Islam aur Aql : Kya Logic Iman ki Dushman Hai?

Islam Aur Aql: Aaiye ek manzar tasawwur karte hain. Aap kisi se behas kar rahe hain aur woh aapke saamne ek daleel rakhta hai jo sun’ne mein bilkul theek lagti hai. Woh kehta hai: “Zaid ek insan hai. Aksar insan khudgarz hote hain. Lihaza, Zaid khudgarz hai.”

Ek lamhe ke liye aap ruk jaate hain. Pehli baat bhi sach hai, aur doosri baat bhi hamare aam tajurbe ke mutabiq sach hai. Lekin phir bhi, dil mein ek khalish reh jaati hai. Kya yeh natija 100% yaqeeni hai? Kya hamari logic hamein dhoka de sakti hai?

Yeh chhota sa masla ek bade sawal ki taraf ishara karta hai jis se aaj ka naujawan musalsal joojh raha hai: kya iman (faith) aur aql (reason) ek doosre ke dushman hain? Atheists aur skeptics ka ek aam aiteraz yeh hai ke mazhab, khaas taur par Islam, “andhe imaan” (blind faith) ka mut تقاضا karta hai aur aql ke darwaze band kar deta hai.

Lekin kya yeh sach hai? Is article mein hum is aam ghalat fehmi ko challenge karenge. Hum yeh wazeh karenge ke Islam mein, sahi soch aur aql-e-saleem (sound reason) iman ki dushman nahi, balkay Allah ki di hui ek naimat hai jo hamein yaqeen (certainty) tak pohnchati hai. Yeh safar hum teen qadmon mein tay karenge:

pehle, hum Quran ki us pukaar ko sunenge jo baar baar aqal ke istemal ki dawat deti hai. Doosre, hum shuru mein pesh ki gayi mantiqi (logical) paheli ko hal karke sahi sochne ke usool seekhenge. Aur teesre, hum un aam mantiqi ghalatiyon ko pehchanne ka ek “toolkit” tayyar karenge jo Islam par aiterazat ki buniyad banti hain, taake aap shukook aur sawalat ka saamna pure aitemaad se kar sakein.

Key Takeaways

• Islam mein aql (reason) aur naql (revelation) ek doosre ke dushman nahi, balkay saathi hain; aql, wahi ko samajhne ka zariya hai.
• Sahi maloomat ke bawajood ghalat natijay nikal sakte hain agar mantiq (logic) ke usoolon ko follow na kiya jaye, jaisa ke “Undistributed Middle Fallacy” mein hota hai.
• Quran baar baar insaan ko sochne, ghaur karne, aur daleel (burhan) talab karne ki dawat deta hai, andhi taqleed ki mazammat karta hai.
• Islam par kiye jane wale aksar aiterazat (objections) mantiqi ghalatiyon (logical fallacies) jaise Hasty Generalization, Straw Man, aur Ad Hominem par mabni hote hain.
• Apni aql ka sahi istemal karke aur biases ko hata kar insan na sirf shukook ka jawab de sakta hai, balkay hidayat ke raaste par bhi gamzan ho sakta hai.

Quran ki Pukaar – “Kya Tum Aql Nahi Rakhte?”

Islam par aiteraz karne wale aksar yeh tasawwur pesh karte hain ke Islam aql aur daleel ke khilaf hai. Lekin jab hum Islam ke buniyadi maakhaz, yani Quran, ka mutala karte hain, to tasveer bilkul ulat nazar aati hai. Quran sirf aql ke istemal ki ijazat nahi deta, balkay is par israr karta hai aur isay iman ki ek shart qarar deta hai.

Aql aur Naql ka Rishta: Ek Tawazun (Balance)

Islamic aqaid mein ilm ke do buniyadi maakhaz hain: ‘aql (reason) aur ‘naql’ (revelation ya wahi). ‘Aql Allah ki di hui woh salahiyat hai jis se insan sochta, samajhta, aur natijay nikalta hai. Jabke ‘naql’ woh ilm hai jo Allah ne apne paighambaron ke zariye insanon tak pohnchaya, jiski mukammal shakal Quran aur Sunnat hai.

