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खोज

धा मक ब लवाद

यह लेख म ब त ही सम याएं ह। कृपया इसे बेहतर बनाने म

मदद कर या चचा पृ पर इन मु पर चचा कर औ
। र अ धक जान
पार यु मारक के ( इं लड के चच ) और एक menorah ( य द
धम इं लड के ऑ सफोड St Giles 'के उ री छोर पर) एक समय म
होना
कैथो लक चच , म जद और स बयाई ढ़वाद चच म Bosanska
ु पा , बो नया और हजगो वना

धा मक ब लवाद समाज म सह-मौजूदा धा मक

व ास णा लय क व वधता के बारे म एक कोण
या नी त है। यह न न ल खत म से एक या अ धक को
इं गत कर सकता है:

जैसा क उस व का नाम है जसके अनुसार

कसी के अपने धम को स य का एकमा और अन य
 ोत नह माना जाता है, और इस कार यह वीकार
कया जाता है क कम से कम कुछ स य और स चे
मू य अ य धम म मौजूद ह।
इस अवधारणा क वीकृ त के प म क पार प रक
प से अन य स य दाव के साथ दो या अ धक धम
समान प से मा य ह, इसे या तो सार का एक प
माना जा सकता है (एक अवधारणा जो धम के
यूरोपीय यु के प रणाम व प उ प ई ) या
नै तक सापे वाद ।
यह समझ क व भ धम के अन य दावे, नकट
परी ा पर, सावभौ मक स य के पांतर ह, जो क
पुराने समय से सखाए गए ह। इसे बारहमासी कहा
जाता है ( दाश नक पेरे नस क अवधारणा के आधार
पर ) या पारंप रकवाद ।
कभी-कभी पा र थ तकता के पयाय के पम,
यानी, एकता के कुछ तर, सहयोग, और एक ही धम
के भीतर व भ धम या व भ सं दाय के बीच
बेहतर समझ ।
व भ धम या धा मक सं दाय के अनुया यय के
बीच सामंज यपूण सह-अ त व क थ त के लए
एक श द के पम।
एक सामा जक आदश के प म और केवल धा मक
व वधता का पयाय नह । [1]
प रभाषा और को स

सभी धम के मं दर म कज़ान , स

व धम क संसद क कां ेस , शकागो , 1893

धा मक ब लवाद, हाल ही म अकाद मक काय के
शीषक को छ - भ करने के लए, मा सार से परे
है। स बेनेके, बयॉ ड टॉलरेशन म: द अमे रक नयस
ओ र जनल ऑफ़ अमे रकन लुर ल म , 18 व
शता द के अंत म संयु रा य अमे रका क थतक
ओर संकेत करके धा मक स ह णुता और धा मक
ब लवाद के बीच अंतर को प करता है । 1730 के
दशक तक, अ धकांश उप नवेश म धा मक
अ पसं यक ने धा मक झुकाव नामक समकालीन को
ा त कया था : [2]"टोलरस क नी त ने कुछ भौ तक
दं ड और कुछ व ीय बोझ के धा मक अ पसं यक
को राहत द , ले कन इसने उ ह पूवा ह और ब ह कार
क आडंबर से मु नह कया। न ही यह उ ह समान
बना सका। जो बदा त कया गया वह अभी भी नाग रक
कायालय से व जत हो सकता है। , सै य पद , और
व व ालय के पद । " [२] सं ेप म, धा मक अ याचार
केवल धा मक उ पीड़न क अनुप थ त है , और यह
ज री नह है क यह धा मक भेदभाव का शकार हो ।
हालां क, बाद के दशक म तेरह कालो नय म कुछ
असाधारण आ , कम से कम अगर कोई घटना को
"अठारहव शता द के अंत के प र े य" से दे खता है।
[3]धीरे-धीरे औप नवे शक सरकार ने धा मक झुकाव क
नी त का व तार कया, ले कन फर, 1760 और 1780
के दशक के बीच, उ ह ने इसे "ऐसी चीज़ के साथ बदल
दया जसे आमतौर पर धा मक वतं ता कहा जाता है
"। [२] माक स का, "अमे रका म धा मक ब लवाद को
प रभा षत करते ए: एक े ीय व ेषण", जसम
कहा गया है क धा मक ब लवाद "एक दे श को अलग-
अलग धम के लोग से बना दे ता है जो सं दायगत यु
या धा मक अ पसं यक के उ पीड़न के बना मौजूद
ह। समय और थान, यह एक सां कृ तक नमाण है जो
दे श के व भ धा मक समुदाय को एक- सरे से और
बड़े रा से संबं धत है। [1]

धा मक ब लवाद को " सर क समानता का स मान"

के प म प रभा षत कया जा सकता है। धम क
वतं ता एक वशेष े म कानून के भीतर काय करने
वाले सभी धम को शा मल करती है। ब ह कृत धम
सखाते ह क उनका उ ार और धा मक स य का
एकमा तरीका है, और उनम से कुछ का तक भी होगा
क अ य धम ारा सखाई गई झूठ बात को दबाने के
लए आव यक है। कुछ ोटे टट सं दाय रोमन
कैथो लक धम के खलाफ जमकर बहस करते ह , और
सभी कार के क रपंथी ईसाई सखाते ह क बुतपर ती
और जा टोना जैसी धा मक थाएं खतरनाक ह।
ानोदय से पहले यह एक आम ऐ तहा सक रवैया था,
और अफगा न तान क ता लबान शासन जैसी
णा लय के तहत वतमान समय म सरकारी नी त के
 प म कट ई , जसने बा मयान के ाचीन बु को
न कर दया ।

