India me Islam Talwar se Phaila? Tareekhi Haqaiq aur Ghalatfehmiyon ka Jaiza

Muqaddima: Ek Sadiyon Purani Ghalatfehmi

Aksar jab India me Islam ke aane ki baat hoti hai, to zehan me ek hi tasveer ubharti hai: ghode par sawaar, haath me talwar liye lashkar jo logon ko zabardasti kalma parha rahe hain. Yeh “talwar se Islam phailne” ki kahani filmon, siyasi taqreeron aur yahan tak ke school ki kitabon me bhi sunai jaati hai. Yeh ek aisi aam ghalatfehmi hai jo sadiyon se naslon ke zehan me baitha di gayi hai. Lekin kya tareekh waqai itni saada aur ek-tarfa hai? Kya 1000 saal se zyada ki tareekh ko sirf ek jumle me bayan kiya ja sakta hai?  

Haqeeqat is se kahin zyada pecheeda, dilchasp aur hairan kun hai. Yeh narrative, ke Islam sirf zor-zabardasti se phaila, ek aisi tareekhi ghalti hai jo na sirf sachai ko chupata hai balkay is barresagheer (subcontinent) ki mushtarka saqafat (composite culture) ki buniyadon ko bhi kamzor karta hai. Is narrative ko aksar makhsoos siyasi maqasid ke liye istemal kiya gaya hai, khaas taur par angrezon ke daur-e-hukumat me, taake logon ko mazhab ki buniyad par taqseem kiya ja sake.  

Is article me hum is aam ghalatfehmi ka parda faash karenge. Hum sirf jazbati jawabat nahi denge, balkay tareekhi saboot (historical evidence), mantiqi dalail (logical arguments), aur khud Islami taleemat ki roshni me is mauzu ka ek gehra jaiza lenge. Hum dekhenge ke Islam ki pehli aamad talwar ke sath nahi, balkay tijarat ke zariye hui. Hum Muhammad bin Qasim ke hamle ke asal siyasi maqasid ko samjhenge. Aur sab se ahem, hum un Sufi Auliya ke kirdar par roshni dalenge jinhon ne apne akhlaq aur muhabbat ke paigham se karodon dilon ko jeeta. Aaiye, is safar me humare sath shamil hon aur tareekh ke un pannon ko paltein jinhe aksar nazar-andaz kar diya jaata hai.

Key Takeaways: Is Article ke Aham Nukaat

• India me Islam ki aamad sab se pehle 7th century me pur-aman Arab tajiron ke zariye junubi saahilon (Malabar Coast) par hui, fauji hamlon se sadiyon pehle.
• Muhammad bin Qasim ka Sindh par hamla ek siyasi aur fauji karrawai thi, jiska asal maqsad mazhab ki tableegh nahi balkay Raja Dahir ko saza dena aur ilaqe par control hasil karna tha.
• “Talwar se Islam” ka tasawwur do badi mantiqi ghaltiyon par mabni hai: Cherry-Picking (sirf jangon ko dekhna) aur Hasty Generalization (chand waqiat ko poori tareekh samajhna).
• India me Islam ke phailne ki sab se badi wajah Sufi Auliya ka kirdar tha, jinhon ne muhabbat, barabari, aur khidmat-e-khalq ke paigham se logon ke dil jeetay.
• Quran wazeh taur par zabardasti mazhab tabdeel karwane se mana karta hai (Surah Al-Baqarah 2:256), isliye talwar ke zor par Islam phailana Islami taleemat ke khilaf hai.

Pehli Aamad: Talwar Nahi, Tijarat

Islam ke Hindustan me aane ki kahani Muhammad bin Qasim se shuru nahi hoti. Yeh kahani us se taqreeban ek sadi pehle, junubi India ke saahilon par shuru hui, jahan talwaron ki jhanjhanahat nahi, balkay samundari lehron aur tijarati jahazon ki aamad-o-raft ka shor tha. Tareekh is baat ki gawah hai ke Islam ki pehli aamad pur-aman tareeqe se Arab tajiron ke zariye hui.  

