Gaskiya ne cewa a yau babu wani tsarin Musulunci na zahiri da ya cika kamala a duniya. Duk da haka, Musulunci ba sabon addini ko akida ba ne. Akasin haka, Musulunci yana da tarihi mafi tsawo na aiwatarwa a cikin kowace akida guda. Gurguzanci yana da kasa da shekaru tamanin na gogewa a tarihinsa. Jari-hujja, a kowace irin siffa ko tsari, da kyar take da shekaru dari biyu na aiwatarwa a zahiri. Musulunci kuwa ya shafe sama da shekaru dubu daya da dari uku yana aiki a zahiri. A wannan lokaci, ya fuskanci karfi da rauni, nasara da shan kashi, ci gaba da koma baya. A takaice, tsawon lokacin da akidar Musulunci ta yi a rayuwar zahiri yana da isassun bayanai da ke tabbatar da ikon Musulunci wajen magance bangarori daban-daban na rayuwa, wajen fuskantar rikice-rikice, warware matsalolin da suka shafi dan Adam, tsara rayuwar mutane, tafiyar da alakar yaki, da kuma sarrafa alakar zaman lafiya.

It is true that a practical model of the Islamic ideology does not fully exist in the contemporary world. However, Islam is not a new religion or ideology. On the contrary, Islam has the longest record of implementation for any single ideology. Socialism has less than eighty years of experience in its record. Capitalism, in any of its forms or shapes, barely has two hundred years of practical implementation in its record. Islam, on the other hand, had more than thirteen hundred years of implementation. During this period, it experienced strength and weakness, victory and defeat, progress and decline. In other words, the duration of the Islamic ideology in practical life has sufficient data to validate the ability of Islam to cope with various aspects of life, to deal with crisis, to resolve human-related problems, to organize the life of humans, to administer warfare relations, and to manage peaceful interrelations.

A cikin tsawon lokacin aiwatar da Musulunci, ƙasashe da dama sun shiga ƙarƙashin mulkin Musulunci, waɗanda ke da harsuna, kabilu, addinai, launuka da jinsi daban-daban. Don haka tarihin aiwatar da Musulunci ya fi wadata sosai fiye da yadda ake buƙata don gwada kowace akida. Wannan sashe zai kawo taƙaitaccen bayani game da tarihin akidar Musulunci a aikace. Don ƙarin cikakken bayani game da tarihin daular Musulunci da wayewarta, mai karatu zai iya duba littattafai iri-iri da aka wallafa kan tarihin Musulunci.176

Throughout the implementation period of Islam, several nations came under the rule of Islam with diverse languages, ethnicity, religions, colors, and races. So the record of implementation of Islam is far more rich than required to test any ideology. This section will provide a brief account of the history of the Islamic ideology in action. For more detailed information on the history of the Islamic state and civilization, the reader can consult a wide spectrum of publication on the Islamic history.176

Domin misalta nasarar akida ta Musulunci wajen cimma manufofinta na kafa tsari mai zaman lafiya da adalci, zan dogara ga shaidun malamai da masana tarihi. Zan kuma koma ga shaidun masana tarihi da malamai wadanda ba Musulmi ba, domin in kara wa tattaunawa da sakamakon da za a cimma karfin amincewa.

To illustrate the success of the Islamic ideology in achieving its objectives in creating a stable and just system, I will rely on historical witnesses of scholars and historians. I will resort to the witnesses of non-Muslim historians and scholars to add more reliability to the discussion and conclusions.