एक धम या सं दाय वशेष अ धकार दे ना जो सर को

नकार दया जाता है वह धा मक ब लवाद को कमजोर
कर सकता है। यह थ त यूरोप म लेटरन ट और चच
ऑफ इं लड के मा यम से दे खी गई । आधु नक युग म,
कई इ ला मक दे श म ऐसे कानून ह जो मु लम प रवार
म पैदा ए कसी को इ लाम छोड़ने के लए
आपरा धक करते ह, म जद म गैर-मु लम के वेश
पर रोक लगाते ह, और उनके दे श के अंदर चच,
सनेगॉग या मं दर के नमाण क मनाही करते ह। [4]
सापे वाद , यह व ास क सभी धम अपने मू य म
समान ह और धम म से कोई भी पूण स य तक प ंच
नह दे ता है, समावेशवाद का एक चरम प है । [५] इसी
तरह, सं ां तवाद , अ य धम से था को लेने या यहां
तक क अलग-अलग धम म एक नए व ास म था
या पंथ को म ण करने का यास अंतर-धा मक
बातचीत का एक चरम प है। पयायवाचीवाद को
पा र थ तकवाद के साथ मत नह होना चा हए , एक
धम के व भ सं दाय को करीब लाने और अंततः
फर से एकजुट करने का यास जसम एक सामा य
मूल है ले कन एक व ान ारा अलग कया गया था ।
इ तहास

ऑ सबग के 1555 के ं ट पेज , जसने प व रोमन सा ा य म दो

अलग-अलग चच को मा यता द थी ।
सां कृ तक और धा मक ब लवाद का एक लंबा
इ तहास और वकास है जो ाचीनता से समकालीनता
के बाद क आधु नकता तक प ंचता है ।

धम के जमन दाश नक लुड वग फेउरबैच और अ ट

ॉ स ने न कष नकाला क ए शयाई धा मक परंपराएं
, वशेष प से ह धम और बौ धम म , धा मक
ब लवाद के शु आती तावक थे और अपने वयं के
व ास का चयन करने और इसके भीतर एक गत
धा मक नमाण वक सत करने के लए य को
वतं ता दान करते थे [6]। ] [ And ] ( बौ धम और
ह धम के बीच संबंध भी दे ख ); जैन धम , एक और
ाचीन भारतीय धम , साथ ही साथ दाओवादहमेशा
समावेशी प से लचीला रहा है और उन लोग के लए
लंबे समय से धा मक ब लवाद का समथन करता है जो
अपने धा मक कोण से असहमत ह। [6] नवजागरण
काल के यूरोप म धम के बारे म एक ापक प रवतन
शु हो गया के बाद ांसीसी ां त ( उदारवाद ,
लोकतं , नाग रक और राजनी तक अ धकार , वचार
क वतं ता , चच और रा य के जुदाई , धम नरपे ता
), धा मक ब लवाद और क बढ़ती वीकृ त के साथ
गरावट ईसाई धम का । चाड मी टर के अनुसार, [6]
प मी वचारधारा म इन ब लतावाद वृ य , वशेष
प से 18 व शता द के बाद से, मु यधारा के ईसाई
धम और य द धम को दाश नक ब लवाद और धा मक
स ह णुता क ए शयाई परंपरा के करीब लाया गया।

बहाई व ास

1st row: Bahá'í Faith, Buddhism, Cao Dai, Christianity

2nd row: Druidism, Eckankar, Hinduism, Islam
3rd row: Jainism, Judaism, Raëlism, Satanism
4th row: Shinto, Sikhism, Taoism, Tenrikyo
5th row: Thelema, Unitarian Universalism, Wicca,
Zoroastrianism

Bahá'u'lláh, founder of Bahá'í Faith, a

religion that developed in Persia, though
not a sect of Islam,[8] urged the elimination
of religious intolerance. He taught that
God is one, and has manifested himself to
humanity through several historic
messengers. Bahá'u'lláh taught that
Bahá'ís must associate with peoples of all
religions, showing the love of God in
relations with them, whether this is
reciprocated or not.

Bahá'í's refer to the concept of Progressive

revelation, which means that God's will is
revealed to mankind progressively as
mankind matures and is better able to
comprehend the purpose of God in
creating humanity. In this view, God's word
is revealed through a series of
messengers: Abraham, Krishna, Moses,
Buddha, Jesus, Muhammad, and
Bahá'u'lláh (the founder of the Bahá'í Faith)
among them. In the Kitáb-i-Íqán (Book of
Certitude), Bahá'u'lláh explains that
messengers of God have a twofold station,
one of divinity and one of an individual.
According to Bahá'í writings, there will not
be another messenger for many hundreds
of years. There is also a respect for the
religious traditions of the native peoples of
the planet who may have little other than
oral traditions as a record of their religious
figures.
बौ धम का
एक राजनी तक अथ म धा मक ब लवाद पर बौ
वचार का सबसे पहला संदभ स ाट अशोक के ंथ म
मलता है :

सभी धम को हर जगह नवास करना

चा हए, उन सभी के लए आ म- नयं ण
और दल क शु ता क इ छा है। रॉक
ए डट Nb7 (एस। ध मका)
 संपक (धम के बीच) अ छा है। सर ारा
तपा दत स ांत को सुनना और उनका
स मान करना चा हए। राजा पयादासी,
भगवान के य, क इ छा है क सभी अ य
धम के अ छे स ांत म अ छ तरह से
सीखे। रॉक ए डट Nb12 (एस। ध मका)

यह पूछे जाने पर, " या सभी धम एक ही बात नह

सखाते? या उ ह एकजुट करना संभव है?" दलाई
लामा ने कहा, [9]
व भ परंपरा के लोग को प रवतन के
बजाय अपना खुद का रखना चा हए।
हालाँ क, कुछ त बती इ लाम को पसंद कर
सकते ह, इस लए वह इसका पालन कर
सकते ह। कुछ पै नश बौ धम पसंद करते
ह; इस लए इसका पालन कर। ले कन इसके
बारे म यान से सोच। फैशन के लए मत
करो। कुछ लोग ईसाई शु करते ह, इ लाम
का पालन करते ह, फर बौ धम, फर कुछ
नह ।
संयु रा य म मने ऐसे लोग को दे खा है जो
बौ धम हण करते ह और अपने कपड़े
बदलते ह! नए जमाने क तरह। वे कुछ ह
लेते ह, कुछ बौ , कुछ, कुछ ... जो व थ
नह है।

