Petitions Against Quran and Bhagavad Gita: Attempts to Disrupt Social Harmony

By Shahbaz Ahmad

In 1985 there was a petition against the Quran in the High Court of Calcutta. In 2011 there was a similar petition against Bhagavad Gita in Russia. Again in 2021 a petition was filed in the Supreme Court of India against 26 verses of the Quran. In this book the author brings out that these petitions are a part of a broader strategy to malign religion and to create dissension in society. The book concludes with an appeal to all responsible persons to stand up for Justice and to contribute their might in combating communalism.

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Shahbaz Ahmad IFS (Retd)did his graduation from the University of Allahabad, Uttar Pradesh and joined the Indian Forest Service in 1981. During his tenure of more than 37 years, he held various important positions especially in the field of biodiversity, wildlife and non-wood forest produce management. During all these postings the main challenge had been to strike a balance between the conservation of ecosystems and sustaining the livelihoods of the people living in and around these ecosystems. He was also on deputation for two years to the Indian Institute of Forest Management as Professor where he taught various subjects related to ecosystem management and also gave lectures on humanistic economics.

Shahbaz Ahmad retired in December 2018 as the Principal Chief Conservator of Forests and Chief Wild Life Warden, Madhya Pradesh.

• Language: English
• Publisher: Rajmangal Prakashan
• Release date: Sep 14, 2023
• ISBN: 9798223922797

Book preview

Petitions against

Quran and Bhagavad Gita

Attempts to Disrupt Social Harmony

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Shahbaz Ahmad

IFS (Retd.)

Rajmangal Prakashan

An Imprint of Rajmangal Publishers

ISBN : 978-8119251292

Published by :

Rajmangal Publishers

Rajmangal Prakashan Building,

1st Street, Ozone, Quarsi, Ramghat Road

Aligarh-202001, (UP) INDIA

Cont. No. [phone]

www.rajmangalpublishers.com

[e-mail]

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प्रथम संस्करण : अगस्त 2023 – पेपरबैक

प्रकाशक : राजमंगल प्रकाशन

राजमंगल प्रकाशन बिल्डिंग, 1st स्ट्रीट,

ओजोन, क्वार्सी, रामघाट रोड,

अलीगढ़, उप्र. – 202001, भारत

फ़ोन : +91 - 7017993445

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First Published : Aug. 2023 - Paperback

eBook by : Rajmangal ePublishers (Digital Publishing Division)

Copyright © 

This book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, resold, hired out, or otherwise circulated without the publisher’s prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser. Under no circumstances may any part of this book be photocopied for resale. The printer/publishers, distributer of this book are not in any way responsible for the view expressed by author in this book. All disputes are subject to arbitration, legal action if any are subject to the jurisdiction of courts of Aligarh, Uttar Pradesh, India.

Preface

In 2020 there was again a move to malign the Quran, the holy book of the muslims, by bringing a petition in the Supreme Court of India. A similar attempt to malign Bhagavad Gita, the holy book of the Hindus, was made in Russia in 2011. Although these attempts have not been successful, they indicate that the elements which create hatred and enmity in society are always active and assert themselves whenever they find a conducive environment.

Occasional communal tensions in a society may be a normal thing and may be tackled easily as a law and order problem. But when this disruption of social harmony is well organized and supported by a hate philosophy, then the situation is very alarming. If it is not responded to in an appropriate manner, then it may influence the bureaucracy and judiciary also and play havoc with the social structure and well-being of the people. It is often found that such groups and organizations carry on these activities in the garb of social service, nationalism or religious movement. In this effort the history of the country is also distorted to suit the philosophy of hatred.

This threat, camouflaged with appealing terminologies and slogans, needs to be recognized and nullified by all responsible people and groups of all religions. People should stand up against injustice of all kinds and pledge to uphold the values of Justice, Liberty and Equality as enshrined in the Constitution of India. The forces of hatred and enmity need to be exposed and marginalized so that they are not able to gain a foothold in society.

This small book delineates that communal and anti-social forces are active everywhere and in other countries also. By misinterpreting the holy texts and by distorting the historical facts, they try to create dissension in society. Fortunately, the Courts have pronounced judgements which have mollified these elements to a large extent. After taking a broad stock of the situation, it has been suggested in this book that the peace loving and responsible people of the country should be more vocal and expressive in the interest of communal harmony and well-being of the people.

Various authentic translations of the holy texts have been consulted which have been listed under References. With some exceptions all the translations of the Quran convey the same meaning.  The translation which appeared to be simple and best convey the meaning of the Quranic verse has been picked up and mentioned in the book. Similar approach has been adopted in the case of other religious texts also.

I would like to acknowledge my thanks to all those people who have in any way helped me to develop my ideas and put them before the people in the form of a small book. The tragedies of the people who have suffered due to terrorism or communal riots, especially the poor people who have been displaced and lost their livelihoods have moved me to write something on the issue. Recently the houses of poor people have been bulldozed in a very arbitrary manner. It was a pathetic scene to see the poor people collecting their left over belongings and some media persons riding on bulldozers shouting at their best as if they were highlighting some picturesque scene. It appears that empathy, the essence of religion, is fast disappearing. But there are some persons on social media platforms who have been boldly presenting the real facts and exposing the communal elements. These bold persons are a ray of hope for the society. I have taken encouragement from them to write something against injustice.

Finally, I would like to thank Messrs. Rajmangal Publishers, Aligarh (UP) for agreeing to publish this book and bring it to the people. I hope that this humble effort of mine will be able to motivate some more responsible citizens to come forward and contribute their might for harmony and peace.