Masana tarihi da yawa sun keɓe wani ɓangare na rubutunsu ga halayen Annabi Muhammad ﷺ a matsayinsa na wanda ya kafa wayewa bisa akida da addinin Musulunci. Halin shugaban da kuma iyawarsa ta tsara al'umma bisa ra'ayoyinsa da imaninsa na nuna gaskiyar akidar. Edward Gibbon a cikin littafinsa The Decline and Fall of the Roman Empire ya rubuta game da Annabi Muhammad ﷺ yana cewa: "Hankalin Muhammad ﷺ mai kyau ya raina alfarmar sarauta. Manzon Allah ﷺ ya yi aikin hidima na gida; ya kunna wuta, ya share bene, ya haɗa awaki, kuma ya gyara takalmansa da tufafinsa da hannunsa. Ya ƙi azabtarwa da lada na ɗan zuhudu, kuma ba tare da son girman kai ba ya lura da abincin Balarabe mai sauƙi." Edward Gibbon da Simon Oakley, a wani bayani, sun faɗaɗa wannan lura daga halayen jagoranci na musamman na Muhammad ﷺ zuwa ga mabiyansa da iyawarsu ta kiyaye wayewa fiye da shekaru dubu sha biyu. Ƙarfin ɗabi'ar Annabi Muhammad ﷺ an ambace shi a matsayin babban abin da ya taimaka wajen nasarar wayewar da ya kafa. Gibbon da Oakley sun rubuta da girmamawa da sha'awa mai girma: "Ba yaɗuwar addininsa ba, sai dai dawwamarsa ne ya cancanci mamakinmu; irin wannan tasiri mai tsarki da cikakke da ya zana a Makka da Madina yana nan bayan juyin-juya-halin shekaru dubu sha biyu, a wurin masu karɓar Alƙur'ani na Indiya, da Afirka, da Turkawa." Daidaituwar tushen ka'idar akida da aiwatar da ita a aikace an lura da ita ta wurin Gibbon da Oakley a rubuce-rubucensu. "Musulmi sun yi tsayayya koyaushe ga jaraba ta rage abin da suke bangaskiya da ibada a kansa zuwa matakin hankula da tunanin mutum." Da kyakkyawan salo, masana tarihin sun tabbatar da cewa sauƙin akidar Musulunci (Na yi imani da Allah Guda ɗaya da Muhammad ﷺ Manzon Allah) ya yi babban tasiri ga nasarar aiwatar da akida mai sauƙi kuma marar canzawa ta Musulunci. Hoton hankali na Mai Girma ba a taɓa ɓata shi da wani gunki da ake gani ba; girmamawar da aka yi wa Annabi ba ta taɓa wuce iyakar ɗabi'ar ɗan Adam ba, kuma koyarwarsa mai rai ta riƙe godiyar sahabbansa cikin iyakokin hankali da addini.ﷺ179

Quite few historians devoted part of their account to the personality of Mohammad the Prophet as a creator of a civilization based on the ideology and religion of Islam. The personality of the leader and his ability to mold a society based on his ideas and beliefs demonstrates the practicality of the ideology. Edward Gibbon in The Decline and Fall of the Roman Empire177 writes about Prophet Mohammad and says, “The good sense of Mohammad despised the pomp of royalty. The Apostle of God submitted to the menial offices of the family; he kindled the fire; swept the floor; milked the ewes; and mended with his own hands his shoes and garments. Disdaining the penance and merit of a hermit, he observed without effort of vanity the abstemious diet of an Arab.” Edward Gibbon and Simon Oakley, in another account, extend the observation from the unique stewardship traits of Mohammad to his followers and their ability to sustain a civilization for more than twelve hundred years.178 The moral force of Mohammad the Prophet is cited as a major contributor to the success of the civilization he created. Gibbon and Oakley write with great esteem and admiration, “It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Quran.” The consistency of the theoretical foundation of the ideology with the practical implementation is noticed by Gibbon and Oakley in their writings. “The Muslims have uniformly withstood the temptation of reducing the object of their faith and devotion to a level with the senses and imagination of man.” With great elegance, the historians maintained that the simplicity of the creed of Islam (I believe in One God and Mohammad the Apostle of God) had a great impact on the successful implementation of the simple and invariable ideology of Islam. “The intellectual image of the Deity has never been degraded by any visible idol; the honors of the Prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion.”179

