islam. CW-4 further testified that Muslim colleagues at the university would often stop him to criticize Hindu religion and festivals. They portrayed Hindu customs in a negative light while praising Islam and its practices.
Witness 5: CW-5, another Assistant Professor at JMI, stated that within the first month of his appointment, a faculty member from the Islamic Studies department gave him a copy of the Quran, urging him to study it and discuss Islamic teachings. Over time, he was handed three separate copies of the Quran by three different individuals, each insisting he read and reflect on the text.
When CW-5 did not show interest in studying the Quran, he alleged that his colleagues began fabricating accusations against him, such as claiming he was frequently absent from his classes. He also reported being repeatedly asked to recite the Kalma and was educated on the differences between Kalma and Namaz by his Muslim colleagues.
CW-5 raised concerns about his delayed promotion with the university’s Registrar, Nazim Husain Aljafri, who reportedly attributed the delay to CW-5’s lack of “Iman” (faith in Islamic values and adherence to its principles). He further alleged that Hindu faculty members at JMI were treated as second-class citizens and were subjected to a constant fear of being falsely implicated in disciplinary cases if they resisted religious coercion.
Witness 6: CW-6, an administrative staff member who joined JMI in 2007, testified about his experiences within a month of his appointment. He claimed that he was handed a book containing teachings of Islam, written in Hindi, Urdu, and English, and was encouraged to read it. Additionally, CW-6 alleged that Muslim colleagues often made sarcastic remarks about Hindu employees, creating a hostile work environment.
Witness 7: CW-7, a former student who also served as guest faculty at JMI, described enduring persistent taunts and sarcastic remarks about his Hindu identity during his time at the university. Initially, he wore a Kalawa on his wrist and a Tilak on his forehead as symbols of his faith, but due to repeated mockery, he eventually stopped wearing these external markers of Hinduism.
CW-7 stated that greetings like “Namaste” or “Good Morning” were not accepted by Muslim students and teachers, who instead insisted on “Assalam Alaikum.” He recounted how Zahiruddin, a senior faculty member, frequently counselled him to adopt Muslim practices. When CW-7 sought assistance for academic issues, Zahiruddin allegedly ridiculed his Hindu customs before offering any help.
He also alleged caste-based discrimination, reporting that the Head Master began harassing him from the very first day of his appointment. CW-7 was often asked to work late, sometimes until 7 PM, and assigned menial tasks such as preparing tea and washing dirty cups. The Head Master allegedly mocked his caste, saying, “You are a Jatav, and Jatavs are meant to do such cleaning and tea-making work.”
Witness 8: CW-8, a teaching faculty member and Assistant Professor at JMI, recounted an incident in 2009 when he broadcasted the national song Vande Mataram on the university’s community radio station. For this, he was reprimanded by the institute’s director.
He further testified that in 2014, his Head of Department, Mr. Obaid Siddiqui, suggested that converting to Islam would resolve all the professional challenges CW-8 was facing at the university. CW-8 claimed that even in discussions about restoring his salary increments, he received indirect messages hinting that the “easier way” to resolve his issues was through conversion.
According to CW-8, the harassment he faced began immediately after the Vande Mataram broadcast and extended to other non-Muslim colleagues at JMI. He alleged that such harassment was systematically aimed at pressuring non-Muslims to convert to Islam.
Witness 9: CW-9, an ex-security guard at JMI, recounted the severe harassment he faced after refusing to convert to Islam. In 2004, he was approached by two individuals connected to JMI, namely Mushir Khan, who resided in Gaffar Market, and Safique Ahmad, who ran an NGO. They forced him to convert to Islam along with his family and promised to marry his daughter to a Muslim man. When he firmly refused their demands, he began facing systematic harassment.
On the occasion of Janmashtami in 2004, despite it being a holiday, CW-9 was instructed to report for duty. While on duty that day, a police officer approached and arrested him on charges of a false rape case. The Trial Court convicted him; however, the High Court later acquitted him of all charges.
While CW-9 was in jail, he learned that his wife, son, and daughter were coerced into converting to Islam under immense pressure. Tragically, during his imprisonment, his wife died under mysterious circumstances. His daughter, who had converted, was married to a Muslim man. Upon his acquittal, CW-9 sought reinstatement at JMI, but the administration refused to reemploy him.
