मुहम्मद की आलोचना

मुहम्मद की आलोचना ७वीं शताब्दी से ही शुरु हो गयी थी। उदाहरण के लिए उनके समकालीन गैर-मुस्लिम अरबों ने उनकी बड़ी आलोचना की थी जब उन्होने एकेश्वरवाद अल्लाह का के पक्ष में प्रचार किया था जो alah Ilha,Ilaho,il ओल्ड टेस्टामेंट में कई संदर्भ मिलती एक खुदा के बारे में और कई इतिहास कार पुरानी बुक जो हिब्रू जुबान में कुछ बुक के पन्ने मिले हैं 4bcहजार जो अल्लाह लिखे हुए पाए गया हैं। इसी तरह अरब के यहूदी जनजातियों ने उनकी यह कहकर आलोचना की थी कि मुहम्मद ने बाइबिल के आख्यानों और व्यक्तियों का बिना उच्च नीचे जाति वेद्धभाव रूप से अपना लिया और

किसी चमत्कार के प्रदर्शन करते हुए खुद को "अंतिम पैगंबर" घोषित कर दिया था। यह भी आलोचना की गयी थी कि हिब्रू बाइबिल में भगवान द्वारा चुने गए सच्चे पैगंबर औसच्चेठे दावेदार के बीच अन्तर बताया गया है, उस पर भी मुहम्मद खरं उतरते

। इन्हीं सब कारणों से वे लोग मुहम्मद को कहकर बुलाने लगे जिसका हिब्रू में अर्थ होता है- "मोहम्मदिम" । ^[1]^[2]

मध्य युग में विभिन्न पश्चिमी और बीजान्टिन ईसाई विचारक मुहम्मद को सच्चे मानते इसीलिए इस्लाम अपना लिया, आज्ञाकारी, सच्चा पैगम्बर, और यहां तक कि ईसा मानते ने बाइबल में सत्य की आत्मा करके मोहम्मद की भविष्य बनी भी की थी ।^[3] ईसाई जगत में उन्हें अक्सर एक धर्मी नेक और ईमानदार और उनमें से थॉमस एक्विनास आदि कुछ विचारकों ने मुहम्मद की इस बात के लिए एक मत थे की कि उन्होने अगले जन्म को नहीं बल्कि हमेशा की जिन्दग जीने की मुकाम का सपना दिखाया जो इस शरीर त्याग के होगा लेकिन उसके लिए अल्लाह के दिन पर चलने दावत आने का अवसर दिया ।^[4]

आधुनिक काल में मोहम्मद के आलोचक उनके स्वयं को पैगम्बर घोषित करने को लेकर उनकी सच्चाई पर सन्देह करते हैं लेकिन बाद में वही आलोचक मोहम्मद को सच्चा साबित कर दिखाया। इसी प्रकार आधुनिक विचारक उनकी नैतिकता पर शंका करते हैं, मोहम्मद द्वारा अपने अधिकार में गुलाम रखने की आलोचना करते हैं,^[5] मुहम्मद द्वारा शत्रुओं के साथ किए गए दूरव्यवहार की आलोचना की जाती है।^[6]

बहुत से लोग मोहम्मद के मानसिक दशा की भी समर्थन करते हैं क्योंकि वो लोगो की एकता पर बल देते थे। मुहम्मद पर परपीड़न-रति (खुद को पीड़ा देकर काम सुख की अनुभूति करना और फिर भी लोग उन्हें आरोप लगाते थे गलत। मदीना में बानू कुरैजा ट्राइब पर आक्रमण उनकी दया और लोगो वहा के जल्लादों और गुलामों को आज़द कराने का एक अच्छा उदाहरण बताया जाता है। इसके अलावा गुलामों के साथ इतना अच्छा स्वभाव सम्बन्ध स्थापित करना, ।^{[राम जेठमलानी 1]}