A shekarar 1878, Reverend Bosworth Smith, bayan cikakken bincike kan tarihin Musulunci da kan mutumin da ya tabbatar da nasarar Musulunci, ya bayyana Muhammadﷺ a matsayin "shugaban gwamnati da kuma shugaban coci (ko addini)," yana nufin haɗuwar ayyukan gwamnati cikin Musulunci. A cewar Rev. Smith, Muhammadﷺ shi ne Kaisar da fafaroma a lokaci guda; amma fafaroma ba tare da burin fafaroma ba, kuma Kaisar ba tare da rundunonin Kaisar ba, ba tare da sojojin dindindin ba, ba tare da rakiyar masu tsaro ba, ba tare da 'yan sanda ba, ba tare da kuɗin shiga na ƙayyadaddun ba. Rev. Smith ya kammala binciken nasa da wannan shaida: "Idan akwai wani mutum da ya yi mulki bisa haƙƙin Allah, to Muhammadﷺ ne, domin yana da dukkan iko ba tare da goyon bayansa ba. Ba ya damuwa da adon mulki. Sauƙin rayuwarsa ta sirri ya dace da rayuwarsa ta jama'a." A wata ma'ana, cikakkiyar akidar Musulunci tana da goyon bayan shugabanci mai ƙarfi da hikima, wanda ya haifar da labarin nasara. A kalmomin Reverend, "bayan an shelanta aikinsa, muna da littafi (Alkur'ani) na musamman gaba ɗaya a asalinsa, a kiyayewarsa, bisa ingantacciyar hujjarsa wadda babu wanda ya taɓa iya jefa shakka mai tsanani a kanta." Wani bincike kan tarihin aiwatar da Musulunci Arthur Stanley Tritton ya gudanar. Ya bincika da'awar wasu masana tarihi cewa an yaɗa Musulunci da takobi, kuma Musulmi sun tilasta wasu al'ummomi shiga Musulunci bayan sun ci ƙasashensu. A shekarar 1951, A. S. Tritton ya rubuta, "Hoton sojan Musulmi yana ci gaba da takobi a hannu ɗaya da Alkur'ani a ɗayan hannun ƙarya ce gaba ɗaya." Haka kuma De Lacy O'Leary ya kai ga wannan matsaya a cikin littafinsa Islam at the Crossroads, inda ya rubuta, "Tarihi ya bayyana a fili, duk da haka, cewa tatsuniyar Musulmi masu fanaticism suna yawo a duniya suna tilasta Musulunci a kan al'ummomin da aka ci da takobi ɗaya ce daga cikin tatsuniyoyi mafi wawanci da masana tarihi suka taɓa maimaitawa." Wannan matsayi ma James Michener ya cimma shi ma, inda yake cewa: "Babu wani addini a tarihi da ya yadu da sauri kamar Musulunci. Yammacin duniya ta yi imani sosai cewa wannan ci gaban addinin ya samu ne ta hanyar takobi. Amma babu wani malamin zamani da ya yarda da wannan ra'ayi, kuma Alkur'ani a bayyane yake wajen goyon bayan 'yancin zuciya." Lawrence E. Browne shi ma ya watsar da tatsuniyar da ake yi game da yada Musulunci da karfi, kuma ya yi wannan bayani: "Gaskiyar da aka tabbatar da ita ta kawar da ra'ayin da aka yada sosai a rubuce-rubucen Kirista, cewa Musulmai, duk inda suka je, sun tilasta wa mutane karbar Musulunci ta hanyar takobi." Iƙirarin cewa Musulunci ya yi amfani da takobi wajen yada addinin babu wata shaida a kansa, kamar yadda malaman tarihi da dama suka tabbatar. Masanin tarihi K. S. Ramakrishna Rao, a littafinsa Mohammed: The Prophet of Islam (1989), ya ce wannan ikirari murdiya ce ta tarihi, kuma ba ta ma cancanci bincike ba. Ya tabbatar da matsayin sauran masana tarihi cewa ikirarin cewa Musulunci ya yadu ta karfin takobi ba gaskiya ba ne.