Kuch log in dono ko ek doosre ki zid samajhte hain, lekin Islami nuqta-e-nazar yeh hai ke yeh dono ek hi maakhaz—yani Allah—se hain, is liye in mein asal mein koi tazaad (contradiction) nahi ho sakta. Aql hamein naql ko samajhne, uski gehrai tak pohnchne, aur usay apni zindagi mein aane wale naye masail par laagu karne mein madad deti hai. Wahin doosri taraf, naql un mamlaat mein hamari rehnumai karti hai jo hamari aql ki rasaai se bahar hain, jaise ghaib ki baatein, akhirat, ya Allah Ta’ala ki zaat o sifaat. Is tarah, aql ek aala (tool) hai aur naql ek roadmap. Dono mil kar insan ko hidayat ke safar mein madad dete hain.

Qurani Dawat-e-Fikr: Sirf Ijazat Nahi, Hukm!

Quran ka andaaz aql ke mamle mein ma’zirat khwahana (apologetic) nahi, balkay hukmarana hai. Yeh apne mukhalifon se daleel talab karta hai aur apne manne walon ko sochne par uksata hai. Yeh un logon ki sakht mazammat karta hai jo apni aql istemal nahi karte.

Misaal ke taur par, Quran farmata hai:

“Yaqeenan, Allah ke nazdeek badtareen janwar woh behre, goonge log hain jo aql se kaam nahi lete.” (Surah Al-Anfal, 8:22)

Yahan “behre” aur “goonge” se murad jismaani ma’zoori nahi, balkay woh log hain jo haq sun’ne ke liye apne kaan aur usay qubool karne ke liye apni zabaan istemal nahi karte. Jo log apni sochne samajhne ki salahiyat ko istemal nahi karte, Quran unhein janwaron se bhi badtar qarar deta hai.

Ek aur maqam par farmaya:

“…Aur Woh (Allah) un logon par gandagi (rijs) daal deta hai jo aql se kaam nahi lete.” (Surah Yunus, 10:100)

Yeh aayat wazeh karti hai ke aql ka istemal na karna sirf ek ghalti nahi, balkay ek roohani beemari hai jo insan ko napaki ki taraf le jaati hai. Iske bar-aks, Islam har daaway ke liye “burhan” ya wazeh daleel ka mutalba karta hai. Jab Yahood o Nasara ne daawa kiya ke jannat sirf unhi ke liye hai, to Quran ne unhein challenge kiya:

“Kaho, ‘Apni daleel pesh karo, agar tum sache ho.’” (Surah Al-Baqara, 2:111)

Yeh sirf ek daaway ka jawab nahi, balkay ek usool hai: Islam mein har baat daleel par mabni honi chahiye. Iske ilawa, Quran baar baar insan ko kainat mein ghaur o fikr karne ki dawat deta hai, jise hum aaj ki zaban mein empirical reasoning keh sakte hain. Aasmanon aur zameen ki takhleeq, raat aur din ka badalna, hawaon ka chalna—yeh sab un logon ke liye nishaniyan qarar di gayi hain jo aql rakhte hain.

Quran Mein Fikr-o-Tadabbur: Aql ke Mukhtalif Pehlu

Quran aql aur soch ke liye mukhtalif alfaaz istemal karta hai, jo iski ahmiyat ke alag-alag pehluon ko ujagar karte hain.

Is se yeh wazeh hota hai ke Islam ka aql se rishta sirf ijazat ka nahi, balkay hukm, dawat, aur taakeed ka hai. Yeh ek aisa deen hai jo apne manne walon se mutalba karta hai ke woh apni aankhein aur dimaagh khula rakhein.

Mantiq ka Jaal: Jab Sahi Baatein Ghalat Natijay Tak Le Jayein

Ab hum wapas apni asal misaal ki taraf aate hain. Humne dekha ke sahi maloomat ke bawajood natija ghalat nikal sakta hai. Aisa kyun hota hai? Iski wajah yeh hai ke daleel ki sehat sirf uske ajza (parts) ke sach hone par nahi, balkay un ajza ko jorne wale mantiqi dhaanche (logical structure) par bhi munhasir hoti hai.

Aaiye us daleel ko dobara, qadam-ba-qadam dekhte hain:

• Pehla Muqadma (Premise 1): Zaid ek insan hai. (Yeh 100% sahi hai).
• Doosra Muqadma (Premise 2): Aksar insan khudgarz hote hain. (Yeh bhi aam mushahiday ke mutabiq sahi hai).
• Natija (Conclusion): Lihaza, Zaid khudgarz hai. (Yeh natija yaqeeni nahi hai).