Shahbaz Ahmad

Prayagraj (UP)

Date: 05-08-2023

Petitions against Quran and Bhagavad Gita /

Contents

Preface

1. The Meaning of ‘Kafir’ and ‘Mushrik’

2. The Calcutta Quran Petition

3. Petition against Bhagavad Gita

4. The 26 Verses of the Quran 25

5. The Eternal Religion or the Sanatan Dharma

6. The Constitutional, Legal and Judicial Stand

7. Attempts to Disrupt Social Harmony

8. Standing Up for Justice

9. Epilogue

Annexure-1: Bringiong Peace and Justice in Kashmir

Annexure-2: Countering the Hate Design—Facilitating Peace and Harmony  100

Annexure-3: Combating Communalism through Correct Narratives   111

Annexure-4: Undoing Partition through the Idea of Greater India

References

Index   151

1. The Meaning of ‘Kafir’ and ‘Mushrik’

The meanings of the Arabic words ‘Kafir’ and ‘Mushrik’ are often distorted by some people to misinterpret the Holy Quran and to malign the religion of Islam with an intention to create communal disharmony. According to Collins English Dictionary ‘Kafir’[1] means an infidel or unbeliever. Similarly, according to Rekhta Dictionary, ‘Mushrik’ means a polytheist or the one who denies the Unity of God.

When Muhammad (Peace and Blessings of God be upon him) was granted prophethood, he communicated to the people of Mecca the message of God and reminded them about the Oneness of the Almighty. The people of Mecca were much deviated from the Abrahamic religion of their forefathers and so the message of God through the Prophet(PBUH) did not go well with them. They started persecuting the Prophet(PBUH) and his companions who were compelled to migrate to the city of Medina. A situation was created where on one side was Prophet Muhammad(PBUH) with his companions and on the other side were those people who were constantly persecuting the muslims(followers of Islam) and were trying their best to kill and destroy them. When Quran mentions the words ‘kafir’ and ‘mushrik’ in such situations, it refers to these people who were not only conspiring against the Prophet(PBUH) and his companions, but were also utilizing all inhuman and violent means of persecution. When reading the Quran it would be essential to understand this context. In a warlike situation ‘kafir’ or ‘mushrik’ may, in modern terminology, be appropriately termed as terrorists or fighters of the enemy camp. Confining the meaning of "kafir’ and ‘mushrik’[2] to the dictionary text would amount to a misinterpretation of the Quran.

The Quran makes it clear who these people are:

They are those with whom you made a covenant of peace, but they break their covenants every time, and they do not fear of committing this sin of breaking the covenant. (8:55)

Those who prefer the life of this world instead of the Hereafter, and hinder people from the Way of Allah and seek crookedness therein, these are in error far-off. (14:3)

Every time they kindle the fire of war, Allah does extinguish it, but they (ever) try to do mischief on earth. And Allah loves not those who do mischief. (5:64)

Thus it is clear that in the Quran Kafir’ and Mushrik" are those who are aggressively engaged in mischief against the people who believe in the One Almighty God. In spite of this persecution, the muslims have been commanded not to be unfriendly to those people who are not actively engaged in this mischief and persecution:

God does not forbid you to be righteous towards—and deal justly with—those who fought not against you on account of religion, and did not drive you out of your homes. (On the contrary), God loves those who deal with justice, (and equity). (60:8)

It is only in regard of those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, Allah forbids you to befriend them. And whoever will befriend them, then (all) such are unjust (wrong doers). (60:9)

The Holy Quran permits the muslims to fight in self-defense only with those who are bent upon war. The muslims are also advised to exercise restraint:

To those against whom war is made, permission is given (to fight), because they are wronged and verily, Allah is Most powerful for their aid. (22:39)

Fight in the cause of God, who fight you, but do not transgress limits. For God loves not transgressors.[3] (1:190)

It is evident that the Quran nowhere prescribes violence against any person or group. On the contrary it expects restrain and judicious behavior from the believers of the Almighty God. During the lifetime of the Prophet(PBUH) there developed a clear distinction between two groups—on one side were the Prophet(PBUH) and his companions, and on the other side were people who were persecuting the people of the first group in the name of religion. But this clear distinction could not exist after the Prophet(PBUH). Nowadays there can be no convincing classification of legitimate countries or States in the name of religion. For legal and administrative considerations, persons, group of persons or countries may be classified as muslims or non-muslims.[4] But in matter of religious faith it is God Almighty who will decide the matter in the Hereafter. It is not for any person or country to decide whether one is a ‘Kafir or a ‘Muslim’. Faith is a matter between the person and God Almighty[5].

According to the Quran, the Prophet (PBUH) and his companions were righteous, while the opposite oppressor group was on the wrong path.[6] The wars by the righteous were for a just cause.  Such wars were essential in self-defense, for ensuring the protection of the people of the State and for safeguarding their basic rights including the right to religion[7]. As an analogy, a similar situation occurred in the war of Mahabharat mentioned in Srimad Bhagavad Gita. According to Bhagavad Gita, the God-incarnate Shri Krishna was on the side of the Pandavas, while on the opposite side were the Kauravas who were unjust to the Pandavas. This was also a war for a just cause (Dharmyuddha) by the Pandavas. Since the Pandavas were on the right path, Shri Krishna exhorts Arjuna to be determined to fight:

Either by being killed you will attain heaven, or by winning you will enjoy the earth. Therefore, O Arjuna, rise up with determination for fighting. (Bhagavad Gita—2:37)

There is nothing wrong by legitimate States going to war in self-defense or for a just cause. Neither the Quran nor Bhagavad Gita endorses violence or persecution. To deduce otherwise by selective reading would be a gross misinterpretation of the Holy Scriptures.

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2. The Calcutta Quran Petition

In every society