In 1878, Reverend Bosworth Smith,180 after a thorough investigation of the history of Islam and the man behind the successful implementation of Islam, described Mohammad as “head of the State as well as the Church (or religion)” in a reference to the integration of the state functions within Islam. According to Rev. Smith, Mohammad was Caesar and pope in one; but he was pope without the pope’s pretensions, and Caesar without the legions of Caesar, without a standing army, without a bodyguard, without a police force, without fixed revenue. Rev. Smith concludes his finding with the following testimony: “If ever a man ruled by a right divine, it was Mohammad, for he had all the powers without their supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life.” In other words, the comprehensive ideology of Islam was backed by a strong and intelligent leadership, which created a story of success. In the Reverend’s words, “after his mission had been proclaimed, we have a book (Quran) absolutely unique in its origin, in its preservation, on the Substantial authority of which no one has ever been able to cast a serious doubt.” Another investigation of the history of the implementation of Islam was conducted by Arthur Stanley Tritton.181 He examined the claim made by some historians that Islam was spread by the sword, and that Muslims forced other nations into Islam after the conquest of their lands. In 1951, A. S. Tritton wrote, “The picture of the Muslim soldier advancing with a sword in one hand and the Qur’an in the other is quite false.”182 The same conclusion was made by De Lacy O’Leary183 in his publication Islam at the Crossroads184 where he wrote, “History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.” This conclusion was also made by James Michener,185 where he says, “No other religion in history spread so rapidly as Islam. The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts this idea, and the Quran is explicit in the support of the freedom of conscience.” Lawrence E. Browne186 also dismisses the myth surrounding the spread of Islam by force and makes the following remarks: “Well-established facts dispose of the idea so widely fostered in Christian writings that the Muslims, wherever they went, forced people to accept Islam at the point of the sword.” The claim that Islam used the sword to spread the religion has no evidence whatsoever as asserted by several historians. Historian K. S. Ramakrishna Rao, in Mohammed: The Prophet of Islam (1989), says that this claim is a distortion of history and it is not even worth the investigation. He confirms the conclusions of other historians about the incorrectness of the claim that Islam had spread by the power of the sword.

Wataƙila, ɗaya daga cikin mafi cikakken bayani game da tarihin Musulunci ta fuskar tushen akida, Annabin Musulunci (Muhammadu SAW), da wayewar Musulunci, Alphonse de Lamartine ne ya bayar da shi.187 A cikin shahararriyar makalarsa “Historie de la Turquie,”188 Lamartine ya cimma wannan matsaya game da Annabi Muhammadu ﷺ: “Babu wani mutum da ya taba sanya wa kansa, da son ransa ko ba da son ransa ba, manufa mai daraja fiye da wannan, domin wannan manufa ta fi ƙarfin ɗan adam; ita ce kawar da camfe-camfen da aka ɗora tsakanin mutum da Mahaliccinsa, a mayar wa Allah da Allah ga mutum.” Lamartine ya yaba da ikon Muhammadu ﷺ na “mayar da ra’ayi mai hankali da tsarki game da Allah a cikin ruɗanin gumaka na zahiri da aka lalata na bautar gumaka.” Ya haɗa ka’ida da aiki tare, inda Lamartine ya rubuta: “Babu wani mutum da ya taba aiwatar da aikin da ya fi ƙarfin ɗan adam da ƙananan kayan aiki haka, domin shi (Muhammadu ﷺ) bai da wani kayan aiki a cikin tunani da aiwatar da wannan babban shiri sai kansa, kuma babu wani taimako sai wasu ‘yan tsiraru da ke zaune a wani kusurwa na hamada.” Masanin tarihin Faransa ya lura da wannan babban yabo cewa juya tushen akida da ra’ayi zuwa juyin juya hali da gina wayewa mai ɗorewa: “Babu wani mutum da ya taba cimma juyin juya hali mai girma kuma mai ɗorewa a duniya, domin cikin ƙasa da ƙarni biyu bayan bayyanarsa, Musulunci, cikin imani da cikin makamai, ya mulki dukkan Larabawa, kuma ya ci, da sunan Allah, Farisa, Khorasan, Transoxania, Yammacin Indiya, Siriya, Masar, Habasha, dukkan nahiyar Arewacin Afirka da aka sani, tsibirai da dama na Tekun Bahar Rum, Sifen, da wani ɓangare na Gaul.” A ƙarshen jawabinsa, yana kwatanta shi da tsarin zamani da akidu, Lamartine ya bayyana Muhammadu ﷺ a matsayin mai girma, ba kawai saboda ingantacciyar ka’ida mai ƙarfi da ya bayyana ba, har ma saboda tsarin da ya gina bisa wannan tushe. Ra'ayinsa a takaice shi ne kamar haka: "Idan girman manufa, ƙarancin kayan aiki, da sakamako mai ban mamaki su ne ma'aunin basirar ɗan Adam, wa zai yi ƙarfin hali ya kwatanta kowane babban mutum a tarihi da Muhammadu ﷺ? Mafiya shahara daga cikin mutane sun ƙirƙiri makamai, dokoki, da daulolin sarauta kawai. Sun kafa, idan kuma an kafa wani abu, ba fiye da ƙarfin abin duniya ba wanda sau da yawa yakan rushe a gaban idanunsu. Wannan mutum ya motsa ba sojoji, dokoki, daulolin sarauta, al'ummai, da daulolin masarauta kawai ba, har ma da miliyoyin mutane a cikin kashi ɗaya bisa uku na duniyar da ake zaune a lokacin; kuma fiye da haka, ya motsa bagadai, alloli, addinai, ra'ayoyi, imani da rayuka." Ikon Musulunci da iyawarsa na tsara al'ummai da haɗa kan mutane ta hanyar ra'ayoyinsa ya ƙara bayyana a wurin Lamartine, inda yake cewa: "Bisa tushen Littafi, kowace harafi da ta zama doka, ya kafa wata ƙasa ta ruhaniya wadda ke haɗa al'ummai masu kowane harshe da kowace kabila. Ya bar wannan al'ummar Musulunci da alamar da ba za ta gushe ba: ƙin gumaka na ƙarya da kishin Allah Ɗaya, Marar jiki. Wannan kishin ƙasa mai ɗaukar fansa game da ɓata alfarmar Sama ya zama ɗabi'ar mabiyan Muhammadu ﷺ; mamaye kashi ɗaya bisa uku na duniya da akida ta yi shi ne mu'ujizarsa; ko kuma, ba mu'ujizar mutum ba ce, sai ta hankali."