गत च क सक के लए, एक स य,
एक धम, होना ब त मह वपूण है। कई स य,
कई धम, वरोधाभासी ह।

म बौ ं। इस लए, बौ धम मेरे लए
एकमा स य है, एकमा धम है। मेरे ईसाई
 म के लए, ईसाई धम ही एकमा स य है,
एकमा धम है। मेरे मु लम म के लए,
[इ लाम] एकमा स य है, एकमा धम है।
इस बीच, म अपने ईसाई म और अपने
मु लम म का स मान और शंसा करता
ं। य द आप एकजुट होकर म ण का
मतलब है, यह असंभव है; नक मा।

शा ीय स यता: ीक और रोमन धम
For the Romans, religion was part of the
daily life.[10] Each home had a household
shrine at which prayers and libations to the
family's domestic deities were offered.
Neighborhood shrines and sacred places
such as springs and groves dotted the city.
The Roman calendar was structured
around religious observances; in the
Imperial Era, as many as 135 days of the
year were devoted to religious festivals
and games (ludi).[11] Women, slaves, and
children all participated in a range of
religious activities. Some public rituals
could be conducted only by women, and
women formed what is perhaps Rome's
most famous priesthood, the state-
supported Vestal Virgins, who tended
Rome's sacred hearth for centuries, until
disbanded under Christian persecution
and domination.

The Romans are known for the great

number of deities they honored. The
presence of Greeks on the Italian
peninsula from the beginning of the
historical period influenced Roman culture,
introducing some religious practices that
became as fundamental as the cult of
Apollo. The Romans looked for common
ground between their major gods and
those of the Greeks, adapting Greek myths
and iconography for Latin literature and
Roman art. Etruscan religion was also a
major influence, particularly on the
practice of augury, since Rome had once
been ruled by Etruscan kings.

Mystery religions imported from the Near

East (Ptolemaic Egypt, Persia and
Mesopotamia), which offered initiates
salvation through a personal God and
eternal life after the death, were a matter
of personal choice for an individual,
practiced in addition to carrying on one's
family rites and participating in public
religion. The mysteries, however, involved
exclusive oaths and secrecy, conditions
that conservative Romans viewed with
suspicion as characteristic of "magic",
conspiracy (coniuratio), and subversive
activity. Sporadic and sometimes brutal
attempts were made to suppress
religionists who seemed to threaten
traditional Roman morality and unity, as
with the Senate's efforts to restrict the
Bacchanals in 186 BC.

Marble relief of Mithras slaying the bull (2nd century,

Louvre-Lens); Mithraism was among the most
widespread mystery religions of the Roman
Empire.[12]
 p

As the Romans extended their dominance

throughout the Mediterranean world, their
policy in general was to absorb the deities
and cults of other peoples rather than try
to eradicate them,[13] since they believed
that preserving tradition promoted social
stability.[14]

One way that Rome incorporated diverse

peoples was by supporting their religious
heritage, building temples to local deities
that framed their theology within the
hierarchy of Roman religion. Inscriptions
throughout the Empire record the side-by-
side worship of local and Roman deities,
including dedications made by Romans to
local Gods.[15] By the height of the Empire,
numerous international deities were
cultivated at Rome and had been carried to
even the most remote provinces (among
them Cybele, Isis, Osiris, Serapis, Epona),
and Gods of solar monism such as
Mithras and Sol Invictus, found as far
north as Roman Britain. Because Romans
had never been obligated to cultivate one
deity or one cult only, religious tolerance
was not an issue in the sense that it is for
competing monotheistic religions.[16] The
monotheistic rigor of Judaism posed
difficulties for Roman policy that led at
times to compromise and the granting of
special exemptions, but sometimes to
intractable conflict.

ईसाई धम
Some Christians[17] have argued that
religious pluralism is an invalid or self-
contradictory concept.

Maximal forms of religious pluralism claim

that all religions are equally true, or that
one religion can be true for some and
another for others. Most Christians hold
this idea to be logically impossible from
the Principle of contradiction.[18] The two
largest Christian branches, the Catholic
Church and the Orthodox Church, both
claim to be the "one true church" and that
"outside the true Church there is no
salvation"; Protestantism however, which
has many different denominations, has no
consistent doctrine in this regard, and has
a variety of different positions regarding
religious pluralism.

Other Christians have held that there can

be truth value and salvific value in other
faith traditions. John Macquarrie,
described in the Handbook of Anglican
Theologians (1998) as "unquestionably
Anglicanism's most distinguished
systematic theologian in the second half
of the twentieth century",[19] wrote that
"there should be an end to proselytizing
but that equally there should be no
syncretism of the kind typified by the
Baha'i movement" (p. 2).[20] In discussing 9
founders of major faith traditions (Moses,
Zoroaster, Lao-zu, Buddha, Confucius,
Socrates, Krishna, Jesus, and
Muhammad), which he called "mediators
between the human and the divine",
Macquarrie wrote that:
 I do not deny for a moment that
the truth of God has reached
others through other channels -
indeed, I hope and pray that it
has. So while I have a special
attachment to one mediator, I
have respect for them all. (p.
12)[20]

The Church of Jesus Christ of Latter-day

Saints also teaches a form of religious
pluralism, that there is at least some truth
in almost all religions and philosophies.[21]

Classical Christian views …

Before the Great Schism, mainstream

Christianity confessed "one holy catholic
and apostolic church", in the words of the
Nicene Creed. Roman Catholics, Orthodox
Christians, Episcopalians and most
Protestant Christian denominations still
maintain this belief. Furthermore, the
Catholic Church makes the claim that it
alone is the one and only true Church
founded by Jesus Christ, but the Eastern
Orthodox and Oriental Orthodox Churches
also make this claim in respect to
themselves.