Yahan masla kya hai? Masla yeh hai ke humne do alag-alag grohon ko ek saath mila diya hai. Pehla jumla Zaid ko “insanon” ke groh mein shamil karta hai. Doosra jumla “insanon” ke groh ke ek hisse (“aksar insan”) ki ek khasiyat (“khudgarz hona”) batata hai. Lekin is se yeh lazim nahi aata ke Zaid laazmi taur par usi hisse mein shamil ho. Ho sakta hai ke Zaid un “kam” insanon mein se ho jo khudgarz nahi hain.

Yeh bilkul aisa hi hai jaise koi kahe, “Is kamre mein sab log insan hain. Is kamre mein kuch log doctor hain. Lihaza, is kamre mein maujood har shakhs doctor hai.” Yeh wazeh taur par ghalat hai.

Is misaal se hum seekhte hain ke sirf sach bolna kafi nahi; sach ko sahi tareeqe se jorna bhi zaroori hai. Jab is jorne ke amal mein ghalti hoti hai, to use mantiq ki zaban mein “fallacy” ya “mantiqi ghalati” kehte hain. Hamari misaal mein jo fallacy istemal hui, uska ek khaas naam hai.

The Undistributed Middle Fallacy – Parde ke Peeche ki Kahani

Mantiq (logic) ki duniya mein, hamari pesh karda daleel ek classic ghalti ki misaal hai jise “Fallacy of the Undistributed Middle” kehte hain. Yeh naam sun’ne mein mushkil lag sakta hai, lekin iska concept bohot saada hai.

Yeh ghalti tab hoti hai jab ek daleel mein do alag cheezein (maslan, Zaid aur khudgarz log) ek teesri “darmiyani” cheez (middle term, yahan par “insan”) ke zariye juri hoti hain, lekin woh darmiyani cheez apni poori was’at mein istemal nahi hoti.

Aasan lafzon mein, yeh aisi ghalti hai jahan do cheezein ek teesri cheez se milti-julti hain, lekin iska matlab yeh nahi ke woh aapas mein bhi ek jaisi hain.

Isay samajhne ke liye ek aur wazeh misaal lete hain jo is ghalti ki haqeeqat ko foran wazeh kar degi :

1. Saare ghoron ki chaar taangein hoti hain. (All horses have four legs).
2. Saare kutton ki chaar taangein hoti hain. (All dogs have four legs).
3. Lihaza, saare ghoray kuttay hain. (Therefore, all horses are dogs).

Yahan, pehli dono baatein 100% sach hain, lekin natija bilkul be-tukaa aur ghalat hai. Ghalti kahan hui? Yahan “chaar taangon wala hona” hamara middle term hai. Ghoray bhi is groh mein aate hain aur kuttay bhi. Lekin iska yeh matlab nahi ke ghoray aur kuttay ek hi cheez hain.

Hamari asal misaal mein, “insan” ka lafz middle term tha. Zaid bhi “insan” hai aur “khudgarz log” bhi “insanon” mein se hain. Lekin doosre jumle mein humne “tamaam insan” nahi kaha, balkay “aksar insan” kaha. Kyunke “insan” ka lafz poori tarah se (universally) istemal nahi hua, is liye Zaid aur “khudgarz log” ke darmiyan yaqeeni talluq qaim nahi ho saka. Mantiq ke usool ke mutabiq, ek sahi natijay (deduction) ke liye zaroori hai ke middle term kam az kam ek jumle mein apne tamam afraad par laagu ho, jise “qaziya mojiba kulliya” (universal affirmative proposition) kehte hain.

Islam Aur Aql: Yeh Mantiqi Ghalati Islamophobia ki Buniyad Kaise Hai?

Shayad aap soch rahe hon ke is falsafiyana behas ka hamari rozmarra zindagi se kya talluq hai. Haqeeqat yeh hai ke yeh mantiqi ghalati nafrat, ta’assub, aur khaas taur par Islamophobia phelane wale sab se aam hathiyaron mein se ek hai. Is fallacy ka dhaancha ta’assub (prejudice) ke dhaanche se bilkul milta julta hai.

Ghaur karein ke Islam ke khilaf nafrat phelane wali daleel aksar isi ghalat mantiq par khari hoti hai:

1. Pehla Muqadma (Premise 1): Saare dehshatgard muashray ke liye khatra hain. (Yeh baat sach hai).
2. Doosra Muqadma (Premise 2): Kuch Musalman dehshatgard hain. (Badqismati se, yeh bhi sach hai).
3. Ghalat Natija (Invalid Conclusion): Lihaza, saare Musalman muashray ke liye khatra hain.