Witness 10: CW-10, a former student of JMI, described how he became a target after sharing a social media post in support of Prime Minister Narendra Modi. Following this, he faced mocking and ridicule from Muslim students and faculty at JMI. He was frequently taunted for his attire, his wearing of a Kalawa (sacred thread), and was derisively labelled as someone who relied on Gaumutra (cow urine) and cow dung for rituals.
During his time at JMI, CW-10 alleged that multiple Hindu students were pressured to convert to Islam. He specifically remembered Sachin and another Hindu student from the Mewat region, though he could not recall the latter’s name. Additionally, he came to know about a junior girl from the B.Sc. program who was also converted to Islam.
CW-10 stated that Hindu students, including himself, were regularly invited to participate in Namaz and celebrate Muslim festivals. However, they were forbidden from celebrating Hindu festivals. Muslim students often mocked Hindu deities and religious symbols like the Kalawa and Tilak.
Witness 11: CW-11, a clerical staff member who joined JMI in 2007, detailed the casteist and religious harassment he endured. After six months of joining, his Muslim colleagues began pressuring him to convert to Islam, claiming that Scheduled Castes held no place of respect in Hindu society. They promised that he would receive honor and respect if he adopted Islam.
When CW-11 rejected their suggestions, the harassment intensified. He alleged that the university registrar explicitly told him that JMI was a “Muslim Idara” (institution) and had no place for Kafirs (non-believers). The registrar further insulted him by referencing his Balmiki caste, using slurs like Bhangi and Chamar. The registrar also threatened to implicate him in a false sexual harassment case and terminate his employment.
Witness 12: CW-12, an ex-student who completed his post-graduation at JMI in 2020, stated that as a follower of Jainism, he frequently faced criticism of his beliefs. He claimed that efforts were made to convert him to Islam. One of the individuals who tried to influence him was a Moulvi (Islamic scholar) who was also a JMI student, while two others were outsiders.
CW-12 reported these outsiders roaming on campus to the guard supervisor. While the supervisor confirmed their status as non-students, he took no action to remove them.
On December 15, 2019, during the protests against the Citizenship Amendment Act (CAA), a rumour spread on social media alleging that the police had entered the girls’ hostel and set buses on fire. CW-12, who was present on campus, observed no such incidents and recorded a video disproving the rumours. When he uploaded this video to social media, his fellow students labelled him a “betrayer” of the student cause and ostracised him. He alleged consistent discrimination as a non-Muslim student at JMI.
Witness 13: CW-13, a staff member at JMI, recounted an incident early in his tenure when he inadvertently walked past someone performing Namaz (Islamic prayer). He was scolded for disrupting the connection between the Namazi (one praying) and the Kaaba (the holy site in Mecca).
Over time, CW-13’s colleagues began inviting him to join in Namaz and insisted that he greet others with “Assalam Alaikum” instead of “Namaste.” They frequently praised Islamic practices while condemning Hindu religion. Additionally, they pressured him by arguing that Scheduled Castes and Scheduled Tribes had no place of respect in Hinduism.
Witness 14: CW-14, an ex-student of JMI’s law faculty, highlighted discriminatory practices against Hindu students. He stated that while it was mandatory for all students to wear a white shirt and black pants during classes, Muslim students would wear kurta-pajamas on Fridays without any objection from the professor in charge, Noor Jahan Momin. However, Hindu students were denied attendance if they wore similar attire during Hindu festivals.
CW-14 also alleged that Professor Faizan-ur-Rahman openly discriminated against Hindu students, often giving them lower grades unless they adhered to Islamic principles or teachings. Muslim students, on the other hand, were freely allowed to celebrate their festivals and host Iftar parties, while Hindu students were barred from organising any celebrations for their festivals.
In 2018, during a law fest called Tabeer organised by students, patriotic songs were played during the cultural segment. This prompted local residents from Batla House and JMI professors to intervene and halt the program. They threatened to issue a fatwa against holding such events in JMI. Since then, no further cultural fests have been allowed on campus.
CW-14 also recalled a disturbing incident involving a hostel resident, Vaibhab Sharma. Outside Sharma’s room, someone had pasted a poster that read: “Godse Murdabad, RSS Murdabad, BJP Murdabad, Andar Sanghi hai” (Down with Godse, RSS, BJP; inside resides an RSS supporter).