Church unity for these groups, as in the

past, is something very visible and
tangible, and schism was just as serious
an offense as heresy. Following the Great
Schism, Roman Catholicism sees and
recognizes the Orthodox Sacraments as
valid but illicit and without canonical
jurisdiction. Eastern Orthodoxy does not
have the concept of "validity" when applied
to Sacraments, but it considers the form of
Roman Catholic Sacraments to be
acceptable, and there is some recognition
of Catholic sacraments among some, but
not all, Orthodox. Both generally mutually
regard each other as "heterodox" and
"schismatic", while continuing to recognize
each other as Christian, at least secundum
quid. (See ecumenicism).
Modern Christian views …

Some other Protestants hold that only

believers who believe in certain
fundamental doctrines know the true
pathway to salvation. The core of this
doctrine is that Jesus Christ was a perfect
man, is the Son of God and that he died
and rose again for the wrongdoing of
those who will accept the gift of salvation.
They continue to believe in "one" church,
an "invisible church" which encompasses
different types of Christians in different
sects and denominations, believing in
certain issues they deem fundamental,
while disunited on a variety of doctrines
they deem non-fundamental. Some
evangelical Protestants are doubtful if
Roman Catholics or Eastern Orthodox can
possibly be members of this "invisible
church", and usually they reject religious
(typically restorationist) movements
rooted in 19th century American
Christianity, such as Mormonism, Christian
Science, or Jehovah's Witnesses as not
distinctly Christian.[22]

ह धम
Hinduism is naturally pluralistic. A well-
known Rig Vedic hymn says: "Truth is One,
though the sages know it variously" (Ékam
sat vipra bahudā vadanti).[23] Similarly, in
the Bhagavad Gītā (4:11), God, manifesting
as an incarnation, states: "As people
approach me, so I receive them. All paths
lead to me" (ye yathā māṃ prapadyante
tāṃs tathāiva bhajāmyaham mama
vartmānuvartante manuṣyāḥ pārtha
sarvaśaḥ).[24] The Hindu religion has no
theological difficulties in accepting
degrees of truth in other religions.
According to Swami Bhaskarananda,
Hinduism emphasizes that everyone
actually worships the same God, whether
one knows it or not.[25]

इ लाम
 The neutrality of this section is disputed.
Learn more

While some claim that religious pluralism

is controversial in Islam, Islamic
civilizations have been characterized as
one of the most religiously pluralist.[26] The
primary sources that guide Islam, namely
Quran and hadiths, promote the
fundamental right to practise an
individual's belief, even though it may be a
false belief.[27][28] The acceptability of
religious pluralism within Islam remains a
topic of active debate, however the vast
majority of Islamic scholars and historical
evidences reveal Islam's commitment to
no coercion in religion, supporting
pluralism.

In several Surah, Quran asks Muslims to

remain steadfast with Islam, and not yield
to the vain desires of other religions and
unbelievers. These verses have been
interpreted to imply pluralism in religions.
For example, Surah Al-Ma'idah verses 47
through 49 state:
Let the people of the Gospel
judge by what Allah hath
revealed therein. If any do fail to
judge by the light of what Allah
hath revealed, they are no better
than those who rebel. To thee
We sent the Scripture in truth,
confirming the scripture that
came before it, and guarding it
in safety: so judge between them
by what Allah hath revealed,
and follow not their vain
desires, diverging from the
Truth that hath come to thee. To
each among you have we
prescribed a law and an open
way. If Allah had so willed, He
would have made you a
single people, but His plan is to
test you in what He hath given
you: so strive as in a race in all
virtues. The goal of you all is to
Allah; it is He that will show you
the truth of the matters in which
ye dispute; And this (He
commands): Judge thou between
them by what Allah hath
revealed, and follow not their
vain desires, but beware of them
lest they beguile thee from any
of that (teaching) which Allah
hath sent down to thee. And if
they turn away, be assured that
 for some of their crime it is
Allah's purpose to punish them.
And truly most men are
rebellious. (Quran 5:47–49 )

Surah Al-Ankabut verse 45 through 47

state:

Recite what is sent of the Book

by inspiration to thee, and
establish regular Prayer: for
Prayer restrains from shameful
and unjust deeds; and
remembrance of Allah is the
greatest thing in life without
doubt. And Allah knows the
deeds that ye do. And dispute ye
not with the People of the Book,
except with means better than
mere disputation, unless it be
with those of them who inflict
wrong (and injury): but say, "We
believe in the revelation which
has come down to us and in that
which came down to you; Our
Allah and your Allah is one;
and it is to Him we bow in
Islam." And thus it is that We
have sent down the Book to
thee. So the People of the Book
believe therein, as also do some
of these pagan Arabs: and none
 but Unbelievers reject our signs.
(Quran 29:45–47 )

Surah Al-E-Imran verses 62 through 66

state:

This is the true account: There is

no god except Allah; and Allah-
He is indeed the Exalted in
Power, the Wise. But if they turn
back, Allah hath full knowledge
of those who do mischief. Say:
"O People of the Book! come to
common terms as between us
and you: That we worship
none but Allah; that we
associate no partners with him;
that we erect not, from among
ourselves, Lords and patrons
other than Allah." If then they
turn back, say ye: "Bear witness
that we at least are Muslims
bowing to Allah's Will. Ye People
of the Book! Why dispute ye
about Abraham, when the Law
and the Gospel Were not
revealed Till after him? Have ye
no understanding? Ah! Ye are
those who fell to disputing even
in matters of which ye had some
knowledge! but why dispute ye
in matters of which ye have no
knowledge? It is Allah Who
 knows, and ye who know not!
(Quran 3:62–66 )

Surah Al-Kafiroon verse 1 through 6 state:

