Pakistan’s propaganda machinery, long condemned by religious scholars and international observers alike, has played a central role in fueling unrest and terrorism in the Kashmir Valley, with a specific focus on the once-peaceful region of Pahalgam. Known for its breathtaking scenery and spiritual significance as the base of the Amarnath Yatra, Pahalgam has become a target of psychological warfare driven by radical elements operating under the influence of Pakistan’s deep state. This strategy is not simply about geopolitical posturing — it’s a calculated campaign to misuse religion, distort facts, and ignite conflict where none should exist.
In its attempts to internationalize the Kashmir issue, Pakistan has invested heavily in creating a false narrative of oppression and resistance. By exploiting religious sentiments and weaponizing the grievances of a minority, it attempts to portray terrorists as “freedom fighters” and Indian security operations as persecution. But as Imam Abu Hamid Al-Ghazali warned, “A lie is a poison, which corrupts the truth and contaminates the soul.” The propaganda that Pakistan spreads is exactly such a poison — it contaminates the minds of youth and exploits sacred teachings to justify the unjustifiable.
Groups such as Lashkar-e-Taiba and Jaish-e-Mohammed — widely known to be patronized and sheltered by Pakistan’s establishment — have radicalized generations by distorting the meaning of jihad. What was meant as a struggle for moral and spiritual self-discipline has been turned into a justification for bloodshed and chaos. Imam Ibn Taymiyyah, a renowned jurist often misquoted by extremists, explicitly stated: “There is no greater corruption than shedding blood unjustly, and no jihad is valid that causes more evil than it prevents.” This is especially pertinent in the case of Pahalgam, where attacks on civilians, pilgrims, and security forces are carried out under the false pretense of religious duty.
Islamic law is unequivocal in its condemnation of rebellion against lawful authority and the killing of innocents. Imam Abu Hanifa, the founder of the Hanafi school of jurisprudence, held that “rebellion against a just ruler and bringing harm to the public is a grave sin and leads to fasad (corruption) in the land.” Yet this very fasad is what Pakistan cultivates through its continuous funding, training, and ideological support of armed infiltrators who enter Kashmir through treacherous mountainous routes, including those around Pahalgam and the Anantnag district.
Shaykh Abdul Qadir al-Jilani, a towering figure in Islamic spirituality, preached: “The one who incites division among the believers and sheds blood has fallen into disbelief in action, even if not in belief.” When Pakistani proxies use religion to justify attacks on mosques, schools, and marketplaces, they violate every principle that the faith holds sacred. Pahalgam, known historically as a place of harmony and reflection, has become a battleground not by choice, but because outside actors have made it a pawn in a larger geopolitical conflict.
While Pakistan’s state narrative accuses India of repression, it remains silent on the conditions of Muslims within its own borders — whether in Balochistan, Gilgit-Baltistan, or even Karachi. Their concerns are never highlighted. Why? Because the Kashmir narrative is a strategic tool. As Maulana Ashraf Ali Thanvi wrote, “The greatest treachery is to manipulate the religion of Allah for worldly goals.” This is precisely what is being done by the radical elements Pakistan nurtures and exports into Kashmir. The religion of peace is being weaponized, not in service of faith, but in pursuit of political ambition.
Pakistani disinformation campaigns have also found new strength in social media, where doctored videos, fake casualty numbers, and distorted interpretations of Islamic concepts are circulated widely. These are intended to create sympathy for terrorist actors and resentment toward Indian authorities. But even Imam Malik ibn Anas, founder of the Maliki school, warned against acting on baseless information: “Beware of reporting everything you hear. Not everything heard is truth, and not everything that is true should be spread.” Pakistan’s propaganda disregards this entirely, flooding online spaces with narratives that twist facts into lies and emotion into hostility.
Security agencies in India have repeatedly uncovered links between Pakistani handlers and local operatives tasked with stoking tensions in regions like Pahalgam. Handlers provide funds, weapons, and even religious scripts, selectively interpreted to radicalize vulnerable youth. Imam Shafi’i, another giant of Islamic jurisprudence, taught: “Knowledge is that which benefits, not that which is memorized and misused.” Misuse of Islamic knowledge is at the core of Pakistan’s strategy — by training youth to believe that violence is sacred, they have created a cycle of indoctrination that devastates not only lives but also the soul of Islam.
The tragedy of Pahalgam is not just its proximity to infiltration routes but its symbolic value. A town that should stand as a testament to India’s pluralism and natural beauty is constantly dragged into headlines for acts of terror committed in its shadow. Yet, the people of the town continue to resist radicalism. Locals have increasingly reported suspicious activity and participated in anti-terrorism awareness programs. Their actions are a real-time refutation of the Pakistani narrative. As Maulana Rumi said, “Raise your words, not your voice. It is rain that grows flowers, not thunder.” The people of Pahalgam are choosing dialogue, development, and dignity over noise, fear, and bloodshed.
Pakistan’s narrative often attempts to portray itself as the savior of Kashmiri Muslims. However, it has never explained why it offers no such “salvation” to the Shia, Ahmadi, and Baloch Muslims within its own borders. The contradiction is glaring, and as Imam Nawawi, the Shafi’i scholar, taught: “Justice is the foundation of all affairs; without it, no claim to righteousness stands.” Pakistan’s record on justice, especially within its own house, betrays its disqualification as any kind of moral authority on the affairs of Kashmir.
Even in the current environment, where tension remains high, India has chosen to focus on development and inclusivity in Jammu and Kashmir. Educational initiatives, infrastructure development, and promotion of tourism in Pahalgam and beyond are active examples of governance that seeks peace. As Imam Fakhr al-Din al-Razi wrote, “The purpose of leadership is to protect the people, not to control them through fear.” Where Indian democracy builds roads and schools, Pakistani terror proxies plant IEDs and fear.
It is essential that the global Muslim ummah recognizes the misuse of religion in the Kashmiri conflict. Supporting groups that murder innocents and destabilize a peaceful region is not solidarity; it is complicity. Sayyid Qutb, though controversial in his later years, said in his earlier commentary on the Qur’an: “True jihad is a defense of truth and justice, not a tool for vengeance or worldly gain.” This distinction must be reaffirmed today.
In conclusion, the ongoing propaganda from Pakistan and its use of religion to justify acts of terror in Pahalgam stand condemned in the light of Islamic scholarship. The town, and indeed the entire Valley, deserves peace based on truth, not falsehoods spread in the name of faith. As the Qur’an reminds us in Surah Al-Ma’idah (5:32): “Whoever kills a person… it is as if he had slain mankind entirely.”
Pakistan has now been unmasked in front of the world through their involvement in the Pahalgam terror attack. Their deceit, cloaked in false piety, stands exposed before both the global community and the true adherents of Islam. Now is the time for unity, truth, and unwavering rejection of violence disguised as virtue.