Qadeem Tijarati Ta’alluqat

Arab aur Hindustan, khaas kar Malabar Coast (maujooda Kerala), ke darmiyan tijarati rishte Islam ke aane se bhi sadiyon purane thay. Sumerian tehzeeb ke records ke mutabiq, Kerala 3000 BCE se masalon (spices) ka ek ahem markaz tha. Arab tajir in saahilon par kaali mirch, adrak, ilaichi aur daalcheeni jaise masalon ki tijarat ke liye aate thay. Yeh sirf cheezon ka tabadla nahi tha, balkay saqafaton aur nazariyat ka bhi tabadla tha. Is purane rishte ne ek aisa mahol paida kiya jisme ajnabi logon par bharosa aur unke sath mil jul kar rehne ki riwayat mazboot thi.  

Jab 7th century me Arab me Islam ka ujalaphaila, to yahi Arab tajir is naye paigham ko apne sath le kar aaye. Woh yahan fatah (conqueror) ban kar nahi, balkay pehle ki tarah tajir (trader) ban kar hi aaye thay. Unka behtareen akhlaq, amanatdari, aur muamlaat me sachai ne muqami logon ko bohat mutasir kiya. Unhone apne deen ki tableegh zabardasti se nahi, balkay apne kirdar aur amal se ki. Muqami hukmuranon, jaise Calicut ke Zamorin, ne in Muslim tajiron ka khair-maqdam kiya kyunki unki wajah se ilaqe me khushhali aa rahi thi. Unhone Musalmanon ko na sirf tijarat karne ki ijazat di, balkay unhe masajid banane aur apne mazhab par azadi se amal karne ka bhi haq diya.  

Cheraman Juma Masjid: Aman ki Alamat

Is pur-aman aamad ka sab se bada aur zinda saboot Kerala ke Kodungallur shehar me maujood Cheraman Juma Masjid hai. Riwayat ke mutabiq, yeh masjid 629 CE me, yani Prophet Muhammad (sallallahu alaihi wasallam) ki hayat me hi, Malik bin Dinar (raziallahu anhu) ne tameer karwai thi. Yeh Hindustan ki pehli masjid maani jaati hai.  

Is masjid se judi ek mashhoor riwayat wahan ke aakhri Chera badshah, Cheraman Perumal, ki hai. Kaha jaata hai ke unhone aasman par chand ke do tukde hone ka manzar dekha, jo Prophet Muhammad (PBUH) ka ek mo’jiza tha. Is waqiye ki haqeeqat janne ke liye jab unhone Arab se aaye tajiron se pucha, to unhone iski tasdeeq ki. Is se mutasir ho kar, Cheraman Perumal ne takht-o-taaj chhod kar Makkah ka safar kiya, jahan unhone Islam qabool kiya. Wapsi par unka inteqal ho gaya, lekin unhone apne sathi Malik bin Dinar ko ek khat de kar Kerala bheja, jisme muqami hakimon ko unke sath taawun karne ki hidayat thi. Isi hidayat par yeh tareekhi masjid tameer hui.  

Agarche kuch muarrikheen (historians) is riwayat ki tasdeeq par sawal uthate hain, lekin yeh masjid is baat ka wazeh saboot hai ke Islam Hindustan me fauji hamlon se bohat pehle, aman aur bahmi razamandi ke sath aa chuka tha. Yeh masjid aaj bhi is baat ki gawah hai ke Islam ki buniyad is sarzameen par nafrat aur talwar par nahi, balkay tijarat, tableegh aur bahmi ehtaram par rakhi gayi thi. Is daur me Islam ka phailna ek qudrati amal tha, jisme log Arab tajiron ke kirdar, unke paigham me kashish, aur unke pesh karda barabari ke tasawwur se mutasir ho kar daayra-e-Islam me dakhil hue.  

Muhammad bin Qasim aur Sindh ka Fatah: Siyasi Maqasid ya Mazhabi Jabr?