Yeh daleel bilkul “saare ghoray kuttay hain” wali daleel jaisi hai. Yahan “dehshatgard” hamara middle term hai jo poori tarah se distribute nahi hua. Kyunke kuch Musalman is groh mein aate hain, is liye media aur Islam dushman anasir is ghalat mantiq ka sahara le kar 2 arab Musalmano par ek label laga dete hain. Jab aap is fallacy ko samajh jaate hain, to aap na sirf is propaganda ko pehchan sakte hain, balkay iska mantiqi taur par jawab bhi de sakte hain. Aap wazeh kar sakte hain ke yeh nafrat sirf ikhlaaqi taur par ghalat nahi, balkay mantiqi taur par bhi ek khokhli aur be-buniyad daleel hai.

Aam Mantiqi Ghalatiyan: Apologetics ka Toolkit

“Undistributed Middle” sirf ek misaal hai. Aisi darjanon mantiqi ghalatiyan hain jo log behas mein, media mein, aur siyasat mein istemal karte hain. Agar aap inhein pehchan’na seekh lein, to aapke paas ek mazboot “toolkit” aa jayega jis se aap kisi bhi kamzor daleel ko parakh sakte hain. Aaiye Islam par aiterazat mein istemal hone wali chaar sab se aam fallacies ko dekhte hain.

Hasty Generalization (Jaldbaazi ka Natija)

• Tareef (Definition): Yeh ghalti tab hoti hai jab aap ek bohot chhotay ya ghair- نمائندہ (unrepresentative) sample ki buniyad par ek bohot bada natija nikaal lete hain. Aasan lafzon mein, chand misalon ko dekh kar poori qaum ya groh ke baare mein rai qaim kar lena.
• Saada Misaal: “Main ne do taxi drivers se baat ki aur dono bohot bad-tameez thay. Lagta hai is sheher ke saare taxi drivers bad-ikhlaq hain.”
• Apologetics Misaal: Yeh Islam ke khilaf sab se aam hathiyar hai. “Main ne kuch Musalmano ko jhoot bolte ya corruption karte dekha hai, iska matlab hai ke Islam hi ghalat taleem deta hai.” Is daleel mein chand logon ke af’aal ko poore mazhab par thop diya jaata hai, jabke un logon ka amal Islam ki taleemat ke bilkul khilaf ho sakta hai. Yeh 2 arab Musalmano ki aksariyat aur 1400 saal ki Islami tareekh ko nazar-andaz kar deti hai.

The Straw Man Fallacy (Putlay pe Hamla)

• Tareef (Definition): Is ghalti mein aap apne mukhalif ki asal daleel ka jawab dene ke bajaye, uski daleel ko tor maror kar ek kamzor aur aasan hadaf (putla) banate hain aur phir us par hamla karte hain.
• Saada Misaal:
  • Shakhs A: “Hamein bachon ke junk food khane ki miqdar kam karni chahiye.”
  • Shakhs B: “To tum chahte ho ke bachay kabhi cake aur ice cream na khayein aur bhookay mar jayein?” (Shakhs A ne yeh kabhi nahi kaha).
• Apologetics Misaal: Ek bohot aam straw man yeh hai: “Islam talwar ke zor se phaila.” Is daaway ko saabit karne ke liye tareekh se chand waqiat pesh kiye jaate hain. Lekin yeh Islam ki asal dawat ko, jo aql, fitrat, aur ikhlaaq par mabni hai, bilkul nazar-andaz kar deta hai. Yeh is baat ko bhi bhool jaata hai ke dunya mein sab se zyada Musalman (Indonesia mein) wahan hain jahan kabhi koi Islami fauj nahi gayi. Yeh ek putla banata hai ke Islam sirf zor zabardasti ka naam hai, aur phir us putlay par hamla karta hai.