Witness 15: CW-15 testified that individuals associated with the Tablighi Jamaat regularly visited the university‘s hostel premises. Their primary agenda was to engage with Hindu students, attempting to convince them to renounce Hinduism and embrace Islam. The witness noted that this persistent influence extended to creating an atmosphere of discomfort for Hindu students.
During the protests against the Citizenship Amendment Act (CAA) and the proposed National Register of Citizens (NRC) at Shaheen Bagh, JMI students played an active role in organising and participating in demonstrations. CW-15 stated that Hindu students who chose not to participate in these protests were labelled as “Sanghis” or “Fascists” by Muslim students, further isolating them from the university community.
Witness 16: CW-16 recounted his experiences of being exposed to a network of organisations operating around the JMI campus with the objective of converting non-Muslims to Islam. One of his friends, Mohammad Sufiyan, married a Hindu girl without her parents’ consent. The witness revealed that Sufiyan sought assistance from a center called Dar-e-Arqam, located in Batla House. This organisation, as per CW-16’s testimony, provided legal and logistical support to Muslim men who married Hindu women.
Additionally, CW-16 identified other organisations such as Jamaat-e-Islami Hind, the Students Islamic Organisation (SIO), Popular Front of India (PFI), and Campus Front of India (CFI). These groups operated in a coordinated manner and were allegedly supported by senior professors at JMI. CW-16 stated that the goal of these organisations was to promote “Iqamat-e-Deen,” the establishment of Islamic supremacy worldwide.
He also shared his personal ordeal, where he was criticised by hardliners for celebrating Hindu festivals like Holi and Diwali with his Hindu friends. Some radicals warned him that any part of his body touched by Holi colors would “go to hell.” When he criticised the extremist views of Pakistani scholar Dr. Israr Ahmad, he faced backlash from fellow research scholars. One scholar even declared that under a Khalifa’s rule, CW-16 would have been beheaded for such dissent.
Witness 18: CW-18 testified about his experiences with religious bias in academic and campus life. He alleged that while Hinduism, Buddhism, Jainism, and other religions were covered briefly in his classes, the majority of the curriculum focused on Islam, often presented as superior to other faiths. He claimed that his teacher, Rahman Musabbir, frequently discredited Hinduism and labelled the chant “Jai Shree Ram” as a terrorist slogan.
The witness recounted an incident during Holi and Ramadan when Hindu students celebrated Holi after Iftar. Muslim girls who participated in the festivities were later targeted by hardliners, who shared details of their participation with their families, accusing them of becoming “Kaafirs.” CW-18 also described how Hindu students faced intimidation if they interacted with Muslim girls, and in some cases, Hindu boys were physically assaulted for doing so.
Furthermore, CW-18 highlighted that during Ramadan, the university canteen’s operations were altered to accommodate Muslim students, leaving Hindu students without access to food and water outside of Sehri (pre-dawn) or Iftar (evening).
Witness 19: CW-19 corroborated claims of religious bias and testified that Muslim students pressured non-Muslims to read Islamic texts like the Quran and Hadees. Hindu festivals were openly ridiculed, and Hindu students were ostracised if they attempted to celebrate their traditions.
The witness mentioned that class schedules during Ramadan were modified for the convenience of Muslim students through official university circulars. He further alleged that Hindu girl students in hostels were coerced into participating in Namaz (Islamic prayers) and were encouraged to adopt Muslim attire. If Muslim girls joined Hindu festivals or even watched them, they were shamed on social media, with videos of their participation being circulated to humiliate them.
Witness 20: CW-20 shared that Hindu students were given pocket-sized copies of the Quran and urged to participate in congregational prayers (Jamaat). He narrated personal instances of harassment and discrimination, describing a pervasive environment of coercion to convert to Islam.
He also disclosed a case of alleged sexual exploitation involving a Ph.D. student and Professor Altaf Hussain. According to CW-20, the female student was pressured to convert to Islam and was subjected to physical and psychological torture when she resisted.