“Talwar se Islam” ki kahani ka sab se ahem kirdar aksar Muhammad bin Qasim ko banaya jaata hai, jinhon ne 8th century me Sindh ko fatah kiya. Unke hamle ko aam taur par ek mazhabi jung ke taur par pesh kiya jaata hai jiska wahid maqsad logon ko zabardasti Musalman banana tha. Lekin tareekhi haqaiq is saada si tasveer ko mustarad karte hain aur ek bilkul mukhtalif manzar-nama pesh karte hain. Muhammad bin Qasim ka hamla buniyadi taur par ek siyasi aur fauji karrawai thi, jiske peeche mazhabi nahi, balkay maali (economic) aur stratejik wajuhaat thi.

Hamle ka Siyasi Pas-Manzar

711 CE me jab Muhammad bin Qasim ne Sindh par hamla kiya, to woh Umayyad Caliphate ke ek general thay. Us waqt ke governor Hajjaj bin Yusuf ne unhe is muhim par bheja tha. Is hamle ki fori wajuhaat achanak paida nahi hui thin, balkay iske peeche kai ahem siyasi waqiat thay:  

1. Samundari Qazzaqi (Piracy): Sindh ke saahil par, khaas kar Debal ki bandargah ke qareeb, samundari qazzaq (pirates) Arab tijarati jahazon ko aksar loot lete thay. Ek ahem waqia tab pesh aaya jab Serendib (maujooda Sri Lanka) ke badshah ki taraf se Umayyad Caliph ke liye bheje gaye tohfon se lada ek jahaz in qazzaqon ne loot liya. Us jahaz par maujood Musalman aurton aur bachon ko bhi qaid kar liya gaya.  
2. Raja Dahir ka Inkar: Jab Hajjaj bin Yusuf ne Sindh ke hukmuran, Raja Dahir, se qaidiyon ko riha karwane aur qazzaqon ke khilaf karrawai karne ka mutalba kiya, to Raja Dahir ne yeh keh kar inkar kar diya ke qazzaq uske control se bahar hain. Umayyad hukumat ke liye yeh jawab na-qabil-e-qubool tha aur ise apni saltanat ki haqimiyat (sovereignty) par hamla samjha gaya.  
3. Siyasi Panah dena: Is se bhi ahem wajah yeh thi ke Raja Dahir ne Umayyad hukumat ke kuch siyasi baghiyon ko apne paas panah de rakhi thi. Yeh baghi Hajjaj bin Yusuf ke sakht dushman thay aur unke khilaf sazishon me mulawwis thay. Kisi dushman riyasat ke baghiyon ko panah dena hamesha se ailan-e-jang ke barabar samjha jaata hai.  

In wajuhaat se saaf zahir hai ke Umayyad hukumat ke paas Sindh par hamla karne ke liye mazboot siyasi aur fauji jawaz (justification) maujood tha. Yeh do riyasaton ke darmiyan ek siyasi tanaza (political conflict) tha, jaisa us daur ki dusri saltanatein bhi aapas me larti theen. Umayyad Caliphate ek tosi-pasand (expansionist) saltanat thi aur Sindh ki fatah unke liye maali aur stratejik taur par bhi faide mand thi. Is hamle ko sirf mazhabi rang dena tareekhi haqaiq ko tod marod kar pesh karna hai.  

Chach Nama: Tareekh ya Afsana?

Muhammad bin Qasim ke hamle ki tafseelat ka sab se bada zariya Chach Nama naam ki ek kitab hai. Ise aksar ek mustanad tareekhi dastawez samjha jaata hai. Lekin jadeed daur ke muarrikheen is kitab ki haqeeqat par gambhir sawalat uthate hain.  

Chach Nama asal me 8th century me nahi, balkay 13th century me Ali Kufi ne Farsi (Persian) me likhi thi. Ali Kufi ka dawa tha ke unhone ise ek qadeem Arabi nuskhe se tarjuma kiya hai, lekin woh asal Arabi nuskha aaj tak kisi ko nahi mila.  

Bohat se scholars, jaise Manan Ahmed Asif, ka manna hai ke Chach Nama ek seedhi saadi tareekh nahi, balkay ek siyasi nazariye (political theory) par mabni adabi kaam (literary work) hai jisme afsanawi rang shamil hai. Isme bayan kiye gaye waqiat ko lafzi taur par sach man lena aqlmandi nahi. Iska maqsad shayad 13th century ke hukmuranon ko hukumat karne ke tareeqe sikhana tha, na ke 8th century ki sachi tasveer pesh karna. Isliye, ek aisi kitab ko buniyad bana kar yeh kehna ke Muhammad bin Qasim ka maqsad zabardasti logon ko Musalman banana tha, ek kamzor daleel hai.  