Ad Hominem (Shakhsiyat par Hamla)

• Tareef (Definition): “Ad Hominem” ek Latini jumla hai jiska matlab hai “shakhs ke khilaf.” Yeh fallacy tab hoti hai jab aap daleel ka jawab daleel se dene ke bajaye, daleel pesh karne wale shakhs ki zaat, uske kirdar, ya uske halaat par hamla karte hain.
• Saada Misaal: “Tum traffic qawaneen par kya lecture de rahe ho, tumhara to khud pichle hafte over-speeding ka chalaan hua tha.” (Ho sakta hai chalaan hua ho, lekin is se traffic qawaneen ki ahmiyat kam nahi hoti).
• Apologetics Misaal: Islam par aiteraz ka jawab dene wale kisi scholar ya da’i ke baare mein yeh kehna: “Yeh to puranay zamanay ke molvi hain, inhein modern science ka kya pata?” ya “Yeh to falan firqe se hai, iski baat mein kya wazan hoga?” Yeh daleel ka jawab nahi, balkay bolne wale ko badnaam karke baat ko rad karne ki koshish hai. Sahi tareeqa yeh hai ke shakhs ko chhor kar uski pesh karda daleel aur saboot ko parakha jaye.

False Dilemma (Ghalat Ikhtiyar)

• Tareef (Definition): Isay “Either/Or Fallacy” bhi kehte hain. Yeh tab hoti hai jab kisi maslay ke sirf do hi hal pesh kiye jaate hain (jo aam taur par intehaai hotay hain), jabke haqeeqat mein aur bhi bohot se raaste maujood ho sakte hain.
• Saada Misaal: Ek siyasatdan ka kehna, “Ya to aap mere saath hain, ya aap mulk ke dushman hain.” (Yeh mumkin hai ke koi us siyasatdan se ikhtilaf rakhta ho lekin mulk se mohabbat karta ho).
• Apologetics Misaal: “Science vs. Religion” ki behas aksar isi fallacy par khari ki jaati hai. Kaha jaata hai: “Aap ya to evolution par yaqeen rakh sakte hain, ya Khuda par.” Islam is ghalat taqseem ko qubool nahi karta. Ek Musalman Allah ko Khaliq maante hue scientific tehqeeq kar sakta hai. Islam ke mutabiq, Allah ki banai hui kainat ke qawaneen (science) aur Allah ki utari hui kitaab (Quran) mein tazaad nahi ho sakta. Masla tab hota hai jab log science ko falsafa bana kar us se aisi baatein mansoob karte hain jo science ke daire se bahar hain.

Aql-e-Saleem se Hidayat Tak ka Raasta

Is poori guftagu se yeh natija nikalta hai ke Islam ka asal dushman aql nahi, balkay ghalat aql, sust soch, andhi taqleed, aur mantiqi ghalatiyan hain. Aql-e-saleem, ya’ni woh aql jo ta’assubat (biases), khwahishat, aur ghalat fehmiyon se paak ho, insan ko hamesha sachai ki taraf le jaati hai.

Jab ek insan mukammal ghair-janibdari (neutrality) ke saath, apne zaati, khandani, aur muashrati dabao ko hata kar daleel ko parakhta hai, to haqeeqat us par wazeh hone lagti hai. Jaisa ke transcript mein ishara kiya gaya, jab insan apni aql aur reasoning ki ghaltiyon ko pehchanne lagta hai, to hidayat ka raasta saamne dikhai dene lagta hai.

Is baat ka sab se bada saboot aaj ki dunya khud hai. Aksar yeh kaha jaata hai ke Islam ek puranay daur ka mazhab hai jo aaj ki “rational” dunya se mutabqat nahi rakhta. Lekin haqaiq is daaway ke bilkul bar-aks hain. Dunya ke sab se mo’tabar tehqeeqi idaron mein se ek, Pew Research Center, ki reports ke mutabiq, Islam is waqt dunya ka sab se tezi se phelne wala mazhab hai. Report ke mutabiq, 2010 se 2050 ke darmiyan, dunya ki abadi mein 35% izafa hoga, lekin Musalmano ki abadi mein 73% izafa hoga. Agar yahi raftaar jaari rahi, to is sadi ke ikhtitam tak Islam dunya ka sab se bada mazhab ban sakta hai.

Yeh izafa talwar ke zor se nahi ho raha. Aaj talwar aur missile Musalmano ke haath mein nahi. Yeh izafa us daur mein ho raha hai jise “Information Age” kehte hain, jahan har shakhs ke paas internet aur dunya bhar ke ilm tak rasaai hai. Sawal yeh paida hota hai ke agar Islam waqai aql aur mantiq ke khilaf hota, to is jadeed, maloomati daur mein yeh itni tezi se kyun phelta?