Say : O ye that reject Faith! I

worship not that which ye
worship, nor will ye worship
that which I worship. And I will
not worship that which ye have
been wont to worship, nor will
 ye worship that which I
worship. To you be your Way,
and to me mine. (Quran 109:1–
6)

Several verses of the Quran state that

Islam rejects religious pluralism. For
example, Surah Al-Tawba verse 1 through
5 seems to command the Muslim to slay
the pagans (with verse 9.5 called the
'sword verse'):[28]
A (declaration) of immunity
from Allah and His Messenger,
to those of the Pagans with
whom ye have contracted
mutual alliances:- Go ye, then,
for four months, backwards and
forwards, (as ye will),
throughout the land, but know
ye that ye cannot frustrate Allah
(by your falsehood) but that
Allah will cover with shame
those who reject Him. And an
announcement from Allah and
His Messenger, to the people
(assembled) on the day of the
Great Pilgrimage,- that Allah
and His Messenger dissolve
(treaty) obligations with the
Pagans. If then, ye repent, it
were best for you; but if ye turn
away, know ye that ye cannot
frustrate Allah. And proclaim a
grievous penalty to those who
reject Faith. But when the
forbidden months are past, then
fight and slay the Pagans
wherever ye find them, seize
them, beleaguer them, and lie in
wait for them in every
stratagem of war; but if they
repent, and establish regular
prayers and practise regular
charity, then open the way for
 them: for Allah is Oft-forgiving,
Most Merciful. (Quran 9:1–5 )

However, this verse has been explained.[29]

. Hostilities were frozen for a

three-month period during
which the Arabs pledged not to
wage war. Prophet Muhammad
was inspired to use this period
to encourage the combatants to
join the Muslim ranks or, if they
chose, to leave the area that was
under Muslims rule; however,
if they were to resume
hostilities, then the Muslims
would fight back until
victorious. One is inspired to
note that even in this context of
war, the verse concludes by
emphasizing the divine
attributes of mercy and
forgiveness. To minimize
hostilities, the Qur'an ordered
Muslims to grant asylum to
anyone, even an enemy, who
sought refuge. Asylum would be
granted according to the
customs of chivalry; the person
would be told the message of the
Qur'an but not coerced into
accepting that message.
Thereafter, he or she would be
 escorted to safety regardless of
his or her religion. (9:6).
(Template:Cite Hathout, Jihad
vs. Terrorism; US Multimedia
Vera International, 2002, pp.52-
53)

Bernard Lewis presents some of his

conclusions about Islamic culture, Shari'a
law, jihad, and the modern day
phenomenon of terrorism in his text, Islam:
The Religion and the People.[30] He writes
of jihad as a distinct "religious obligation",
but suggests that "it is a pity" that people
engaging in terrorist activities are not
more aware of their own religion:

Muslim fighters are commanded

not to kill women, children, or
the aged unless they attack first;
not to torture or otherwise ill-
treat prisoners; to give fair
warning of the opening of
hostilities or their resumption
after a truce; and to honor
agreements. ... At no time did
the classical jurists offer any
approval or legitimacy to what
we nowadays call terrorism.
Nor indeed is there any evidence
of the use of terrorism as it is
practiced nowadays."[31]
In Surah Al-Tawba, verse 29 demands
Muslims to fight all those who do not
believe in Islam, including Christians and
Jews (People of the Book), until they pay
the Jizya, a tax, with willing submission.

Fight those who believe not in

Allah nor the Last Day, nor hold
that forbidden which hath been
forbidden by Allah and His
Messenger, nor acknowledge the
religion of Truth, even if they
 are of the People of the Book,
until they pay the Jizya with
willing submission, and feel
themselves subdued.
(Quran 9:29 )

Some people have concluded from verse

9:29, that Muslims are commanded to
attack all non-Muslims until they pay
money, but Shaykh Jalal Abualrub writes:
These Ayat (Quranic verses)
stress the necessity of fighting
against the People of the
Scripture, but under what
conditions? We previously
established the fact that the
Islamic State is not permitted to
attack non-Muslims who are not
hostile to Islam, who do not
oppress Muslims, or try to
convert Muslims by force from
their religion, or expel them
from their lands, or wage war
against them, or prepare for
attacks against them. If any of
these offenses occurs, however,
Muslims are permitted to defend
themselves and protect their
religion. Muslims are not
permitted to attack non-
Muslims who signed peace pacts
with them, or non-Muslims who
 live under the protection of the
Islamic State.
(Template:Source=Abualrub,
Holy Wars, Crusades, Jihad)

In Surah Al-Nisa, verse 89 has been

misquoted to seem that it says to slay the
apostates. In actuality, it only commands
Muslims to fight those who practice
oppression or persecution, or attack the
Muslims.
Why should ye be divided into
two parties about the
Hypocrites? Allah hath upset
them for their (evil) deeds.
Would ye guide those whom
Allah hath thrown out of the
Way? For those whom Allah
hath thrown out of the Way,
never shalt thou find the Way.
They but wish that ye should
reject Faith, as they do, and thus
be on the same footing (as they):
so take not friends from their
ranks until they forsake the
domain of evil in the way of God
(from what is forbidden). But if
they revert to [open] enmity,
seize them and slay them
wherever ye find them; and (in
any case) take no friends or
helpers from their ranks. Except
those who join a group between
whom and you there is a treaty
(Of peace), or those who
approach you with hearts
restraining them from fighting
you as well as fighting their own
people. If God had pleased, He
could have given them power
over you, and they would have
fought you: therefore if they
withdraw from you but fight you
not, and (instead) send you
(guarantees of) peace, then God
hath opened no way for you (to
war against them). Others you
will find that wish to gain your
confidence as well as that of
their people: every time they are
sent back to temptation, they
succumb thereto; if they
withdraw not from you nor give
you (guarantees) of peace
besides restraining their hands,
 seize them and slay them
wherever ye get them; in their
case We have provided you with
a clear argument against them
(Quran 4:88–91 )

