In a distressing event from the Surguja district of Chhattisgarh, two minor Hindu girls were reportedly abducted on April 1st by individuals identified as Ishtiaq Khan and Inzamamul. The victims, alongside the accused, were students of the same private school, highlighting a connection within their everyday environment. This incident has sparked widespread outrage, leading to public demonstrations. Many from the local community, including members of Hindu organizations, took to the streets demanding decisive action against the abductors. Their protests were a clear reflection of the anger and concern stirred by this event.

The police force undertook a diligent search operation, which culminated in the successful location of the abducted girls. They were found in the Ranchi district of the neighboring state, Jharkhand, restoring some sense of relief to the concerned families and community. Subsequently, Ishtiaq Khan and Inzamamul were arrested, ensuring that they faced the consequences of their actions.

Further investigation into this incident uncovers a broader issue faced by the region. Rahunathpur, a part of the Surguja district, became the scene of another worrying case where two 14-year-old girls were taken under false pretenses of love by Mohammad Ishtaq and Inzamamul. This act of deceit has been perceived by the local populace as a targeted attempt at conversion, termed 'Love Jihad' by the Hindu activists in the area. They argue that such actions are not just isolated events but part of a larger scheme, with allegations that these individuals and their families have been involved in 'Land Jihad'—an endeavor to acquire property by ensnaring Hindu girls and women.

The prompt and effective response by the police in rescuing the minors has been commendable. The minors, after being found in Ranchi, were safely returned, and the accused were placed under arrest. This incident, fraught with communal tension, has reignited discussions around 'Love Jihad' and 'Land Jihad', terms used to describe attempts by Muslim men to convert Hindu women and usurp land, respectively.

The situation involving the abduction of two minor girls in Surguja, Chhattisgarh, has taken a complex turn with the involvement of a school teacher named Fatima. Hindu activists have voiced concerns to the media, indicating that Fatima, who is also the sister-in-law of the accused, played a significant role in the incident. According to their statements, from the day the girls went missing, Fatima too was nowhere to be found, leading to suspicions about her involvement in the abduction. These allegations have added a layer of intrigue to the case, suggesting a well-planned act that took advantage of familial ties and professional positions.

In the wake of these abductions, the police have been commended for their rapid and decisive actions, addressing not only the kidnapping of the minors but also related accusations of unlawful land possession. These lands are reported to belong to people from scheduled castes and tribes, adding a socio-economic dimension to the criminal activities.

Abduction and Recovery of Minors

The formal legal process to address this crime began with the filing of two First Information Reports (FIRs) at the Lundra police station in the Surguja (Ambikapur district). These reports, numbered 84/2024 and 85/2024, were lodged on April 2, signifying the state's recognition of the crime and the initiation of an investigation.

Dukalu Ram Jangde, one of the distressed parents, reported to the authorities that his daughter, a ninth-grade student at Sant Anna English Medium School (Missionary), went missing under suspicious circumstances. He recounted that she had left home to take a Mathematics examination scheduled between 9 am and 12 noon on April 2 but failed to return thereafter.

In a parallel account, Dilip Gupta expressed his anguish as his daughter faced a similar fate. Like Jangde's daughter, Gupta's daughter also became unaccounted for post her examination, leading to fears that she might have been abducted.

In the urgent quest to find the two missing girls from Surguja, Chhattisgarh, a significant search operation was set in motion. After the initial disappearance, family members embarked on a frantic search, reaching out to friends and acquaintances, but their efforts were fruitless. The situation took a critical turn when it was reported that the girls had been taken by Muslim youths, intensifying the communal tension surrounding the case.

As the news of the abduction spread, members of a local Hindu organization, along with concerned citizens, gathered at the police station demanding immediate and stringent action against the perpetrators. Their collective anger escalated to the point where a section of the crowd tried to take the law into their own hands by targeting the homes of the accused, leading to a volatile situation. In response, a substantial police force was deployed to the scene to prevent violence and ensure public safety.

Reacting to the severity of the incident, the police acted upon the grievances and formally registered a case under section 363 (Abduction) of the Indian Penal Code (IPC), signaling the commencement of legal proceedings against the accused. This legal step was crucial in setting the wheels of justice in motion and highlighted the law enforcement's commitment to addressing the crime.

In a swift response to the situation and guided by the information at hand, the police were able to locate the abducted girls in Ranchi, Jharkhand, on the same day the complaints were lodged.

What do the Police and Family Say?