Haqeeqat yeh hai ke fatah ke baad bhi Sindh ki aksariyat aabadi sadiyon tak ghair-Muslim hi rahi. Musalman hukmuranon ne Jizya (ek tax jo ghair-Muslim riaya apni hifazat ke badle deti thi) nafiz kiya, lekin logon ko apna mazhab chhodne par majboor nahi kiya. Conversion ka amal bohat sust tha aur zyada tar logon ne Islam isliye qabool kiya kyunki unhe Islami taleemat, khaas kar barabari aur insaf ke nazariye, me kashish mehsoos hui.  

“Talwar se Islam” ki Daleel: Ek Mantiqi Dhoka

Jab koi yeh dawa karta hai ke “India me Islam talwar se phaila,” to woh sirf ek tareekhi ghalti nahi kar raha hota, balkay ek mantiqi dhoke (logical fallacy) ka shikar hota hai. Mantiq (logic) me fallacy us ghalat استدلال (reasoning) ko kehte hain jo sun’ne me to theek lagti hai lekin asal me kamzor ya ghalat hoti hai. “Talwar se Islam” ka narrative do ahem mantiqi ghaltiyon par khada hai. Inko samajhna is poori behas ko saaf karne ke liye bohat zaroori hai.

1. Cherry-Picking Fallacy (Pasand ka Saboot Chun’na)

Yeh fallacy tab hoti hai jab koi shakhs apne dawe ko sach sabit karne ke liye sirf wohi saboot (evidence) chunta hai jo uske nazariye ko support karte hain, aur un tamam saboot ko nazar-andaz kar deta hai jo uske khilaf jaate hain. Iska naam is misal se aaya hai ke koi shakhs darakht se sirf sab se behtareen aur pake hue cherries tod kar dikhaye aur dawa kare ke poora darakht hi aise behtareen phalon se bhara hua hai, jabke sachai yeh ho ke zyada tar phal kachhe ya kharab hain.  

“Talwar se Islam” ki daleel is fallacy ki behtareen misal hai. Is narrative ke haami (supporters) Hindustan ki 1000 saal se zyada ki Muslim tareekh me se sirf chand jangon aur fauji hamlon (jaise Muhammad bin Qasim ya Mahmud Ghaznavi ke hamle) ko chunte hain aur unhe poori kahani ke taur par pesh karte hain. Woh jaan boojh kar in cheezon ko nazar-andaz kar dete hain:  

• Sadiyon ki Pur-aman Tijarat: Woh is haqeeqat ko bhool jaate hain ke Islam pehle aman se saahilon par aaya.  
• Sufi Auliya ka Kirdar: Woh un laakhon logon ki kahani ko chhod dete hain jinhon ne Sufi Auliya ke akhlaq aur muhabbat se mutasir ho kar Islam qabool kiya.  
• Bahmi Saqafati Asraat: Woh us mushtarka tehzeeb (composite culture) ko nahi dekhte jo Hinduon aur Musalmanon ke sadiyon tak sath rehne se paida hui.  

Sirf jangon par focus karna aur aman ke daur ko nazar-andaz karna aisi hi baat hai jaise kisi insan ki poori zindagi ko sirf uske beemar hone ke dino se judge kiya jaye. Mashhoor muarrikh De Lacy O’Leary ne is narrative ko “un sab se zyada be-buniyad aur be-tukay afsanon me se ek qarar diya hai jinhe muarrikheen ne kabhi dohraya hai”.  

2. Hasty Generalization Fallacy (Jald-baazi me Natija Nikalna)

Yeh fallacy tab hoti hai jab aap ek chhotay se sample ya chand misalon ki buniyad par ek bohat bada aur aam natija nikal lete hain. Misal ke taur par, agar aap kisi shehar me do logon se milen jo rude hon, aur aap yeh natija nikal lein ke us shehar ke sab log hi bad-akhlaq hain, to yeh ek hasty generalization hogi.  