Sufism …
The Sufis were practitioners of the
esoteric mystic traditions within an Islam
at a certain point. Sufism is defined by the
Sufi master or Pir (Sufism) or fakeer or
Wali in the language of the people by
dancing and singing and incorporating
various philosophies, theologies,
ideologies and religions together (e.g.,
Christianity, Judaism, Paganism,
Platonism, Zoroastrianism, Buddhism,
Hinduism, Sikhism and so forth with time).
Famous Sufi masters are Rumi, Shadhili,
Sheikh Farid, Bulleh Shah, Shah Hussain,
Shams Tabrizi, Waris Shah, Ghazali, Mian
Mir, Attar of Nishapur, Amir Khusrow,
Salim Chishti. See many more famous
Sufis at the List of Sufis. The Sufis were
considered by many to have divine
revelations with messages of peace,
tolerance, equality, pluralism, love for all
and hate for no one, humanitarians,
philosophers, psychologists and much
more. Many had the teaching if you want
to change the world, change yourself and
you will change the whole world. The
views of the Sufi poets, philosophers and
theologians have inspired multiple forms
of modern-day academia as well as
philosophers of other religions. See also
Blind men and an elephant. But
undoubtedly, the most influential Sufi
scholar to have embraced the world is
Jalaluddin Muhammad Rumi. He was born
in 1207 AD in a northern province of
Afghanistan, however, he later had to seek
refuge in Turkey following the invasion of
Afghanistan by Mongols.[32] Rumi, through
his poetry and teachings, propagated inter-
faith harmony like none other. He served
as a uniting figure for people of different
faiths and his followers included Muslims,
Christians and Jews. Even today, Rumi’s
popularity does not cease to exist within
the Sufi Muslim community and his
message of peace and harmony
transcends religious and geographical
boundaries.

Rumi says:
 I looked for God. I went to a
temple, and I didn't find him
there. Then I went to a church,
and I didn't find him there. And
then I went to a mosque, and I
didn't find him there. And then
finally I looked in my heart, and
there he was.

Rumi also says:

 How many paths are there to
God? There are as many paths
to God as there are souls on the
Earth.

Rumi also says:

A true Lover doesn't follow any

one religion, be sure of that.
Since in the religion of Love,
there is no irreverence or faith.
 When in Love, body, mind, heart
and soul don't even exist.
Become this, fall in Love, and
you will not be separated again.

Ahmadiyya …

Ahmadis recognize many founders of

world religions to be from God, who all
brought teaching and guidance from God
to all peoples. According to the Ahmadiyya
understanding of the Quran, every nation in
the history of mankind has been sent a
prophet, as the Quran states: And there is a
guide for every people. Though the Quran
mentions only 24 prophets, the founder of
Islam, Muhammad states that the world
has seen 124,000 prophets. Thus other
than the prophets mentioned in the Quran,
Ahmadis, with support from theological
study also recognize Buddha, Krishna,
founders of Chinese religions to be
divinely appointed individuals.
The Second Khalifatul Maish of the
Ahmadiyya Muslim Community writes:
"According to this teaching there has not
been a single people at any time in history
or anywhere in the world who have not had
a warner from God, a teacher, a prophet.
According to the Quran there have been
prophets at all times and in all countries.
India, China, Russia, Afghanistan, parts of
Africa, Europe, America—all had prophets
according to the theory of divine guidance
taught by the Quran. When, therefore,
Muslims hear about prophets of other
peoples or other countries, they do not
deny them. They do not brand them as
liars. Muslims believe that other peoples
have had their teachers. If other peoples
have had prophets, books, and laws, these
constitute no difficulty for Islam."[33]

Mirza Ghulam Ahmad, founder of the

Ahmadiyya Muslim Community wrote in
his book A Message of Peace: "Our God
has never discriminated between one
people and another. This is illustrated by
the fact that all the potentials and
capabilities (Prophets) which have been
granted to the Aryans (Hindus) have also
been granted to the races inhabiting
Arabia, Persia, Syria, China, Japan, Europe
and America."[34]

In modern practice …

Religious pluralism is a contested issue in

modern Islamic countries. Twenty three
(23) Islamic countries have laws, as of
2014, which make it a crime, punishable
with death penalty or prison, for a Muslim,
by birth or conversion, to leave Islam or
convert to another religion.[35][36][37] In
Muslim countries such as Algeria, it is
illegal to preach, persuade or attempt to
convert a Muslim to another religion.[38]
Saudi Arabia and several Islamic nations
have strict laws against the construction
of Christian churches, Jewish synagogues,
Hindu temples and Buddhist stupas
anywhere inside the country, by anyone
including minorities working there.[4]
Brunei in southeast Asia adopted Sharia
law in 2013 that prescribes a death penalty
for any Muslim who converts from Islam
to another religion.[35] Other Islamic
scholars state Sharia does not allow non-
Muslim minorities to enjoy religious
freedoms in a Muslim-majority nation, but
other scholars disagree.[39][40][41]

जैन धम का
Anekāntavāda, the principle of relative
pluralism, is one of the basic principles of
Jainism. In this view, the truth or the reality
is perceived differently from different
points of view, and no single point of view
is the complete truth.[42][43] Jain doctrine
states that an object has infinite modes of
existence and qualities and they cannot be
completely perceived in all its aspects and
manifestations, due to inherent limitations
of the humans. Only the Kevalins—the
omniscient beings—can comprehend the
object in all its aspects and
manifestations, and all others are capable
of knowing only a part of it.[44]
Consequently, no one view can claim to
represent the absolute truth—only relative
truths. Jains compare all attempts to
proclaim absolute truth with andhgajnyaya
or the "maxim of the blind men and
elephant", wherein all the blind men
claimed to explain the true appearance of
the elephant, but could only partly succeed
due to their narrow perspective.[45] For
Jains, the problem with the blind men is
not that they claim to explain the true
appearance of the elephant; the problem is
doing so to the exclusion of all other
claims. Since absolute truth is many-sided,
embracing any truth to the exclusion of
others is to commit the error of ekānta
(one-sidedness).[46] Openness to the truths
of others is one way in which Jainism
embodies religious pluralism.