Witness 21: CW-21, a student at JMI, testified that from the very first day of his time at the university, Hindu students faced consistent discrimination. After the university re-opened following the Covid-19 lockdown, the Hindu students decided to organise a Diwali celebration on campus, inviting all students, including Muslims, to join. However, this initiative came to the attention of the Chief Proctor, Professor Atique-ur-Rahman, who instructed his supervisor, Professor Harun Sajjad, to send a message to CW-21, asking him to halt the celebrations. Despite this, CW-21 and the other Hindu students went ahead with their Diwali celebration.
Two days later, CW-21 was called into Professor Atique-ur-Rahman’s office, where he was told that if he continued with such “Hinduvadi” (Hindu-centric) activities, his Ph.D. would be jeopardised and would never be completed. CW-21 further revealed that Hindu girls in the Ph.D. program were often preferred for admission, as they were seen as easy targets for conversion. This statement highlights the underlying agenda of conversion that CW-21 believed was prevalent at the university.
Witness 22: CW-22, an employee of JMI, described how the university perpetuated a consistent effort to convert Hindu students and employees to Islam. He revealed that when Hindu employees passed away during their service, their files for pension and compassionate ground employment benefits were deliberately delayed. Additionally, efforts were specifically targeted at converting Scheduled Caste Hindu employees to Islam. This discrimination, according to CW-22, was systemic and part of a larger agenda within JMI to marginalise non-Muslims.
Witness 23: CW-23, a Hindu employee of JMI, testified that when she became a supervisor in 2012, her true designation was deliberately omitted from her payroll record. She further stated that whenever Hindu employees greeted others with the customary “Namaste,” they were immediately instructed to say “Salaam” instead, as the university was considered a “Muslim” institution. Additionally, she noted that Scheduled Caste Hindus were particularly humiliated in the workplace, further deepening the sense of discrimination against them.
Witness 24: CW-24, an ex-employee of JMI, also corroborated the claims of systemic religious discrimination and efforts to convert Hindu employees and students to Islam. According to CW-24, Class 4 employees who agreed to convert were offered Rs. 5 lakhs, while Class 3 and other employees were incentivised with promotions or other benefits for their conversion. This testimony underscores the financial incentives used to encourage conversion within the university community.
Witness 25: CW-25, another ex-student of JMI, echoed similar concerns, stating that efforts were actively made to convert female students to Islam. She testified that the overall atmosphere at JMI was overwhelmingly pro-Muslim. Muslim students and lecturers would pressure Hindu students to embrace Muslim culture, read Islamic literature, and even participate in Namaz (Islamic prayers). This systematic influence contributed to an environment where Hindu students felt alienated and coerced into changing their religious practices.
Witness 26: CW-26, an ex-Ph.D. student and former hostel resident recounted a personal experience of religious coercion. Her Muslim roommate refused to allow her to display cultural items related to her Hindu faith in their shared room. Additionally, she was not allowed to blow a conch (Shankh), a Hindu religious practice. CW-26 also mentioned that efforts were made to convert Hindu students to Islam, citing the example of a Sikh girl from the Geography Department, who was reportedly converted to Islam under the influence of her senior Muslim peers. This testimony reinforces the idea that not only were Hindu students coerced but even non-Muslim minorities like Sikhs were targeted for conversion.
Witness 27: CW-27, another ex-student of JMI, confirmed the widespread discrimination between Muslim and Hindu students at the university. She specifically pointed out that Hindu girls were often the primary targets for conversion. Muslim students would develop relationships with Hindu girls, only to later encourage them to convert to Islam. CW-27 herself faced similar pressure and ultimately decided to leave the university, citing the hostile and coercive environment created by the Muslim students and faculty.
Final comments of the committee
After hearing the testimonies of these witnesses, the committee issued its final comments, summarising the situation at Jamia Millia Islamia. The committee stated, “From all the media reports and the records available in the print public domain, it is clear that JMI has become a centre for anti-national activities. Steps need to be taken to remedy the grave disease from which it is suffering.” The committee’s remarks indicate a belief that JMI has been systematically involved in activities that undermine national unity, including religious coercion and the promotion of conversion, which they deemed a significant problem requiring immediate intervention.
This detailed account paints a picture of a university environment where religious discrimination and coercion were not only tolerated but seemingly institutionalised, affecting both students and staff. The testimonies reflect a deep-seated bias and systematic efforts to convert non-Muslims, creating a hostile and unequal atmosphere at Jamia Millia Islamia.
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