Kya Islam Anti-Harmony Hai? Ek Usooli Jaiza

Introduction: Ek Aam Ghalat Fehmi Ka Ilmi Muhasba

Aaj ke daur mein ek sawal baar baar uthaya jaata hai: Kya Islam ek “anti-harmony” mazhab hai? Kya iski taleemat Musalmano ko dusre mazahib ke logon se alag-thalag rehne aur unse nafrat karne ka dars deti hain? Yeh aitraaz aksar is مفروضے (assumption) par qayam hota hai ke kisi bhi mazhab par pukhtagi se amal karna lazmi taur par dusron ke liye nafrat paida karta hai. Kaha jaata hai ke agar aap apne deen ko hi واحد (sole) haq maante hain, to aap dusre mazhab ke logon ke saath pur-aman tareeqe se nahi reh sakte.

Yeh soch, dekhne mein to aam hai, lekin dar-haqeeqat Islam ke falsafa-e-hayat (philosophy of life) ki na-mukammal samajh par mabni hai. Islam is masle ka ek intehai wazeh, mantiqi (logical), aur qabil-e-amal (practical) hal pesh karta hai. Yeh hal do buniyadi usoolon par khada hai, jin mein farq karna behad zaroori hai:

1. Samaji Hum-Ahangi (Communal Harmony): Yani muashray mein aman-o-amaan aur bahmi ta’awun.
2. Mazhabi Yakjehti (Religious Harmony/Syncretism): Yani tamam mazahib ke aqaid ko ek jaisa haq manna aur unki rasoomat ko apas mein milana.

Islam pehli cheez ko na sirf jaiz qarar deta hai, balke iska sakhti se hukum deta hai. Jabke doosri cheez ko apne buniyadi aqeeday—Tawheed—ke tahaffuz ke liye rad karta hai. Yeh koi ikhtilaf ya “anti-harmony” moqaf nahi, balke ek usooli (principled) aur aql-mandana (rational) approach hai jo ek Musalman ko apne deen par saabit-qadam rehte hue ek behtareen insaan aur shehri banne ki taleem deta hai.

Is article mein hum is “anti-harmony” ke ilzaam ka tafseeli jaiza lenge. Hum Quran, aqli dalail, aur tareekhi misalon se yeh saabit karenge ke Islam ka framework na sirf aman-o-amaan ko farogh deta hai, balke yeh ek aisi aafaaqi (universal) buniyad faraham karta hai jis par ek mutaddid-ul-mazaahib (multi-religious) muashra qayam ho sakta hai.

Key Takeaways

• Islam Harmony Ka Mukhalif Nahi, Usool-Parast Hai: Islam samaji hum-aahangi (communal harmony) ka hukum deta hai, lekin mazhabi aqaid ko milane (religious syncretism) se isliye rokta hai taake Tawheed ka buniyadi aqeeda mehfooz rahe.
• Quran Ka Wazeh Paigham: Quran mein Surah Al-Mumtahanah (60:8) jaise wazeh ahkamaat maujood hain jo un ghair-muslims ke saath, jo Musalmano se dushmani nahi rakhte, adl (justice) aur husn-e-sulook (kindness) ka hukum dete hain.  
• Insaniyat Ki Khidmat Bila Tafreeq: Islam mein Zakat (farz ibadat, makhsoos Musalmano ke liye) aur Sadaqa (aam khairaat, tamam insaniyat ke liye) ka nizaam is baat ki daleel hai ke Islam ka welfare system mehdood nahi, balke aafaaqi hai.  
• Har Mazhab Ka Usooli Moqaf: Apne aqeeday ko haq manna inteha-pasandi nahi. Yeh har mazhab ka fitri taqaza hai. Sanatana Dharma ki apni tareekh mein Shaivism aur Vaishnavism ke darmiyan aqaidati ikhtilafat iski wazeh misaal hain.  
• “Sab Mazahib Barabar Hain” Ek Jadeed Nazariya: “Sarva Dharma Sambhava” ka naara kisi qadeem scripture se nahi, balke 20th sadi mein Mahatma Gandhi ne siyasi aur samaji ittehad ke liye istemal kiya tha.  

The Two Harmonies: Islam Ka Wazeh aur Mantiqi Farq

Islam par “anti-harmony” ka label lagane ki buniyadi wajah lafz ‘harmony’ ke do mukhtalif mafhoom ko aapas mein milana hai. Islam in dono mein ek wazeh lakeer kheenjta hai, aur isi mein iski hikmat posheeda hai.