य द धम
The Mosaic law categorically warns the
Jews to refrain from polytheism. First and
the second commandment, you shall not
have another God except me, worship your
God with all your heart and with all your
soul. Throughout the Hebrew Bible the
sovereignty of Yahweh as the only God is
the key pillar of a chosen community of
Israel.

सख धम
The Sikh gurus have propagated the
message of "many paths" leading to the
one God and ultimate salvation for all
souls who treading on the path of
righteousness. They have supported the
view that proponents of all faiths, by doing
good and virtuous deeds and by
remembering the Lord, can certainly
achieve salvation. Sikhs are told to accept
all leading faiths as possible vehicles for
attaining spiritual enlightenment, provided
the faithful study, ponder and practice the
teachings of their prophets and leaders.
Sikhism had many interactions with
Sufism as well as Hinduism, influenced
them and was influenced by them.

The Sri Guru Granth Sahib, the holy book of

the Sikhs, says:

Do not say that the Vedas, the

Bible and the Koran are false.
Those who do not contemplate
them are false.
 — Guru Granth Sahib page
1350[47]

As well as:

Some call the Lord "Ram, Ram",

and some "Khuda". Some serve
Him as "Gusain", others as
"Allah". He is the Cause of
causes, and Generous. He
showers His Grace and Mercy
upon us. Some pilgrims bathe at
sacred shrines, others go on Hajj
to Mecca. Some do devotional
worship, whilst others bow their
heads in prayer. Some read the
Vedas, and some the Koran.
Some wear blue robes, and some
wear white. Some call
themselves Muslim, and some
call themselves Hindu. Some
yearn for paradise, and others
long for heaven. Says Nanak,
one who realizes the Hukam of
God's Will, knows the secrets of
his Lord Master. (Sri Guru
Granth Sahib Page:885)[48]

One who recognizes that all

spiritual paths lead to the One
shall be emancipated. One who
speaks lies shall fall into hell
and burn. In all the world, the
most blessed and sanctified are
those who remain absorbed in
Truth. (SGGS Ang 142)[49]

The seconds, minutes, and

hours, days, weeks and months
and various seasons originate
from One Sun; O nanak, in just
the same way, the many forms
originate from the Creator.
(Guru Granth Sahib page 12,13)
The Guru Granth Sahib also says that
Bhagat Namdev and Bhagat Kabir, who
were both believed to be Hindus, both
attained salvation though they were born
before Sikhism took root and were clearly
not Sikhs. This highlights and reinforces
the Guru's saying that "peoples of other
faiths" can join with God as true and also
at the same time signify that Sikhism is
not the exclusive path for liberation.

Additionally the Guru Granth Sahib says:

 First, Allah (God) created the
Light; then, by His Creative
Power, He made all mortal
beings. From the One Light, the
entire universe welled up. So
who is good, and who is bad?
||1|| [50]

Again, the Guru Granth Sahib Ji provides

this verse:
 Naam Dayv the printer, and
Kabeer the weaver, obtained
salvation through the Perfect
Guru. Those who know God and
recognize His Shabad ("word")
lose their ego and class
consciousness. (Guru Granth
Sahib page 67)[51]

Most of the 15 Sikh Bhagats who are

mentioned in their holy book were non-
Sikhs and belonged to Hindu and Muslim
faiths, which were the most prevalent
religions of this region.

The pluralistic dialogue of Sikhism began

with the founder of Sikhism Guru Nanak
after becoming enlightened saying the
words Na koi hindu na koi musalman -
"There is no Hindu, there is no Muslim". He
recognised that religious labels held no
value and it is the deeds of human that will
be judged in the hereafter what we call
ourselves religiously holds no value.
Sikhs have been considered eager
exponents of interfaith dialogue and not
only accept the right of others to practice
their faith but have in the past fought and
laid down their lives to protect this right for
others; the Martyrdom of Guru Tegh
Bahadar, who on the pleas of a pandit of
the Kashmiris, agreed to fight against a
tyrannic Moghul Empire (that was forcing
them to convert to Islam) in order that they
might gain the freedom to practice their
religion, which differed from his own.
धा मक ब लवाद और मानव सेवा पेशे
धा मक ब लवाद क अवधारणा मानव सेवा वसाय
के लए भी ासं गक है, जैसे मनो व ान और
सामा जक काय, साथ ही च क सा और न सग, जसम
श त पेशेवर व वध व ास परंपरा के ाहक के
साथ बातचीत कर सकते ह। [52] [53] [54] उदाहरण के
लए, मनोवै ा नक केनेथ पागमट [52] चार संभा वत
ख ाहक धा मक और आ या मक मा यता ,
जसम उ ह ने कहा जाता है क ओर का वणन कया है
अ वीकृ त , अलगाववाद , रचनावाद , और ब लवाद
। रचनावाद ख के वपरीत, ब लवाद ख:
... एक धा मक या आ या मक पूण
वा त वकता के अ त व को पहचानता है
ले कन इसके लए कई ा या और
रा त क अनुम त दे ता है। ब ह कार करने
वाले के वपरीत जो इस बात को बनाए
रखता है क "ई र के पवत तक" एक ही
माग है, ब वचन कई रा त को मा य मानता
है। हालाँ क, ब ह करण और ब लतावाद
दोन धा मक या आ या मक वा त वकता
के अ त व पर सहमत हो सकते ह,
ब वचनकता यह मानता है क यह
 वा त वकता व भ सं कृ तय म और
व भ लोग ारा अलग-अलग तरीक से
क गई है। य क मनु य न र और
सी मत ह, एक भी मानव धा मक णाली
सभी धा मक या आ या मक पूण
वा त वकता को शा मल नह कर सकती है
.... (पृ 167) [53]