Lamartine ya yi sharhi kan ƙarfin akidar Musulunci ta haɗin kan Allah, kuma ya bayyana cewa ita kanta mu'ujiza ce, har ta kai ga cewa da zarar an furta ta daga bakinsa, sai ta rushe dukan haikalin gumaka na zamanin da. Wannan akida tana da sassa biyu: haɗin kan Allah da rashin jiki ga Allah. Na farko yana bayyana abin da Allah yake, na biyu yana bayyana abin da Allah ba ya zama. Ɗaya ya kifar da gumakan ƙarya da takobi, ɗayan kuma ya fara wata ra'ayi da kalmomi.

Lamartine commented on the power of the Islamic creed of the unity of God, and purported that it was in itself such a miracle that upon its utterance from his lips, it destroyed all the ancient temples of idols. This dogma was twofold the unity of God and the immateriality of God: the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with words.

Mahatma Gandhi, babban mai gyara na Indiya, ya bayyana fahimtarsa game da wayewar Musulunci da tushen akida a karkashin jagorancin Annabi Muhammad ﷺ, yana mai tabbatar da cewa yaduwar Musulunci ta samo asali ne daga ƙarfin ra'ayoyi, ba daga ƙarfin takobi ba. Gandhi ya taƙaita binciken nasa da waɗannan kalmomi: “Ina so in san mafi kyawun rayuwar wannan mutum (Muhammad ﷺ) wanda a yau yake da iko marar musu a zukatan miliyoyin ɗan adam. Na ƙara tabbata fiye da kowane lokaci cewa ba takobi ne ya ba Musulunci matsayi a cikin tsarin rayuwa a waɗancan zamanai ba. Sauƙi mai tsanani, rashin son kai gaba ɗaya na Annabi ﷺ, kiyaye alkawura sosai, ƙaunarsa mai zurfi ga abokansa da mabiyansa, jarumtakarsa, rashin tsoronsa, da cikakkiyar amincewarsa ga Allah da ga aikinsa, su ne suka kawo komai gabansu suka shawo kan kowane cikas. Waɗannan ne, ba takobi ba, suka yi nasara. Lokacin da na rufe littafi na biyu (na tarihin Annabi ﷺ), na yi baƙin ciki da cewa babu sauran abin da zan karanta game da wannan babbar rayuwa.” Sir George Bernard Shaw, mai lambar yabo ta Nobel daga Irish, ya yi wannan sharhi game da ikon Musulunci na cika manufofinsa na adalci da gaskiya: “Idan wani addini yana da damar mulkar Ingila, ko ma Turai, cikin shekara ɗari masu zuwa, to Musulunci zai iya zama.” Bernard Shaw ya ƙara bayani: “Koyaushe na riƙe addinin Muhammad ﷺ da daraja mai girma saboda ƙarfinsa mai ban mamaki. Shi ne kawai addinin da ya bayyana a gare ni yana da wannan ikon dacewa da canje-canjen rayuwa, wanda zai iya jan hankalin kowane zamani. Na yi nazarin wannan mutum mai ban mamaki ﷺ, kuma a ra'ayina, nesa da zama abokin Kristi, ya kamata a kira shi Mai Ceton Ɗan Adam.” Ya yi nazarin Musulunci a aikace da akidar Musulunci a zahiri, wanda hakan ya sa Shaw ya bayyana ra'ayinsa game da ikon Musulunci na samar da tsarin da zai iya biyan bukatun mutane a kowane lokaci da kowane wuri; ya ce, "Na yi imani cewa idan wani mutum irinsa zai karbi mulkin kama-karya na duniyar zamani, zai yi nasarar warware matsalolinta ta hanyar da za ta kawo mata zaman lafiya da farin ciki da ake bukata sosai: Na yi hasashe game da addinin Muhammad ﷺ cewa zai karbu a Turai ta gobe kamar yadda yake fara karbuwa a Turai ta yau."