“Talwar se Islam” ka dawa bhi aisi hi jald-baazi ka natija hai. Iske haami kya karte hain:

• Woh Sindh ya Punjab me hone wali chand jangon ko dekhte hain.
• Aur phir is chhotay se namoonay (sample) ko poore Hindustan par laagu kar dete hain.
• Woh yeh natija nikalte hain ke Bengal, Gujarat, Deccan, aur junubi India me bhi Islam aisi hi zabardasti se phaila hoga.

Yeh mantiqi taur par bilkul ghalat hai. Hindustan ek bohat bada aur mukhtalif (diverse) barresagheer hai. Har ilaqe me Islam ke phailne ki apni ek alag kahani aur wajuhaat hain. Kerala me Islam tijarat se aaya, Kashmir me Sufi Auliya ki tableegh se, aur Bengal me bhi Sufi saints ka kirdar sab se ahem tha. Chand fauji hamlon ko poore barresagheer ki 1000 saal ki tareekh ka khulasa bana dena ek intehai ghalat aur gair-zimmedarana harkat hai.

Ek aur ahem nuqta yeh hai ke yeh narrative Muslim hukumat ke phailne (spread of Muslim empires) aur Islam ke phailne (spread of Islam) ko ek hi cheez samajh leta hai. Yeh dono alag alag cheezein hain. Ek fauji fatah se siyasi hukumat to foran qaim ho sakti hai, lekin logon ke dil aur deen badalne me sadiyan lagti hain. Tareekh batati hai ke Muslim fatah ke baad bhi ilaqon ki aksariyat aabadi sadiyon tak ghair-Muslim hi rehti thi. Conversion ka amal bohat dheema, pecheeda aur zyada tar razakarana (voluntary) tha. Isliye, “talwar se hukumat” to kahin kahin hui, lekin “talwar se Islam” ka tasawwur ek mantiqi dhoka aur tareekhi ghalat-bayani hai.  

Islam ke Asal Dai: Sufi Auliya aur Ishq ka Paigham

Agar Islam talwar se nahi phaila, to phir Hindustan ki aabadi ka ek bada hissa Musalman kaise bana? Is sawal ka jawab jang ke maidanon me nahi, balkay Sufi Auliya ki khanqahon, unki mehfilon, aur unke khidmat-e-khalq ke jazbe me milta hai. Hindustan me Islam ke phailne ki sab se badi, sab se pur-asar, aur sab se khubsurat wajah Sufism ki tehreek thi. Yeh woh log thay jinhon ne talwar ke bajaye muhabbat, nafrat ke bajaye barabari, aur takabbur ke bajaye inkisari ka paigham diya.

Sufi Tareeqa-e-Tableegh

Sufi Auliya ne Islam ko ek khushk qanoon ya siyasi nazariye ke taur par pesh nahi kiya. Unhone Islam ki rooh, yani Allah se ishq aur uski makhlooq se hamdardi, ko logon ke samne rakha. Unka tareeqa-e-tableegh intehai munfarid aur muqami halaat ke mutabiq tha :  