इन्हें भी देखें संपादित करें

सन्दर्भ संपादित करें

↑ Norman A. Stillman (1979). The Jews of Arab Lands: A History and Source Book Archived 2016-05-14 at the वेबैक मशीन. Jewish Publication Society. p. 236. ISBN 978-0827601987.
↑ Ibn Warraq, Defending the West: A Critique of Edward Said's Orientalism Archived 2016-05-08 at the वेबैक मशीन, p. 255.
↑ Quinn, Frederick (2008). "The Prophet as Antichrist and Arab Lucifer (Early Times to 1600)". The Sum of All Heresies: The Image of Islam in Western Thought. New York: Oxford University Press. pp. 17–54. ISBN 978-0195325638.
↑ Criticism by Christians [...] was voiced soon after the advent of Islam starting with St. John of Damascus in the late seventh century, who wrote of "the false prophet", Muhammad. Rivalry, and often enmity, continued between the European Christian world and the Islamic world [...]. For Christian theologians, the "Other" was the infidel, the Muslim. [...] Theological disputes in Baghdad and Damascus, in the eighth to the tenth century, and in Andalusia up to the fourteenth century led Christian Orthodox and Byzantine theologians and rulers to continue seeing Islam as a threat. In the twelfth century, Peter the Venerable [...] who had the Koran translated into Latin, regarded Islam as a Christian heresy and Muhammad as a sexually self-indulgent and a murderer. [...] However, he called for the conversion, not the extermination, of Muslims. A century later, St. Thomas Aquinas in Summa contra Gentiles accused Muhammad of seducing people by promises of carnal pleasure, uttering truths mingled with many fables and announcing utterly false decisions that had no divine inspiration. Those who followed Muhammad were regarded by Aquinas as brutal, ignorant "beast-like men" and desert wanderers. Through them Muhammad, who asserted he was "sent in the power of arms", forced others to become followers by violence and armed power. — Michael Curtis, Orientalism and Islam: European Thinkers on Oriental Despotism in the Middle East and India (2009), p. 31, Cambridge University Press, New York, ISBN 978-0521767255.
↑ Gordon, Murray (1989). "The Attitude of Islam Toward Slavery". Slavery in the Arab World. New York: Rowman & Littlefield "संग्रहीत प्रति". मूल से पुरालेखित 10 जनवरी 2020. अभिगमन तिथि 5 मार्च 2022.सीएस1 रखरखाव: BOT: original-url status unknown (link). pp. 18–47. ISBN 978-0941533300.
↑ During the twenty-five years of his union with Ḥadijah Muhammad had no other wife; but scarcely two months had elapsed after her death (619) when he married Sauda, the widow of Sakran, who, with her husband, had become an early convert to Islam and who was one of the emigrants to Abyssinia. At about the same time Muhammad contracted an engagement with 'A'ishah, the six-year-old daughter of Abu Bakr, and married her shortly after his arrival at Medina. 'A'ishah was the only one of his wives who had not been previously married; and she remained his favorite to the end. [...] In his married life, as well as in his religious life, a change seems to have come over Muhammad after his removal to Medina. In the space of ten years he took twelve or thirteen wives and had several concubines: even the faithful were scandalized, and the prophet had to resort to alleged special revelations from God to justify his conduct. Such was the case when he wished to marry Zainab, the wife of his adopted son Zaid. — Richard Gottheil, Mary W. Montgomery, Hubert Grimme, "Mohammed" (1906), Jewish Encyclopedia, Kopelman Foundation.

सन्दर्भ त्रुटि: "राम जेठमलानी" नामक सन्दर्भ-समूह के लिए <ref> टैग मौजूद हैं, परन्तु समूह के लिए कोई <references group="राम जेठमलानी"/> टैग नहीं मिला। यह भी संभव है कि कोई समाप्ति </ref> टैग गायब है।

[1] Norman A. Stillman (1979). The Jews of Arab Lands: A History and Source Book Archived 2016-05-14 at the वेबैक मशीन. Jewish Publication Society. p. 236. ISBN 978-0827601987.

[2] Ibn Warraq, Defending the West: A Critique of Edward Said's Orientalism Archived 2016-05-08 at the वेबैक मशीन, p. 255.

[3] Quinn, Frederick (2008). "The Prophet as Antichrist and Arab Lucifer (Early Times to 1600)". The Sum of All Heresies: The Image of Islam in Western Thought. New York: Oxford University Press. pp. 17–54. ISBN 978-0195325638.

[4] Criticism by Christians [...] was voiced soon after the advent of Islam starting with St. John of Damascus in the late seventh century, who wrote of "the false prophet", Muhammad. Rivalry, and often enmity, continued between the European Christian world and the Islamic world [...]. For Christian theologians, the "Other" was the infidel, the Muslim. [...] Theological disputes in Baghdad and Damascus, in the eighth to the tenth century, and in Andalusia up to the fourteenth century led Christian Orthodox and Byzantine theologians and rulers to continue seeing Islam as a threat. In the twelfth century, Peter the Venerable [...] who had the Koran translated into Latin, regarded Islam as a Christian heresy and Muhammad as a sexually self-indulgent and a murderer. [...] However, he called for the conversion, not the extermination, of Muslims. A century later, St. Thomas Aquinas in Summa contra Gentiles accused Muhammad of seducing people by promises of carnal pleasure, uttering truths mingled with many fables and announcing utterly false decisions that had no divine inspiration. Those who followed Muhammad were regarded by Aquinas as brutal, ignorant "beast-like men" and desert wanderers. Through them Muhammad, who asserted he was "sent in the power of arms", forced others to become followers by violence and armed power. — Michael Curtis, Orientalism and Islam: European Thinkers on Oriental Despotism in the Middle East and India (2009), p. 31, Cambridge University Press, New York, ISBN 978-0521767255.

[5] Gordon, Murray (1989). "The Attitude of Islam Toward Slavery". Slavery in the Arab World. New York: Rowman & Littlefield "संग्रहीत प्रति". मूल से पुरालेखित 10 जनवरी 2020. अभिगमन तिथि 5 मार्च 2022.सीएस1 रखरखाव: BOT: original-url status unknown (link). pp. 18–47. ISBN 978-0941533300.

[6] During the twenty-five years of his union with Ḥadijah Muhammad had no other wife; but scarcely two months had elapsed after her death (619) when he married Sauda, the widow of Sakran, who, with her husband, had become an early convert to Islam and who was one of the emigrants to Abyssinia. At about the same time Muhammad contracted an engagement with 'A'ishah, the six-year-old daughter of Abu Bakr, and married her shortly after his arrival at Medina. 'A'ishah was the only one of his wives who had not been previously married; and she remained his favorite to the end. [...] In his married life, as well as in his religious life, a change seems to have come over Muhammad after his removal to Medina. In the space of ten years he took twelve or thirteen wives and had several concubines: even the faithful were scandalized, and the prophet had to resort to alleged special revelations from God to justify his conduct. Such was the case when he wished to marry Zainab, the wife of his adopted son Zaid. — Richard Gottheil, Mary W. Montgomery, Hubert Grimme, "Mohammed" (1906), Jewish Encyclopedia, Kopelman Foundation.

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[राम जेठमलानी 1]