Is ki wajah yeh hai ke jab log ghair-janibdari se Islam ka mutala karte hain, to unhein ek aisa deen milta hai jo unki aql ko challenge bhi karta hai aur mutma’in bhi. Unhein ek aisa worldview milta hai jo zindagi ke bade sawalon (Main kaun hoon? Kahan se aaya hoon? Kahan ja raha hoon?) ke mantiqi aur tasalli bakhsh jawab deta hai. Islam ki yeh taraqqi is baat ki zinda daleel hai ke iska paigham aaj bhi utna hi relevant aur aql ko appeal karne wala hai jitna 1400 saal pehle tha.

Conclusion (حاصلِ کلام)

Hum ne apna safar ek saada si mantiqi paheli se shuru kiya tha aur dekha ke kaise sahi maloomat bhi ghalat nataij tak le ja sakti hai agar sochne ka tareeqa durust na ho. Phir hum ne Quran ki aawaz suni, jo baar baar hamein apni aql istemal karne aur ghaur o fikr karne ka hukm deti hai. Hum ne na sirf “Undistributed Middle Fallacy” jaise pecheeda concept ko aasan misalon se samjha, balkay yeh bhi dekha ke yeh ghalatiyan kaise Islam ke khilaf propaganda mein istemal hoti hain. Hum ne Hasty Generalization, Straw Man, Ad Hominem, aur False Dilemma jaise aam mantiqi dhokon ko pehchanne ka hunar seekha.

Akhir mein, yeh baat wazeh ho jaati hai ke ek Musalman ko sawalat aur shukook se darne ki zaroorat nahi. Hamara deen hamein andhi taqleed ya jazbati imaan ki taleem nahi deta. Balkay, yeh hamein apni Allah ki di hui sab se qeemti salahiyaton mein se ek—aql—ko istemal karne ki dawat deta hai.

Shak yaqeen tak pohnchne ke safar ka pehla qadam ho sakta hai, bashart yeh ke us safar mein hamara rehnuma aql-e-saleem ho. Ek sochne wala Musalman ek mazboot Musalman hai. Islam ka raasta aur aql ka raasta alag-alag nahi hain; yeh dono ek hi manzil, ya’ni Haqeeqat, ki taraf le jaate hain.

FAQs (Aksar Puche Janay Walay Sawalat)

Q: Kya Islam mein sawal karne ya tanqeedi soch rakhne ki ijazat hai? A: Ji haan, bilkul. Islam na sirf iski ijazat deta hai balkay iska hukm deta hai. Quran mein darjanon ayatein hain jo insan ko “aqal istemal karne,” “ghaur-o-fikr karne,” aur daleel (burhan) talab karne ka kehti hain. Sawaal karna shukook ko door karne aur yaqeen tak pohnchne ka pehla qadam hai.

Q: Logical fallacy se kya murad hai? A: Logical fallacy ya “mantiqi ghalati” sochne ke tareeqay mein ek aisi kharabi ko kehte hain jiski wajah se ek daleel kamzor ya ghalat ho jati hai. Ismein baatein aam taur par sahi lag sakti hain, lekin unse nikala gaya natija mantiqi usoolon ke khilaf hota hai, jaisa ke humne “Undistributed Middle Fallacy” ki misaal mein dekha.

Q: Agar meri aql ko Quran ki koi baat samajh na aaye to iska kya matlab hai? A: Iske kayi matlab ho sakte hain. Ho sakta hai ke hamari maloomat na-mukammal ho, hum kisi mantiqi ghalati ka shikar hon, ya hum uss maslay ko ghalat nuqta-e-nazar se dekh rahe hon. Islam ke mutabiq, aql-e-saleem (sound reason) aur sahi naql (authentic revelation) mein tazaad nahi ho sakta. Aise mein mazeed tehqeeq aur ilm walon se rehnumai lena behtar hai.

Q: Islam dunya ka sab se tezi se phelne wala mazhab kyun hai? A: Pew Research Center jaise idaron ke mutabiq, iski ahem wajuhaat demographic hain, jaise Musalmano mein nasli afzaish ki sharah ka zyada hona aur unki abadi ka naujawan hona. Yeh is baat ka bhi ishara hai ke Islam ke paigham mein aaj ke daur mein bhi kashish hai jo logon ko mutasir kar rahi hai.