1. Khanqah ka Nizam: Sufis ne shehron aur dehaton me khanqahein (spiritual centers/lodges) qaim keen. Yeh khanqahein sirf ibadat ki jaghein nahi theen, balkay yeh us daur ke community centers thay. Yahan langar (free kitchen) chalta tha jahan har mazhab aur zaat ke ghareeb log khana khate thay. Yahan logon ko roohani sukoon aur duniyawi masail ka hal milta tha. Yeh khanqahein aman aur barabari ke jazire theen jahan koi unch-neech nahi thi.  
2. Khidmat-e-Khalq (Service to Humanity): Sufi taleemat ka markazi nuqta khidmat-e-khalq tha. Woh logon ke dukh dard me shareek hote, unki madad karte, aur unke sath zameen par baith kar unke masail sunte. Is be-laus khidmat ne logon ke dilon me unke liye be-panah ehtaram aur muhabbat paida ki.  
3. Muqami Zuban aur Saqafat ka Istemal: Sufi Auliya ne Arabi ya Farsi me tableegh karne ke bajaye muqami zubanon jaise Punjabi, Sindhi, Hindi, aur Bengali ko apnaya. Unhone Islam ke paigham ko muqami muhawaron, kahaniyon, aur sha’iri ke zariye logon tak pohanchaya. Is se Islam ek bahar ka mazhab nahi, balkay apna aur samjh me aane wala paigham laga.  
4. Sama aur Qawwali: Music aur sha’iri Sufi tableegh ka ek ahem hissa tha. Sama (devotional music) ki mehfilein, jo baad me Qawwali ki shakal me mashhoor huin, logon par gehra roohani asar karti theen. Hazrat Amir Khusro jaise azeem shayer aur sangeetkar ne is riwayat ko urooj tak pohanchaya. Is music ne Islam ke ishq-e-ilahi ke paigham ko aam aadmi ke dil tak utaar diya.  

Sufism ki Kamyabi ki Wajah

Sufism Hindustan me itna kamyab kyun hua? Iski sab se badi wajah us daur ka sakht zaat-paat (caste system) ka nizam tha. Us nizam me, aabadi ke ek bade hisse ko “nichli zaat” ka samajh kar unse nafrat ki jaati thi aur unhe buniyadi insani huqooq se bhi mehroom rakha jaata tha. Jab in logon ne Sufi Auliya ki khanqahon me dekha ke wahan sab insan barabar hain—koi Brahman, koi Shudra nahi, sab Allah ke bande hain—to unhe Islam ke paigham-e-masawat (message of equality) ne apni taraf kheench liya.  

Sufism ne Islam ko ek desi (indigenous) rang diya. Unhone Hinduon ke yogiyon aur Bhakti tehreek ke santo se bhi rabta rakha aur unke sath fikri tabadla khayal kiya. Is amal se ek aisi mushtarka saqafat paida hui jise Indo-Islamic culture kehte hain. Yeh saqafat kisi par thopi nahi gayi thi, balkay yeh do azeem tehzeebon ke sadiyon tak sath rehne ka qudrati natija thi. Isne zuban (Urdu ka janam), music, architecture, aur rehan-sehan ke har shobay ko mutasir kiya.  

Hazrat Khwaja Moinuddin Chishti Ajmeri, Hazrat Nizamuddin Auliya, Hazrat Baba Farid Ganjshakar, aur un jaise hazaron Sufi Auliya ne apni zindagi se yeh sabit kiya ke dil talwar se nahi, muhabbat se jeete jaate hain. Unka kirdar aur unka paigham Hindustan me Islam ke phailne ki asal wajah hai. Yeh ek aisi tareekh hai jo nafrat nahi, balkay insaniyat aur roohaniyat ka dars deti hai.

Quran ka Faisla: “La Ikraha fid-Deen”

Ab tak humne tareekhi aur mantiqi dalail se yeh samjha ke “talwar se Islam” ka narrative kyun ghalat hai. Lekin is mauzu ka sab se mazboot aur faisla-kun pehlu khud Islam ki buniyadi taleemat hain. Kya Islam zabardasti mazhab tabdeel karwane ki ijazat deta hai? Iska jawab Quran-e-Kareem me bilkul saaf aur wazeh alfaaz me diya gaya hai.

Surah Al-Baqarah, ayat number 256, Islam me mazhabi azadi ki buniyad faraham karti hai. Is ayat me Allah Ta’ala farmate hain:

لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ

“Deen ke muamle me koi zabardasti nahi hai. Beshak, hidayat gumrahi se wazeh ho chuki hai.”  

Yeh ayat koi aam hidayat nahi, balkay ek ahem usool (principle) hai. Iska matlab bilkul saaf hai: kisi bhi insan ko Islam qabool karne par majboor nahi kiya ja sakta. Mashhoor mufassir-e-Quran, Imam Ibn Kathir (rahmatullah alaih), is ayat ki tafseer me likhte hain: “Kisi ko bhi Musalman banne par majboor mat karo, kyunki Islam wazeh aur roshan hai, aur uske dalail aur saboot bhi wazeh aur roshan hain. Isliye, kisi ko zabardasti isme dakhil karne ki koi zaroorat nahi hai”.  