1. Communal Harmony (Samaji Hum-Aahangi): Islam Ka Laazmi Hukum

Communal harmony ka matlab hai ek muashray mein rehne wale mukhtalif mazahib ke logon ka apas mein pur-aman tareeqe se rehna, ek doosre ke jaan, maal aur izzat ka ehtram karna, duniyawi mamlaat mein ta’awun karna, aur ek doosre ke saath insaf aur bhalai ka rawaiya rakhna. Yeh Islam ki rooh hai.  

Islam is qism ki harmony ko na sirf jaiz, balke laazim qarar deta hai. Iski sabse badi daleel Quran ki yeh ayat hai:

“Allah tumhe un logon ke saath neki aur insaf karne se nahi rokta jinhon ne deen ke muaamlay mein tumse jang nahi ki aur na hi tumhe tumhare gharon se nikala. Beshak Allah insaf karne walon se mohabbat karta hai.” (Surah Al-Mumtahanah, 60:8). 

Yeh ayat ek buniyadi usool wazeh karti hai: jab tak koi ghair-muslim, Musalmano ke khilaf dushmani aur zulm ka raasta ikhtiyar nahi karta, uske saath birr (بِرّ) yani bhalai, neki, aur husn-e-sulook, aur qist (قِسْط) yani adl-o-insaf ka mamla karna zaroori hai.  

Isi tarah, Rasoolullah (ﷺ) ne humsaayon ke huqooq par itna zor diya ke sahaba ko gumaan hone laga ke kahin unhein wirasat mein hissa-dar na bana diya jaye. Aur yeh hukum aam tha, chahe humsaya Muslim ho ya ghair-muslim. Abdullah ibn Amr (R.A) ka apni bakri zibah karne ke baad sabse pehle apne Yahoodi humsaaye ko gosht bhijwana iski behtareen misaal hai.  

Lehaza, yeh kehna ke Islam samaji harmony ke khilaf hai, Quran aur Sunnat ki wazeh taleemat ko jhutlane ke mutaradif hai.

2. Religious Harmony (Mazhabi Yakjehti): Tawheed Ka Tahaffuz

Iske bar-aks, “religious harmony” ka woh mafhoom jisme yeh kaha jaata hai ke “tamam mazahib barabar hain aur ek hi manzil tak pohanchanay wale mukhtalif raaste hain,” Islam ke liye qabil-e-qubool nahi hai. Iski wajah kisi qism ki nafrat ya tang-nazri nahi, balke Islam ke sabse buniyadi aqeeday,  

Tawheed, ka tahaffuz hai.

Tawheed ka matlab hai Allah Ta’ala ko uski zaat, sifaat aur huqooq mein yaka-o-tanha manna. Yeh Islam ki buniyad hai. Is aqeeday ka laazmi taqaza hai ke ibadat sirf aur sirf Allah ki ki jaye aur kisi aisi rasm ya aqeeday mein shirkat na ki jaye jisme shirk (Allah ke saath kisi ko shareek thehrana) ka unsur shamil ho.

Isliye, ek Musalman ka kisi doosre mazhab ki ibadat-gaah mein jaakar unki makhsoos ibadaat (jaise murti pooja, ya kisi ghair-Allah se dua) mein shareek na hona, unke mazhab ki be-izzati nahi hai. Yeh apne deen ke markazi usool par saabit-qadmi hai. Yeh bilkul waisa hi hai jaise ek vegetarian shakhs gosht ki dawat mein shirkat to kar sakta hai, lekin gosht khane se ma’zirat kar leta hai. Uski yeh ma’zirat mezbaan ki be-izzati nahi, balke apne usool par qayam rehne ka naam hai.

Yeh nazariya ke “sabhi mazahib ek hain” tareekhi taur par bhi na-kaam saabit hua hai. Badshah Akbar ne ‘Din-e-Ilahi’ aur Mahatma Gandhi ne ‘Ram Rahim ek hain’ ke naare ke zariye aisi koshishein ki, lekin woh mazahib ke darmiyan buniyadi aqaidati farq ko khatam na kar sakein, kyunke har mazhab ki apni ek aqaidati buniyad hoti hai.  

Islam ka yeh moqaf darasal har mazhab ke is haq ko tasleem karta hai ke woh apni aqaidati khud-mukhtari (theological autonomy) barqarar rakhe.

Aitraz Ka Tajziya: “Sab Mazahib Barabar Hain” Ki Haqeeqat

Islam ke is usooli moqaf ke muqablay mein aksar Sanatana Dharma ki misaal di jaati hai aur kaha jaata hai ke wahan sab mazahib ko barabar samjha jaata hai. Aaiye is daaway ka ilmi jaiza lete hain.