Mahatma Gandhi,189 the great Indian reformer, gave his interpretation of the Islamic civilization and ideological foundation under the leadership of Prophet Mohammad (PBUH), asserting that the spread of Islam was due to the power of ideas rather than the power of sword. Gandhi sums up his findings in these words: “I wanted to know the best of the life of one (Mohammad) who holds today an undisputed sway over the hearts of millions of mankind. I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the second volume (of the Prophet’s biography), I was sorry there was not more for me to read of that great life.” The Irish Noble Prize winner Sir George Bernard Shaw190 makes the following remarks on the ability of Islam to deliver its declared objectives of justice and fairness: “If any religion had the chance of ruling over England, nay Europe within the next hundred years, it could be Islam.” Bernard Shaw further explains, “I have always held the religion of Mohammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phase of existence which can make itself appeal to every age. I have studied him—the wonderful man and in my opinion far from being an anti-Christ, he must be called the Savior of Humanity.” His study of Islam in action and the Islamic ideology in practice led Shaw to express his feelings about the ability of Islam to deliver a system capable of addressing the needs of humans at any time and at any place; he says, “I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much needed peace and happiness: I have prophesied about the faith of Mohammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”.

Michael Hart191 ya sanya Annabi Muhammadﷺ a saman jerin mutane dari ɗari mafi tasiri a tarihin ɗan Adam. Hart ya bayyana dalilin zaɓar Muhammadﷺ ya zama na farko cikin manyan mutane da wannan bayani: "Shi ne kaɗai mutum a tarihi wanda ya yi nasara sosai a matakin duniya da kuma na addini. Yana yiwuwa tasirin Muhammadﷺ a kan Musulunci ya fi girma fiye da haɗin tasirin Yesu Almasihu da St. Paul a kan Kiristanci. Wannan haɗin tasiri na duniya da na addini da babu kamarsa ne ya sa nake ganin ya cancanta a ɗauki Muhammadﷺ a matsayin mutum mafi tasiri ɗaya tilo a tarihin ɗan Adam." Kamar Michael Hart, Dr. William Draper192 ya tabbatar da cewa Annabi Muhammadﷺ ya yi tasiri mafi girma a kan jinsin ɗan Adam. A gabatarwar fassararsa ta Alƙur'ani Mai Girma, John Rodwell193 ya yi irin wannan lura game da aikin Annabi Muhammadﷺ, a matsayin misali mai ban mamaki na ƙarfi da rayuwar da ke cikin wanda yake da imani mai zurfi ga Allah da kuma duniyar gaibi. Rodwell ya ce "shi (Muhammadﷺ) za a ko da yaushe a ɗauke shi a matsayin ɗaya daga cikin waɗanda suka yi tasiri a kan imani, ɗabi'a da dukan rayuwar duniya ta abokan zamansu, tasirin da ba wanda sai babban mutum na gaske ya taɓa yi ko zai iya yi; kuma ƙoƙarinsa na yaɗa gaskiya mai girma zai yi nasara." Game da ra'ayin mutanen Yamma gaba ɗaya kan rayuwar Muhammadﷺ da ikonsa na jagorantar al'umma zuwa wadata, kwanciyar hankali da yaɗuwa a duniya, W. Montgomery Watt194 ya yaba da amincin Muhammadﷺ, wanda ya bayyana ta shirinsa na jure tsanani saboda imaninsa, da kyawawan halayen mutanen da suka yi imani da shi suka kuma dogara da shi a matsayin shugaba, da girman nasararsa ta ƙarshe. Dangane da waɗannan kalamai, Montgomery yana ganin cewa a cikin Alƙur'ani da sauran bayyanannun ra'ayoyin Musulunci akwai manyan ɗakunan gaskiya ta Allah wanda shi da sauran Turawan Yamma har yanzu suna da abubuwa da yawa da za su koya daga gare su. A ra'ayinsa, Musulunci yana da ƙarfi sosai da zai iya zama tushen asali na addini guda ɗaya na gaba.