Iman ki Haqeeqat: Dil ka Faisla

Yeh usool Islam ke iman (faith) ke tasawwur par mabni hai. Islam ke mutabiq, iman ka ta’alluq zahiri jism se nahi, balkay dil aur dimaagh ke yaqeen se hai. Iman ek shakhs ka Allah ke samne apni marzi se sar jhukane ka naam hai. Agar kisi ko talwar ke zor par kalma parhne par majboor kiya jaye, to woh dil se Musalman nahi banega. Uska jism to shayad jhuk jaye, lekin uski rooh aur uska dil yaqeen nahi karenge. Aise shakhs ko Islam mu’min (believer) nahi, balkay munafiq (hypocrite) kehta hai, aur munafiqat ko Islam me ek bada gunah qarar diya gaya hai.

Isliye, zabardasti ka conversion Islami aqaid (theology) ke lihaaz se be-ma’ni (meaningless) aur na-qabil-e-qubool hai. Yeh Islam ke maqsad ke hi khilaf hai. Allah ne insan ko irade ki azadi (free will) di hai taake woh khud sach aur jhoot me farq kar ke sahi raaste ka intekhab kare.

Quran me yeh paigham sirf ek jagah nahi, balkay kai jagahon par dohraya gaya hai. Surah Yunus, ayat 99 me farmaya gaya:

“Aur agar aapke Rab chahte, to zameen par jitne bhi log hain, sab ke sab iman le aate. To kya aap logon par zabardasti karenge, yahan tak ke woh momin ban jayein?”  

Yeh ayat Prophet Muhammad (PBUH) ko mukhatib kar ke poori ummat ko yeh dars de rahi hai ke hidayat dena Allah ke hath me hai, aur insan ka kaam sirf paigham ko hikmat aur khubsurat naseehat ke sath pohanchana hai, na ke logon ko majboor karna.

Tareekh me bhi iski misalein milti hain. Jab doosre Khalifa, Hazrat Umar (raziallahu anhu) ne Jerusalem fatah kiya, to unhone wahan ke Eesayion (Christians) ke sath ek muahida (treaty) kiya. Is muahide me saaf likha tha: “Unke girja-gharon (churches) me Musalman nahi rahenge aur unhe tabah nahi kiya jayega… Unhe zabardasti apna mazhab chhodne par majboor nahi kiya jayega”.  

Is se yeh baat wazeh ho jaati hai ke agar tareekh me kisi Musalman badshah ya foji ne logon ko zabardasti Musalman banaya, to usne Islam ke is wazeh hukum ki khilaf-warzi ki. Uska yeh amal Islam ki numaindagi nahi karta, balkay uski shakhsi ghalti ya siyasi lalach ka natija tha. Islam ka asal paigham hamesha se yahi raha hai: “La ikraha fid-Deen”—deen me koi zabardasti nahi.

Natija: Ek Mukhtalif Tareekh

Is tafseeli jaize ke baad, hum is nateeje par pohanchte hain ke “India me Islam talwar ke zor par phaila” ka narrative ek intehai saada, ghalat, aur gumrah-kun tasveer hai. Yeh tareekh ko ek makhsoos siyasi ainak se dekhne ka natija hai, jo haqaiq ko nazar-andaz karti hai aur ek jhoota afsana tarashti hai.

Haqeeqat, jaisa ke humne dekha, kahin zyada pecheeda aur mukhtalif hai:

