मुहम्मद की आलोचना

दांते और वर्जिल, मोहम्मद तथा उनके दामाद अली से नरक में मिलते हुए

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 का के पक्ष में प्रचार किया था। इसी तरह अरब के यहूदी जनजातियों ने उनकी यह कहकर आलोचना की थी कि मुहम्मद ने बाइबिल के आख्यानों और व्यक्तियों का अनावश्यक रूप से अपना लिया और बिना 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 और झूठे दावेदार के बीच अन्तर बताया गया है, उस पर भी मुहम्मद खरे नहीं उतरते। इन्हीं सब कारणों से वे लोग मुहम्मद को "हा-मेशुगा" कहकर बुलाने लगे जिसका हिब्रू में अर्थ होता है- "पागल" । ^[१]^[२]

मध्य युग में विभिन्न पश्चिमी और बीजान्टिन ईसाई विचारक मुहम्मद को विकृत, दुराचारी, झूठा पैगम्बर, और यहां तक कि ईसाविरोधी मानते थे।^[३] ईसाई जगत में उन्हें अक्सर एक विधर्मी (heretic) या दानव के जाल में फंसा हुआ माना जाता था। उनमें से थॉमस एक्विनास आदि कुछ विचारकों ने मुहम्मद की इस बात के लिए आलोचना की कि उन्होने अगले जन्म में इन्द्रिय आनन्द मिलने का वादा किया।^[४]

आधुनिक काल में मोहम्मद के आलोचक उनके स्वयं को पैगम्बर घोषित करने को लेकर उनकी सच्चाई पर सन्देह करते हैं। इसी प्रकार आधुनिक विचारक उनकी नैतिकता पर शंका करते हैं, उनके द्वारा अपने अधिकार में गुलाम रखने की आलोचना करते हैं,^[५] मुहम्मद द्वारा शत्रुओं के साथ किए गए व्यवहार की आलोचना की जाती है। उनकी शादियों की आलोचना होती है।^[६]

बहुत से लोग मोहम्मद के मानसिक दशा की भी आलोचना करते हैं। मुहम्मद पर परपीड़न-रति (दूसरों को पीड़ा देकर काम सुख की अनुभूति करना / sadism) और निर्दयी होने का आरोप लगाते हैं। मदीना में बानू कुरैजा ट्राइब पर आक्रमण उनकी निर्दयता का ज्वलन्त उदाहरण बताया जाता है। इसके अलावा गुलामों के साथ लैंगिक सम्बन्ध स्थापित करना (सम्भोग करना), मात्र छः वर्ष की आयशा के साथ शादी करने की भी आलोचना की जाती है क्योंकि अधिकांश अनुमानों के अनुसार मोहम्मद ने ९ वर्ष की आयु में ही आयशा के साथ सहवास कर लिया था।^[७]

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सन्दर्भ

↑ Norman A. Stillman (1979). The Jews of Arab Lands: A History and Source Book स्क्रिप्ट त्रुटि: "webarchive" ऐसा कोई मॉड्यूल नहीं है।. Jewish Publication Society. p. 236. ISBN 978-0827601987.
↑ Ibn Warraq, Defending the West: A Critique of Edward Said's Orientalism स्क्रिप्ट त्रुटि: "webarchive" ऐसा कोई मॉड्यूल नहीं है।, 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 स्क्रिप्ट त्रुटि: "webarchive" ऐसा कोई मॉड्यूल नहीं है।. 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.
↑ Spellberg, Denise A. (1994). Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr. New York: Columbia University Press. pp. 39–40. ISBN 9780231079990.

[1] Norman A. Stillman (1979). The Jews of Arab Lands: A History and Source Book स्क्रिप्ट त्रुटि: "webarchive" ऐसा कोई मॉड्यूल नहीं है।. Jewish Publication Society. p. 236. ISBN 978-0827601987.

[2] Ibn Warraq, Defending the West: A Critique of Edward Said's Orientalism स्क्रिप्ट त्रुटि: "webarchive" ऐसा कोई मॉड्यूल नहीं है।, 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 स्क्रिप्ट त्रुटि: "webarchive" ऐसा कोई मॉड्यूल नहीं है।. 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.

[7] Spellberg, Denise A. (1994). Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr. New York: Columbia University Press. pp. 39–40. ISBN 9780231079990.

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मुहम्मद की आलोचना

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