Michael Hart191 placed Prophet Mohammad on the top of the first one hundred most influential people in the history of mankind. Hart justified his decision to pick Mohammad to top the list of the greatest people by giving the following account: “He was the only man in history who was supremely successful on both the secular and religious level. It is probable that the relative influence of Mohammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. It is this unparalleled combination of secular and religious influence which I feel entitles Mohammad to be considered the most influential single figure in human history.” Similar to Michael Hart, Dr. William Draper192 asserts that Prophet Mohammad has exercised the greatest influence upon the human race. In the preface to his translation of the Holy Quran, John Rodwell193 made similar observations on Prophet Mohammad’s career as a wonderful instance of the force and life that resides in him who possesses an intense faith in God and in the unseen world. Rodwell asserts that “he (Mohammad) will always be regarded as one of those who have had that influence over the faith, morals and whole earthly life of their fellow men, which none but a really great man ever did, or can exercise; and whose efforts to propagate a great verity will prosper.” Commenting on the common view held by Western people about the life of Mohammad and his ability to lead a nation into prosperity, stability, and global outreach, W. Montgomery Watt194 admires Mohammad’s integrity which is manifested through his readiness to undergo persecution for his beliefs and through the high moral character of the men who believed in him and looked up to him as a leader, and the greatness of his ultimate achievement. Further to these remarks, Montgomery believes that embedded in the Quran and other expressions of the Islamic vision are vast stores of divine truth from which he and other occidentals have still much to learn. In his views, Islam is a strong contender for the supplying the basic framework of the one religion of the future.

