Dec’2014 secession of parliament is stalled by our concern leader on the issue of religion conversion. Verily our elected members of parliament are our representatives and should be concerned over the issues of general public. It should be addressed in parliament. Religion conversion should not be a matter of temptation or threat. Different Muslim Member of Parliament heard saying that 95% of the Indian Muslims were Hindus. How they become Muslims these are not hidden facts. It was a conversion thru the force and lure which resulted in creating ground for Muslims in Aryavart. Sing of forceful conversion are still found as after passing lot of generations still converted Muslims are carrying their identity of Gotra like Chaudhary Muslim, Malik Muslims and Taygi Muslims etc. Chaudhary, Malik or Tyagi have not been forefather of Muslims community but these are the converted Muslims whose affection towards Hinduism have not allowed them to leave their surname and they are still carrying that identity.
In Vedic dharma it is preached “मनु॑र्भव” (Rig 10/53/6) i.e. be a noble man for the benefit of the society. Vedic dharma works on the principle of “वसुधैव कुटुम्बकम” considering that all people of this universe are member of family and utmost love and care should be extended for everyone. It doesn’t preach that follow the particular idol or hate or kill who is not in line with your views it doesn’t preach to behead those who reject and hate what is revealed it does not threat that your good deeds will not have no effect at death or on the day of judgment because u have not followed what was told to you.
It is matter of joy that our elected representatives are aware now and has raised concerned on this issue. We do support the idea of stopping force full conversion thru temptation or through the treat. In this part we will discuss about few temptation offer given by few books of various sects to lure different people. We don’t think that such temptation can be a part of the book of GOD. In our opinion these would be the interpolated versed added by the mischievous people to tarnish the book of most merciful and gracious creator of universe. Otherwise what’s the necessarily to lure his own creation to follow a particular sects. We do request to the awaked member to parliament to have a look on such books that temp to convert people to their sect.
Verses From Holy Islamic Book
This is a remembrance, of them, [made] by [the mention of] fair praise [of them] here; and indeed for the God-fearing, who comprise them, there will truly be a fair return, in the Hereafter —
Gardens of Eden (jannāti ‘Adnin is either a substitution for, or an explicative supplement to, husna ma’ābin, ‘a fair return’) whose gates are [flung] open for them;
reclining therein, on couches; therein they call for plenteous fruit and drink.
And with them [there] will be maidens of restrained glances, restricting their eyes to their spouses, of a like age, of the same age, girls who are thirty three years of age (atrāb is the plural of tirb).
Those of the right [hand], those who are given their record [of deeds] in their right hand (fa-ashābu’l
maymanati is the subject, the predicate of which is [the following mā ashābu’l-maymanati]) — what of those of the right [hand]? — a glorification of their status on account of their admittance into Paradise.
And those of the left [hand] (al-mash’ama means al-shimāl, ‘left’), each of whom is given his record [of
deeds] in their left hands — what of those of the left [hand]? — an expression of contempt for their status on account of their admittance into the Fire.
And the foremost, in [the race to do] good, namely, the prophets (al-sābiqūna is a subject) the foremost:
(this [repetition] is to emphasise their exalted status; the predicate [is the following, ūlā’ika’l muqarrabūna])
[will be] upon encrusted couches, [their linings] woven onto rods of gold and jewels,
reclining on them, face to face (muttaki’īna ‘alayhā mutaqābilīna constitute two circumstantial qualifiers
referring to the [subject] person of the predicate [‘they’]).
They will be waited on by immortal youths, resembling young boys, never ageing;
with goblets (akwāb are drinking-vessels without handles) and ewers (abārīq [are vessels that] have handles and spouts) and a cup (ka’s is the vessel for drinking wine) from a flowing spring, in other words, wine flowing from a spring that never runs out,
wherefrom they suffer no headache nor any stupefaction (read yanzafūna or yanzifūna, [respectively
derived] from nazafa or anzafa al-shāribu, ‘the drinker became inebriated’), in other words, they do not get a headache from it nor do they lose their senses, in contrast to [the case with] the wine of this world;
and such fruits as they prefer,
and such flesh of fowls as they desire, for themselves to enjoy,
and houris, maidens with intensely black eyes [set] against the whiteness [of their irises], with wide eyes
(‘īn: the ‘ayn here is inflected with a kasra instead of a damma because it [the kasra] better harmonises with the yā’; the singular is ‘aynā’, similar [in pattern] to hamrā’; a variant reading [for wa-hūrun ‘īn] has the genitive case wa-hūrin ‘īn)
resembling hidden, guarded, pearls,
Those, for them there shall be Gardens of Eden, as a [place of] residence, underneath which rivers flow;
therein they shall be adorned with bracelets of gold (min asāwir: it is said that min here is either extra or
partitive; it [asāwir] is the plural of aswira — similar [in pattern] to ahmira [for himār] — which is the plural of siwār) and they shall wear green garments of fine silk (sundus) and [heavy] silk brocade (istabraq is that [silk] which is coarse: [God says] in the verse of [sūrat] al-Rahmān [Q. 55:54], lined with [heavy] silk brocade); reclining therein on couches (arā’ik is the plural of arīka, which is a bed inside a [curtained] canopy, and is also a tent adorned with garments and curtains for a bride). How excellent a reward, a requital, is Paradise, and how fair a resting-place!