1. Shuruaat Aman se Hui: Islam ki pehli dastak Hindustan ke darwaze par talwar se nahi, balkay Arab tajiron ke pur-aman qadmon se hui. Unke behtareen akhlaq aur kirdar ne muqami logon ke dil jeete aur Islam ki buniyad bahmi ehtaram par rakhi.
2. Jangein Siyasi Theen, Mazhabi Nahi: Muhammad bin Qasim jaise hamle ya baad ki jangein apne daur ke siyasi halaat ka natija theen. Unka buniyadi maqsad saltanat ko phelana aur siyasi dushmanon ko shikast dena tha, na ke logon ko zabardasti deen me dakhil karna. Har daur me hukmuranon ne jangein lari hain, unhe sirf mazhabi rang dena ghalat hai.
3. Asal Kirdar Sufi Auliya ka Tha: Hindustan me Islam ki asal isha’at (spread) ka sehra Sufi Auliya ke sar hai. Unhone ishq, barabari, aur khidmat ke paigham ke zariye karodon ghair-Muslimon ke dilon ko jeeta. Unki khanqahein aman aur insaniyat ke markaz theen, jahan har shakhs ka khair-maqdam kiya jaata tha.
4. Islami Taleemat Zabardasti ke Khilaf Hain: Quran ka wazeh hukum “La ikraha fid-Deen” (Deen me koi zabardasti nahi) is baat ka sab se bada saboot hai ke zabardasti ka conversion Islam me na-jaiz aur be-ma’ni hai. Iman dil ki tasdeeq ka naam hai, jo talwar ke dar se paida nahi ho sakta.

Is poori behas ka maqsad tareekh ke kisi waqiye ka inkar karna nahi, balkay use sahi tanazur (context) me pesh karna hai. Hindustan me Muslim tareekh me jangein bhi huin aur aman ke daur bhi aaye. Lekin Islam ka asal phelao jangon ki wajah se nahi, balkay uske roohani aur akhlaqi paigham ki kashish ki wajah se hua.

Akhir me, yeh samajhna zaroori hai ke is tareekhi haqeeqat ko qubool karna sirf ek ilmi behas nahi hai. Yeh maujooda daur me Hinduon aur Musalmanon ke darmiyan bahmi bharose aur ehtaram ko farogh dene ke liye bhi zaroori hai. Jab hum is jhoote narrative ko mustarad karte hain, to hum us mushtarka tehzeeb aur virse (shared culture and heritage) ko tasleem karte hain jo sadiyon ke sath rehne se wajood me aaya hai. Yehi woh virsa hai jo humein nafrat ke bajaye muhabbat aur taqseem ke bajaye ittehad ka dars deta hai.  

Aksar Puche Jane Wale Sawalat (FAQs)

Q: Agar Islam talwar se nahi phaila, to Muslim hukmuranon ne jangein kyun lari?

A: Muslim hukmuranon ne jangein apne daur ke dusre badshahon ki tarah hi lari—siyasi control, ilaqai tosi (expansion), aur maali mafaad ke liye. In jangon ka buniyadi maqsad aksar siyasi hota tha, na ke logon ko zabardasti Musalman banana. Tareekh me har mazhab ke manne wale hukmuranon ne jangein lari hain. Unki jangon ko unke mazhab ki aam taleem se jodna ek ghalti hai.

Q: Kya “Jizya” tax zabardasti Islam qabool karwane ka ek tareeqa nahi tha?

A: Jizya ek tax tha jo ghair-Muslim riaya apni hifazat (defense) aur riyasati khidmaat ke badle me ada karti thi, jabke Musalmanon par Zakat farz thi jo is se zyada ho sakti thi. Jizya ada karne walon ko apne mazhab par amal karne ki poori azadi hoti thi. Agarche kuch hukmuranon ne iska galat istemal kiya hoga, lekin iska buniyadi maqsad zabardasti conversion nahi tha, balkay riyasat ke nizam ka hissa tha.  

Q: Kuch Muslim badshahon ne mandir tode, kya yeh mazhabi nafrat ki alamat nahi?

A: Tareekh me mandiron ko todne ke waqiat milte hain, lekin inke peeche aksar siyasi aur maali wajuhaat hoti thi. Qadeem daur me mandir siyasi taqat aur daulat ke markaz bhi hote thay. Dushman ki taqat ko todne ke liye unki ahem imaraton ko nishana banana us daur ki jangon ka ek hissa tha. Yeh Islami taleemat ki sahi numaindagi nahi karta, jo ibadatgahon ke ehtaram ka dars deti hain. In waqiat ko unke siyasi tanazur me dekhna zaroori hai, na ke sirf mazhabi nafrat ke taur par.