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"गीता पाठ तो सुना था, लेकिन": In Ghaziabad's Chitravan Society, Hindu residents label a Quran paath as a "madrasa-in-making," leading to a confrontation where guests allegedly assault the security guard, prompting a police investigation into the incident

Notably, the incident came into the spotlight after a tweet started doing rounds in which it was stated that an attempt was being made to convert the flat into a Madrassa.
 |  Satyaagrah  |  News
Ghaziabad: Hindu residents suspect madrasa functioning in a residential apartment, Muslim ‘guests’ assault guard for objecting to Quran recitation
Ghaziabad: Hindu residents suspect madrasa functioning in a residential apartment, Muslim ‘guests’ assault guard for objecting to Quran recitation

In a dramatic turn of events on Sunday night, the 25th of August, a serene high-rise society in Ghaziabad was thrust into turmoil. Reports emerged of a violent altercation involving some individuals who were not residents of the area but had gathered at a woman’s apartment for a religious event known as 'Quran Path'—the recitation of the Quran. This incident has ignited controversy amidst suspicions by other society members regarding the intended use of the apartment.

The sequence of events began when these outsiders, who had congregated in the woman’s flat, assaulted the security guard of the society. The assault reportedly occurred as the outsiders were exiting the premises after the completion of the Quran recitation. The atmosphere in the society, which was usually calm, shifted dramatically as tempers flared. The residents of the society expressed concerns that there was an ongoing effort to covertly transform the woman’s flat into a Madrassa—a type of religious school. According to the residents, this gathering for religious purposes was conducted without the requisite permissions, raising alarms about the misuse of residential spaces for religious gatherings.

As the group of outsiders made their way out of the society, the members attempted to confront them. This confrontation escalated quickly, leading to the assault on both the security guard and several society members. Following this incident, the security guard lodged a formal complaint with the police, prompting them to register a case and begin a thorough investigation into the matter.

The incident occurred in the Chitravan Society, which is situated within the jurisdiction of the Crossing Republic Police station in Ghaziabad. The issue garnered additional attention after a tweet describing the situation went viral, claiming that there was an attempt to convert the residential flat into a Madrassa. The society members have strongly objected to the activities being run from the flat without proper authorization, highlighting a growing tension between the residential norms and the use of private dwellings for religious purposes.

Strikingly, a video capturing the gathering inside the flat has started circulating widely on social media platforms. This video showcases individuals, including many children and minors, sharing a meal together within the confines of the apartment. The scene, seemingly convivial, contrasts with the chaotic scenes captured by CCTV at the society’s gate where the altercation occurred.

The woman responsible for organizing the 'Quran Path' at her flat in Chitravan Society explained that her motivation was to pray for her daughter's health, who is currently ill. However, the atmosphere inside the flat, as captured in the viral videos, appeared festive. The footage displayed an array of food items laid out for the attendees, including the minor children. Despite the serious reason behind the gathering, the attendees were seen enjoying the feast, with none appearing visibly concerned or distressed about the girl's health, which seemed contradictory to the event's stated purpose.

The police, upon reviewing the CCTV footage and gathering statements from the residents, confirmed that the woman had indeed invited individuals to her home for the Quran recitation, citing her daughter's illness as the reason. However, the religious activity sparked objections from some society members due to its unauthorized nature.

As the event concluded and the guests began to leave, they were confronted by society members. This confrontation escalated into a verbal and then physical altercation. The Muslim guests reportedly began to assault the society members during this encounter. When the security guard attempted to intervene to restore order, he too was assaulted.

Assistant Commissioner of Police (ACP) Wave City, Poonam Mishra, relayed that a written complaint was filed by the society's security guard on that tumultuous Sunday night. The complaint stated that he had been assaulted by some individuals from another community.

ACP Mishra detailed the police response to the tumultuous events at Chitravan Society, emphasizing the thoroughness of the investigation. "Police went to the society and investigated the entire incident, recorded the statements of the people, and then saw the CCTV footage," he stated. The investigation revealed that a woman had organized a Quran recitation event in her flat, intended as a prayer session for her ailing daughter. This gathering included several participants, but it was not sanctioned by the society's management or other residents, leading to objections about the appropriateness of conducting such an event in a residential apartment without prior permission.