The incident involving the disappearance of two 14-year-old schoolgirls in Surguja, Chhattisgarh, has drawn significant attention, leading to various statements from law enforcement and family members. Vijay Agrawal, the Superintendent of Police, recounted the events, stating that the girls, ninth graders, failed to return home post their final exams. The immediate concern led to a missing persons report filed by the distressed parents. The girls reportedly became victims of a deceptive act by Ishtiaq Khan, aged 19, and Inzamamul, aged 20, who were both senior students at the same school.

Family members last spotted the girls entering an autorickshaw, a detail that sparked fears and concerns about their well-being. The situation escalated on April 2 when a distraught crowd, inflamed by the news of the missing girls, converged at the Raghunathpur police station, vocally demanding an expedited rescue operation. According to reports, the girls encountered the accused on their way to school, who then persuaded them to get into the autorickshaw and subsequently took them to Ranchi.

The absence of the girls at home triggered an extensive search. Despite the family's attempts to trace their whereabouts through friends and community networks, they were unsuccessful. As the search intensified, the girls' association with the boys came to light, leading to a large gathering of Hindu organization members and local residents at the police station. The collective demanded immediate action against the culprits and the safe return of the girls, amidst rising allegations of 'Love Jihad'.

The investigative efforts bore fruit when the police tracked the girls' journey to Ranchi, facilitated by bus travel. Coordinating with Ranchi authorities became pivotal when the turning on of the boys' mobile phones provided the needed clues.

The case of the missing girls from Surguja, Chhattisgarh, has been a source of significant distress for their families. The parents, deeply concerned about the sudden disappearance of their daughters, approached the local police to report them missing. The family pointed out that their daughters had been enticed away by two schoolmates, Ishtiaq Khan, 19, and Inzamamul, 20, who were studying in classes XI and XII at the same institution.

The investigation into this alarming situation revealed that the girls had been transported to Ranchi using public bus services. This crucial piece of information led the local police to coordinate with senior law enforcement officials in the neighboring state to track down the individuals involved. It was discovered that although the accused had initially turned off their mobile phones during the journey to avoid detection, they reactivated them upon reaching the Ranchi bus stop. This action inadvertently alerted the Ranchi police to their location, enabling them to quickly locate and apprehend the culprits. The timely intervention of the authorities resulted in the safe rescue of the girls, who were then returned to their homes.

In terms of legal proceedings, the accused individuals, Ishtiaq Khan and Inzamamul, are facing serious charges under various sections of the Indian law. They have been charged under sections 363 (abduction), 366 (kidnapping, abducting or inducing a woman to compel her marriage, etc.), and 354 (assault or criminal force to woman with intent to outrage her modesty) of the Protection of Children from Sexual Offences (POCSO) Act. These charges reflect the gravity of the offense and the intent of the law enforcement to address such criminal acts sternly.

Superintendent Vijay Agrawal also highlighted the broader social impact of the incident, mentioning a strike in Raghunathpur on April 3, indicating the community's reaction to the abduction. Despite the tension, he assured that the situation was under control, demonstrating the authorities' efforts to maintain peace and order following the distressing events.

'Land Jihad' Row

In a significant development following the abduction case in Surguja, Chhattisgarh, the district administration has taken a firm stance against illegal land occupation. This move comes in the wake of arresting the suspects involved in the abduction, highlighting another facet of the issue at hand. On April 3, 2024, the administration issued a notice, specifically Notice Number 428/2024, pinpointing the illegal occupation of land by the accused individuals and their families. This notice sheds light on a broader concern involving the encroachment upon lands that are traditionally owned by the Vanvasi community.

According to the details mentioned in the notice, a piece of land with Khasra Number: 479/9, covering an area of 0.02 Hectare, has been identified as unlawfully occupied. This land, which is legally registered in the name of Kuthar Uraon, has been under the illegal possession of Nazma Begum and her family. The notice underscores a disturbing trend of unauthorized land occupation, which has led to tensions within the community.

Further emphasizing the severity of this issue, the district administration has highlighted similar instances of encroachment. Notices were affixed outside houses built unlawfully by six Muslim families on lands owned by members of the Vanvasi community. These families, identified by the names Raiyaz (Khasra Number: 474/4), Kudus/Kareem (Khasra Number: 474/8), Sameena (Khasra Number: 474/10), Kalamuddin (Khasra Number: 474/11), and Israel (Khasra Number: 474/12), are accused of engaging in illegal land occupation. This action by the district administration is a clear indication of its intent to address and rectify the grievances of the Vanvasi community regarding land ownership and to ensure that justice is served by reclaiming unlawfully occupied lands.