they are served from all round, each one of them [is so served], with a cup (ka’san, [this denotes] the vessel with the drink in it) from a spring, of wine that flows along the ground like streams of water,
white, whiter than milk, delicious to the drinkers, in contrast to the wine of this world which is distasteful to drink,
wherein there is neither madness, nothing to snatch away their minds, nor will they be spent by it (read
yunzafūna or yunzifūna, from [1st form] nazafa or [4th form] anzafa, said of one drinking, in other words, they are [not] inebriated [by it], in contrast to the wine of this world),
and with them will be maidens of restrained glances, who reserved their glances [exclusively] for their
spouses and do not look upon any other — because of the beauty they [the maidens] see in them — with
beautiful eyes (‘īn means with large and beautiful eyes),
as if they were, in terms of [the starkness of their white] colour, hidden eggs, of ostriches, sheltered by their feathers from dust, the colour being that whiteness with a hint of pallor, which is the most beautiful of female complexions
So [shall it be] (an implied al-amru, ‘the matter’, should be read as preceding this); and We shall pair them, either in conjugality or [meaning] We shall join them, with houris of beautiful eyes, women of the fairest complexion with wide and beautiful eyes.
And they will be waited upon by immortal youths, [immortally] in the form of youths, never ageing, whom, when you see them you will suppose them, because of their beauty and the way in which they are scattered about [offering] service, to be scattered pearls, [strewn] from their string, or from their shells, in which they are fairer than [when they, the pearls, are] otherwise [not in their shells].
And give good tidings to, inform, those who believe, who have faith in God, and perform righteous deeds, such as the obligatory and supererogatory [rituals], that theirs shall be Gardens, of trees, and habitations, underneath which, that is, underneath these trees and palaces, rivers run (tajrī min tahtihā’l-anhāru), that is, there are waters in it (al-nahr is the place in which water flows [and is so called] because the water carves [yanhar] its way through it; the reference to it as ‘running’ is figurative); whensoever they are provided with fruits therefrom, that is, whenever they are given to eat from these gardens, they shall say, ‘This is what, that is, the like of what we were provided with before’, that is, before this, in Paradise, since its fruits are similar (and this is evidenced by [the following statement]): they shall be given it, the provision, in perfect semblance, that is, resembling one another in colour, but different in taste; and there for them shall be spouses, of houris and others, purified, from menstruation and impurities; therein they shall abide: dwelling therein forever, neither perishing nor departing therefrom. And when the Jews said, ‘Why does God strike a similitude about flies, where He says, And if a fly should rob them of anything [Q. 22:73] and about a spider, where He says, As the likeness of the spider [Q. 29:41]: what does God want with these vile creatures?
A similitude, a description, of the Garden promised to the God-fearing: [the Garden] that is shared equally by all those who enter it (this first clause is the subject, of which the predicate [follows:]) therein are rivers of unstaling water (read āsin or asin, similar [in form] to dārib, ‘striker’, and hadhir, ‘cautious’), that is to say, one that does not change, in contrast to the water of this world, which may change due to some factor; and rivers of milk unchanging in flavour, in contrast to the milk of this world, on account of its issuing from udders, and rivers of wine delicious to the drinkers, in contrast to the wine of this world, which is distasteful to drink; and [also] rivers of purified honey, in contrast to the honey of this world, which when it issues out of the bellies of bees becomes mixed with wax and other elements; and there will be for them therein, varieties [of], every fruit and forgiveness from their Lord, for He is pleased with them, in addition to His beneficence towards them in the way mentioned, in contrast to one who is a master of servants in this world, who while being kind to them may at the same time be wrathful with them. [Is such a one] like him who abides in the Fire? (ka-man huwa khālidun fī’l-nāri, the predicate of an implied subject, which is a-manhuwa fī hādha’l-na‘īm, ‘Is one who is amidst such bliss [as him who abides in the Fire]?’). And they will be given to drink boiling water which rips apart their bowels, that is, their entrails, so that these will be excreted from their rears. (Am‘ā’, ‘bowels’, is the plural of mi‘an, its alif being derived from the yā’ of their saying mi‘yān [as an alternative singular to mi‘an]).
By going through from the verses given above it is clear that various temptations are given whether it is related to women or wine or many other facilities those are not easily available to the common man. A lot of men women are in stage of starving in this world. These offers lure them to get convert and people get caught in such temptation. We believe in the creator of this universe and are of opinion that HE who has created this universe has power to create his follower also. What is the need of these offers to the mankind. We don’t think that these are part of the book of GOD. These would have been interpolated by the mischievous people for their benefit. Our leaders who have stalled the parliament should raise the voice against such verses and these should be banned. People should be free to choose what they want. Humanity should be preached to all the people instead of different sects. IF we get success in making this world noble place to live in what else can we require?