“Sarve Bhavantu Sukhinah”: Duniyawi Bhalai Ki Dua, Na Ke Aqaidati Tasdeeq

Ek khoobsurat shlok jo aksar pesh kiya jaata hai:

“Om Sarve Bhavantu Sukhinah, Sarve Santu Niramayah…” (Tarjuma: Sab khush rahen, sab sehat-mand rahen…)  

Bila shuba, yeh ek azeem dua hai jo tamam makhlooq ke liye khair-khwahi ka izhar karti hai. Lekin iska matlab yeh hargiz nahi ke Sanatana Dharma ke nazdeek tamam mazhabi raaste nijaat (Moksha) ke liye barabar hain. Is dua ka talluq duniyawi “sukh” (khushi, sehat) se hai, roohani nijaat se nahi.

Sanatana Dharma mein nijaat ka aakhri maqsad Moksha hai, yani janam-maran ke chakkar se azaadi. Aur scriptures ke mutabiq, Moksha sirf un logon ko mil sakta hai jo  

Dharma (righteousness) ke raaste par chalte hain. Ek ‘Adharmi’ (woh jo Dharma ke khilaf chale) Moksha haasil nahi kar sakta. Is se saabit hota hai ke wahan bhi nijaat apne makhsoos usoolon par amal karne se mashroot (conditional) hai. Lehaza, is shlok ko “sab mazahib barabar hain” ki daleel ke taur par pesh karna iske asal sayaq-o-sabaq (context) se hat kar hai.  

“Sarva Dharma Sambhava”: Ek Jadeed Siyasi Naara

Isi tarah, “Sarva Dharma Sambhava” (sab mazahib ke liye yaksaan ehtiram) ka jumla aksar Sanatana Dharma ki qadeem taleem ke taur par pesh kiya jaata hai. Lekin tehqeeq saabit karti hai ke yeh jumla kisi qadeem Hindu scripture (Vedas ya Upanishads) mein maujood nahi hai. Yeh jumla 20th sadi mein Mahatma Gandhi ne Hindu-Muslim ittehad ke liye istemal kiya tha. Yeh ek siyasi (political) aur samaji (social) naara tha, na ke ek qadeem mazhabi aqeeda.  

Usool Par Qayam Rehna Inteha-Pasandi Nahi

Asal nukta yeh hai ke apne aqeeday ko haq manna aur doosre ke aqeeday ko ghalat samajhna inteha-pasandi ya nafrat nahi, balke yeh har us mazhab ki fitrat hai jo apne paas haqeeqat hone ka dawa karta hai.

Sanatana Dharma Ki Apni Tareekh: Shaivism vs. Vaishnavism

Iska sabse bada saboot Sanatana Dharma ki apni tareekh mein maujood hai. Sadiyon tak iske do bade firqon—Shaivism (Shiv ko sabse bada maanne wale) aur Vaishnavism (Vishnu ko sabse bada maanne wale)—ke darmiyan shaded aqaidati ikhtilaf raha hai.  

• Puranas ka Ikhtilaf: Shaiva Puranas mein Shiv ko Supreme Being qarar diya gaya hai, jabke Vaishnava Puranas mein Vishnu ko yeh darja haasil hai. Dono firqe apne apne ma’bood ki bartari saabit karne ke liye ek doosre ke scriptures ko rad karte hain.  
• Tareekhi Ikhtilaf: Tareekh mein aise waqiat bhi milte hain jahan in firqon ke darmiyan tanazaat hue. Kuch riwayaat ke mutabiq, Shaiva hukmarano ne Vaishnava mandiron ko tabdeel kiya aur Vaishnava hukmarano ne Shaiva mandiron ko. Mashhoor aalim Ramanuja ko ek Shaiva raja ke zulm se bachne ke liye apni riyasat chhodni padi thi.  

Yeh misalein pesh karne ka maqsad kisi par tanqeed karna nahi, balke yeh wazeh karna hai ke apne aqeeday ko haq aur doosre ke aqeeday ko ghalat samajhna sirf Islam ke saath makhsoos nahi hai. Jab ek Musalman kehta hai ke Islam hi barhaq deen hai, to woh wahi usooli moqaf ikhtiyar kar raha hota hai jo har sanjeeda mazhab ka peirokar apne deen ke liye rakhta hai.

Islam Ka Universal Welfare System: Adl aur Ihsan Sab Ke Liye

Islam par “anti-harmony” ka ilzaam lagane wale aksar iske maali aur ikhlaaqi nizaam ko bhi ghalat rang mein pesh karte hain.