मह वपूण प से, "ब लवाद च क सक व भ

धा मक मा यता वाले ाहक क सराहना करते ए
गत धा मक व ास को धारण कर सकता है।
ब लवाद यह मानता है क च क सा मू य पर तकूल
 भाव डाले बना परामशदाता और ाहक के बीच
धा मक मतभेद हो सकते ह और मौजूद रहगे" (पृ
168)। [५३] कई मुख मु पर उ मुखीकरण म इन चार
क मदद से न हत ख, जैसे "धा मक मु पर परामश
म चचा क जानी चा हए?", भी सारणीब पम
तुत कया गया है (पृ ३६२, ता लका १२.१)। [52]

के पेशे पादरी का पद , एक धा मक पेशे, भी ब लवाद

के मु और एक ब लवाद खक ासं गकता के
साथ सौदा करना चा हए। उदाहरण के लए, बग
(2001) का तक है: "आ वा सय और धम के
अनुया यय क बढ़ती आबाद के साथ जो पहले उ री
अमे रका म मह वपूण सं या म नह दे खे गए थे,
आ या मक दे खभाल को धम और व वधता को
गंभीरता से लेना चा हए। नवा सय के आ या मक
और धा मक इ तहास और अ भ व यास के लए सव च
स मान। अ नवाय है "(पृ 182)। [54]

भी
दे
ख
ेणी: कैथो लक पा र थ तक और पार प रक संबंध
तुलना मक धम
धम क वतं ता
ब लवाद के लए वै क क
Indifferentism
पार प रक संगठन
अंतरसंबंधी संवाद सं थान
Multiconfessionalism
म ट फाथ पेस
बारहमासी दशन
इंटर योर डायलॉग के लए प ट फकल काउं सल
Pontifical Council for Promoting
Christian Unity
Progressive Christianity
 Projects working for peace among
Israelis and Arabs
Religious harmony in India
Religious liberalism
Unitarian Universalism
United Religions Initiative
Universalism
World Council of Churches

संदभ
1. Silk, Mark (July 2007), Defining
 Religious Pluralism in America: A
Regional Analysis, 612, pp. 64–81
2. Beneke 2006: 6.
3. Beneke 2006: 5.
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Handbook of Religious Diversity,
Oxford University Press, ISBN 978-
0195340136, pp 32-57
5. "What is relativism?" . CARM - The
Christian Apologetics & Research
Ministry.
6. Chad Meister (2010), The Oxford
Handbook of Religious Diversity,
Oxford University Press, ISBN 978-
0195340136, pp. 62-72
7. Roof & McKinney (1985),
Denominational America and the new
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 9. Dalai Lama Asks West Not to Turn
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10. Jörg Rüpke, "Roman Religion –
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4.
11. Matthew Bunson, A Dictionary of the
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12. G. W. Bromiley (ed.), The International
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8028-3784-0.
13. "This mentality", notes John T. Koch,
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Similar to Eknath Easwaran (2007).
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ISBN 1586380192 (which substitutes
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Bhagavad Gita. Albany: State
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ISBN 0-87395-831-4, which translates
the same passage as "They who, in
whatever way, take refuge in Me, them
I reward."
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of Hinduism (Viveka Press 2002)
ISBN 1-884852-04-1
26. Ch, Guest Columnist Dr; Muzaffar, Ra.
"What pluralism means to Islam -
Letters | The Star Online" .
www.thestar.com.my. Retrieved
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28. Michael Bonner (2008), Jihad in
Islamic History: Doctrines and
Practice, Princeton University Press,
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29. Hathout, Jihad vs. Terrorism; US
Multimedia Vera International, 2002,
pp.52-53, emphasis added
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31. Lewis & Churchill 2008, pp. 151.
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the-alchemist-of-interfaith-tolerance/
33. "Introduction to the Study of the Holy
Qur’an" by Mirza Bashir-ud-Din
Mahmood Ahmad. Part 2, Argument 4
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Ghulam Ahmad, pg. 6)
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Selected Jurisdictions Library of
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of Congress (2014)
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author
42. Dundas (2002) p.231
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44. Jaini, Padmanabh (1998) p.91
45. Hughes, Marilynn (2005) p.590-1
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god" . sggs ram khudha people pray to
there god. Retrieved 4 September
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chaplain in spiritual care . In David O.
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Works cited …

Beneke, Chris (2006) Beyond Toleration:

The Religious Origins of American
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Eck, Diane (2001) A New Religious
America: How a "Christian Country" Has
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Diverse Nation (San Francisco: Harper).
Emet Ve-Emunah: Statement of
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Robert Gordis et al., Jewish Theological
Seminary and the Rabbinical Assembly,
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Ashk Dahlén, Sirat al-mustaqim: One or
Many? Religious Pluralism Among
Muslim Intellectuals in Iran in The
Blackwell Companion to Contemporary
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Ground Rules for a Christian-Jewish
Dialogue in The Root and the Branch,
Robert Gordis, Univ. of Chicago Press,
1962
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Kalmin, Richard (1994), Christians and
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Toward a Theological Encounter: Jewish
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Momen, M. (1997). A Short Introduction
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Monecal, Maria Rosa (2002),The
Ornament of the World: How Muslims,
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Kenneth Einar Himma, “Finding a High
Road: The Moral Case for Salvific
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(August 2002), 1-33

आगे प ढ़ए
Ankerl, Guy (2000) [2000]. Global
communication without universal
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Coexisting contemporary civilizations :
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Western. Geneva: INU Press. ISBN 2-
88155-004-5.
 Albanese, Catherine, America: Religions
and Religion. Belmont: WADSWORTH
PUBLISHING, 1998, ISBN 0-534-50457-4

बाहरी लक

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The Journal of Inter-Religious Dialogue
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"Religious pluralism" . Internet
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