A Den of Conversion Activities

In an in-depth interview with Organiser, Vikas Gupta, a prominent local Hindu activist, shared his observations on the changing religious landscape in Rahunathpur, particularly after the recovery of the abducted minor girls. Gupta pointed out a troubling increase in conversion activities in the area, which he believes have intensified during the time of the Congress party's governance. He specifically mentioned the growing instances of 'Love Jihad,' a term he uses to describe the alleged targeted conversion of Hindu girls and women to Islam under the guise of romantic entanglement.

According to Gupta, Rahunathpur, with its population of around 5000, has seen a significant religious shift, where nearly twenty percent of the residents have converted to Islam. He identified the primary targets of these conversion efforts as girls and women, especially those in government jobs, those who have been abandoned by their families or husbands, and those who are entitled to a share of ancestral property.

Discussing the infrastructure supporting religious conversion in the region, Gupta noted the presence of two mosques and a madrasa. However, the reach of conversion activities is not limited to Islamic efforts. He observed that nearly half of Rahunathpur's population is under the influence of Christian missionaries, with seven to eight churches established every ten kilometers. These missionary groups reportedly lure the local Hindu population with offers of medical assistance, financial betterment, and other incentives.

Gupta stressed that the churches built in the area are substantial, with construction costs ranging from 35 to 40 lakhs each, indicating significant investment in these missionary activities. He pointed out that the main targets of these conversions are individuals from scheduled castes and tribes, with the alleged aim of acquiring their land. These individuals, while converting and participating in Christian prayer meetings, often continue to identify themselves as followers of Yeshu (Jesus).

Despite their change in religious faith, Gupta emphasized that these converted individuals still claim the social and economic benefits allocated for the scheduled caste and tribe communities, highlighting a complex dynamic of religious conversion and identity in Rahunathpur.

Imbibing Sanatan Values

In Raghunathpur, a notable initiative led by Vikas Gupta and like-minded individuals is fostering a revival of Sanatan Dharma and its intrinsic values. These efforts are encapsulated in the weekly gatherings known as “Bhimsen Mangal Milan,” or simply “Milan,” which serve as a platform for discussing and disseminating the principles of Sanatan Dharma. Gupta, who is associated with the Rashtriya Swayamsevak Sangh (RSS), has dedicated the past three years to this cause, aiming to rejuvenate the spiritual and cultural ethos among the local populace.

The “Milan” events, although primarily attended by Hindus, usually see less than a hundred participants. Notably, those who have converted to Christianity or are involved in Christian prayer meetings abstain from attending these gatherings, indicating a division in the religious and cultural practices of the community.

Beyond the weekly discussions, the group also organizes special events to celebrate and reinforce Hindu traditions. One of the significant activities is the recitation of the Hanuman Chalisa, particularly during Hanuman Jayanti at the Bhimsen Mandir. A notable event on June 6, 2023, saw the Hanuman Chalisa being recited 6,000 times, drawing thousands of devotees and highlighting the strong religious sentiment in the region.

The success and acceptance of the “Milan” gatherings have led to their expansion from just one village to encompassing 27 villages, signifying a growing movement towards reconnecting with Sanatan Dharma. These gatherings, along with weekly recitations of the Hanuman Chalisa, aim to strengthen the Hindu community’s ties to their religious and cultural roots. The initiative “Har Gaav Mandir Nirman” has further contributed to this movement, with the construction of three temples and the performance of pran pratishtha ceremonies, marking a significant stride in promoting religious and cultural integrity among the Hindu residents of the area.

Vikas Gupta has observed a positive change in the community's religious activities, particularly noting the increased involvement of women in temple functions. Women in Raghunathpur have taken a more active role, organizing and leading events such as Shiv Charcha and Bhajan Sandhya. These activities are not only religious gatherings but also serve as platforms for communal engagement and spiritual enrichment, marking a significant shift in the local cultural dynamics.

Over the recent years, under Gupta’s influence and the concerted efforts of the community, there has been a notable instance of religious reversion. Within the span of three years, one family made the decision to return to Sanatan Dharma after previously converting to Christianity. This event is seen as a meaningful achievement in the eyes of Gupta and his associates, representing a successful reconnection with traditional religious roots.

Gupta’s optimism shines through as he speaks about the future, expressing a strong belief in the potential for more individuals to rediscover and embrace Sanatan Dharma. He envisions a gradual but steady return of those who have departed from their ancestral faith, hoping to reintegrate them into the fold of their cultural and spiritual heritage. His confidence is grounded in the ongoing efforts and the initial successes witnessed, suggesting a hopeful outlook for the resurgence of Sanatan Dharma in the community.