Further complications arose as the event concluded. "When the people reciting the Quran started going back after the completion of the event, the security guard stopped them and started asking questions from them," ACP Mishra explained. This interrogation by the security guard led to a confrontation, during which the attendees assaulted the guard. The guard subsequently filed a legal case regarding the assault. The police are conducting a comprehensive review of all aspects of the incident, and ACP Mishra assured that legal action would be pursued based on the outcomes of their investigation.

Additionally, ACP Mishra referenced a recent and related incident that highlighted the sensitive nature of religious activities in the area. A few days prior, an alarming case emerged from the Kavinagar police station area in Ghaziabad, involving the forced religious conversion of a school teacher. Reports indicated that the Human Resources personnel at the same school had influenced and encouraged the teacher to convert to Islam. Following these reports, the police acted swiftly and arrested the accused involved in this conversion case, signaling a robust response to such serious allegations within the community. This backdrop of religious tensions underscores the complexities facing the local police as they navigate the intersections of community relations, religious freedoms, and legal constraints in Ghaziabad.

Swati Goel Sharma, a prominent journalist and activist with bylines in publications such as Swarajya, Hindustan Times, and Times of India, and founder of Sewa Nyaya, recently shed light on a contentious incident in a gated residential society in Ghaziabad, near Delhi. According to Sharma, a family organized a Quran paath and invited guests from outside the community, which raised concerns among the predominantly Hindu residents. These residents observed the gathering and voiced apprehensions to the security guard, fearing that the event was a precursor to establishing a madrasa within the residential complex.

Reflecting the residents' concerns, the security guard approached the event organizers and their guests, advising them that such gatherings should receive prior approval. However, the situation escalated when, allegedly, the guests retaliated by assaulting the guard. Following this altercation, the police were notified and a complaint of assault was lodged based on the guard’s account.

This incident has sparked a broader debate, being portrayed by some as a case of ‘Islamophobia’ and bigotry. Critics of the residents' reactions question whether the response would be the same if Hindus conducted their religious ceremonies, like puja-paath, in a similar manner. Sharma contrasts this by pointing out that Hindu religious activities typically do not prompt Hindus to leave the area. In contrast, she argues, visible signs of Muslim practices, such as namaz in open spaces, wearing of skull caps, or consumption of meat, can lead to demographic shifts that cause Hindus to relocate.

Sharma highlights that the phenomenon of Hindu exodus is not limited to India but extends to Hindus in Pakistan and Bangladesh, suggesting that this migration stems from actual lived experiences rather than baseless fears. Her commentary brings to the forefront the complex interplay of religious practices, community responses, and demographic changes, situating the incident within broader discussions of religious coexistence and societal dynamics in the region.

When exploring the terminology used for religious recitations, it becomes clear that cultural and linguistic contexts play significant roles in how these terms are perceived and used. The term "Geeta Path" is widely recognized within Hindu culture, referring specifically to the reading or recitation of the Bhagavad Gita, a foundational scripture in Hinduism. This practice is deeply embedded in the religious and cultural traditions of Hindu communities.

Similarly, the recitation of the Quran, the holy book of Islam, holds a central place in Muslim religious practices. It is commonly referred to as "Quran recitation" or "Quran Tilawat" in many languages, including Urdu and Hindi, which are prevalent among Muslim communities in South Asia. The word "Tilawat" specifically denotes the act of reciting, and is the term traditionally and widely used when referring to the recitation of the Quran.

The use of the term "Quran Path" is less common and somewhat atypical, as "Path" is derived from Sanskrit—a language historically associated with Hinduism and its scriptures like the Gita, Ramayana, or Vedas. The application of "Path" in the context of Quran recitation might be less familiar or recognized due to its strong associations with Hindu religious practices and terminology. This linguistic crossover is less traditional and illustrates how religious terms can vary based on regional, cultural, and linguistic influences, shaping the way religious practices are described and understood in different communities.

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