Zakat aur Sadaqa: Ibadat aur Insani Khidmat Mein Farq

Yeh aitraaz kiya jaata hai ke Zakat sirf Musalmano ko di jaati hai, jo Islam ki tang-nazri ko zahir karta hai. Yeh aitraaz Islam ke maali nizaam ki na-mukammal maloomat par mabni hai. Islam mein khairaat ka ek جامع (comprehensive) nizaam hai:

Zakat ek makhsoos ibadat hai, isliye iske masarif (recipients) bhi makhsoos hain. Lekin ghair-muslim zaroorat-mandon ki madad ke liye  

Sadaqa ka wasee darwaza khula hai, jo kisi ko bhi diya ja sakta hai. Yeh nizaam tang-nazri nahi, balke ek munazzam (organized) welfare system ki alamat hai.  

Quran Ka Paigham-e-Adl-o-Ihsan

Islam ki aafaaqiyat (universality) ki sabse badi daleel Quran ki yeh ayat hai, jise Islam ka “mission statement” bhi kaha ja sakta hai:

“Beshak Allah adl (انصاف) aur ihsan (بھلائی) aur rishtedaron ko dene ka hukum deta hai, aur be-hayai, na-pasandeeda kaam aur zulm-o-ziyadati se rokta hai.” (Surah An-Nahl, 16:90). 

Yahan ‘adl’ aur ‘ihsan’ ka hukum aam hai. Yeh hukum Musalmano ko diya gaya hai, lekin iska itlaaq (application) tamam insaniyat par hota hai. Ek Musalman par laazim hai ke woh har shakhs ke saath, chahe uska mazhab kuch bhi ho, insaf kare aur us se bhi aage barh kar ihsan (bhalaai aur narmi) ka mamla kare. Is se barh kar harmony ka kya paigham ho sakta hai?

Conclusion: Usool Par Mabni Aman Ka Raasta

Is poori behes ka khulasa yeh hai ke Islam “anti-harmony” nahi, balke “principled-harmony” ka qail hai. Yeh ek aisa mutawazin (balanced) aur aql-parast (rational) raasta hai jo insani muashray ki do buniyadi zarooraton ko poora karta hai: aqeeday ka tahaffuz aur insaniyat ka ehtiram.

1. Communal Harmony ke zariye, Islam tamam insano ko aman, insaf aur husn-e-sulook ke rishte mein jodta hai.
2. Religious Syncretism ko rad karke, Islam apne markazi aqeeday, Tawheed, ki hifazat karta hai.

Asal aman is baat mein nahi ke hum apne ikhtilafat ko mita dein, balke is mein hai ke hum in ikhtilafat ko tasleem karte hue ek doosre ke saath izzat aur insaf ka mamla karein. Yehi Islam ka paigham hai: apne usool par qayam raho, aur tamam insaniyat ke saath adl aur ihsan karo. Yehi ek paidaar (sustainable) aur pur-aman muashray ki buniyad hai.

FAQs

Q: Kya ek Musalman apne Hindu ya Christian dost ki mazhabi taqreeb (e.g., wedding, festival) mein ja sakta hai? A: Ji haan, samaji taqreebaat jaise shaadi ya dawat mein shirkat karna bilkul jaiz hai aur yeh communal harmony ka hissa hai. Albatta, aisi kisi rasm (ritual) mein hissa lene se ijtinab karna chahiye jisme shirk ya ghair-Allah ki ibadat ka unsur shamil ho, kyunke yeh aapke deen ke buniyadi usool ke khilaf hai.

Q: Kya Islam ghair-muslims se nafrat karna sikhata hai? A: Bilkul nahi. Islam sirf un logon se dushmani ki ijazat deta hai jo Musalmano par unke deen ki wajah se zulm karte hain ya unhein unke gharon se nikalte hain. Pur-aman ghair-muslims ke saath adl aur husn-e-sulook ka hukum hai, jaisa ke Surah Al-Mumtahanah (60:8) mein wazeh hai.  

Q: Agar sab mazahib barabar nahi hain, to duniya mein aman kaise qayam ho sakta hai? A: Aman aqaid ki yakjehti (theological unity) se nahi, balke muasharti muaahiday (social contract) se qayam hota hai. Islam is muaahiday ki buniyad “insaf” aur “ek dusre ko nuqsan na pohanchane” par rakhta hai. Hum alag alag aqeeday rakhte hue bhi ek dusre ke huqooq ka ehtiram karke pur-aman reh sakte hain.