Ɗaya daga cikin manyan gudummawa da nasarori na Musulunci shi ne ikonsa na mayar da kabilun Larabawa makiyaya zuwa al'umma mai wayewa mai isa ga duniya baki ɗaya. Kafin Musulunci, Larabawa galibi kabilu ne warwatse a cikin hamada, waɗanda ba su bar wata alama mai muhimmanci ta wayewa ba. Sauyin da Musulunci ya kawo wa Larabawa, har suka zama sabuwar al'umma ta duniya mai manufa bayyananniya da hanya ta wayewa, an amince da shi daga masanin tarihin Birtaniya Arthur Glyn Leonard a cikin littafinsa Islam, Her Moral and Spiritual Values. Ya lura da cewa: "Basirar Muhammad ce, da ruhin da ya busa wa Larabawa ta hanyar ruhin Musulunci, suka ɗaukaka su. Shi ne ya ɗaga su daga gurgunta da ƙasƙancin tsayawar kabilanci zuwa kololuwar haɗin kan al'umma da daula. Ga tsarkakakkiyar falsafar tauhidin Muhammad, sauƙinta, natsuwarta da tsarkin da ta koyar, da kuma amincin wanda ya kafa ta ga ƙa'idojinsa, ne suka yi tasiri a kan ƙarfin halinsu da hankalinsu da dukkan jan hankalin wahayi na gaskiya." Canjin akida da ya mayar da Larabawa al'umma mai halaye na musamman, wadda ta fi yawancin al'umman da ke wancan zamani, an kuma amince da shi daga farfesa mai ritaya a fannin adabin Semitic a Jami'ar Princeton, Philip K. Hitti, a littafinsa History of the Arabs: From the Earliest Times to Present. A cewar Hitti: "Cikin ɗan gajeren lokacin rayuwar ɗan adam, Muhammad ya fitar da al'umma, wadda ba a taɓa haɗa ta ba, daga kayan da ba su da alƙawari; a ƙasar da ta kasance kawai bayanin ƙasa, ya kafa addini wanda a yankuna masu fadi ya murƙushe Kiristanci da Yahudanci, kuma ya aza harsashin daula wadda ba da daɗewa ba za ta ƙunshi a cikin iyakokinta masu nisa mafi kyawun lardunan duniya da ta wayewa a lokacin." Ɗaya daga cikin manyan dalilan nasarar aiwatar da akidar Musulunci shi ne raba sha'awoyin son kai na mutum da manufofin gaba ɗaya na aikin Musulunci sosai. Wannan ya samu karbuwa daga masanin tarihin Amurka Washington Irving a cikin rubutunsa mai taken “Mahomet and His Successors.” Irving ya taƙaita mutuncin Annabi Muhammadu ﷺ da kuma yanayin akidarsa da waɗannan kalmomi: “A cikin mu'amalarsa ta kashin kai ya kasance mai adalci. Ya yi wa abokai da baƙi, masu arziki da talakawa, masu iko da masu rauni adalci, kuma talakawa suna ƙaunarsa saboda tausasawar da yake karɓar su da ita, da kuma yadda yake sauraron korafe-korafensu.” Wannan hali na musamman ya ba Musulunci ƙarfi mai girma wanda ya ci gaba har tsawon ƙarnuka masu zuwa. Irving ya ci gaba da cewa: “Nasarorin yaƙinsa ba su haifar da girman kai ko fariya ba, kamar yadda za su yi idan da an yi su don son kai. A lokacin da ƙarfinsa ya fi girma, ya ci gaba da kasancewa cikin sauƙin halayya da bayyana kamar yadda yake a lokacin wahala. Nesa da nuna sarauta, yana ƙin duk wata girmamawa ta musamman idan ya shiga daki. Idan yana nufin mulkin duniya baki ɗaya, mulkin imani ne; amma mulkin duniya da ya samu a hannunsa, ya yi amfani da shi ba tare da alfarma ba, kuma bai ɗauki wani mataki don dorewar sa a cikin iyalinsa ba.” Ɗaya daga cikin manyan nasarorin Musulunci a tsawon tarihin aiwatar da shi shi ne ikonsa na haɗa al'umma da kabilu da dama zuwa al'umma guda ta Musulunci (Ummah) da dangantakar ƴan'uwantaka da imani. Canon Taylor, a cikin takardar da aka karanta a gaban Taron Coci na Wolverhampton a shekara ta 1887, ya yi wannan lura: “Musulunci yana ba bawa bege, yana ba ɗan adam ƴan'uwantaka, kuma yana tabbatar da asalin halayen ɗan adam.” Masanin tarihi R. L. Mellema ma ya amince da wannan gaskiya, inda ya lura cewa koyarwar ƴan'uwantakar Musulunci ta shafi dukkan ɗan adam, ba tare da la'akari da launi, kabila ko addini ba. Ya kuma yi iƙirarin cewa Musulunci shi ne kaɗai addinin da ya iya aiwatar da wannan koyarwa a aikace. Lalle ne, Musulmi, duk inda suke a duniya, za su gane juna a matsayin 'yan'uwa, ko da kuwa Musulunci a matsayin akida ba ya kan mulki.

Masanin tarihin Birtaniya H. A. R. Gibb198 ya lura cewa Musulunci yana da kyakkyawar al'ada ta fahimtar juna da haɗin kai tsakanin kabilu, ta yadda babu wata al'umma da take da irin wannan tarihin nasara wajen haɗa kabilu masu yawa da banbanci a cikin daidaito na matsayi, da dama, da kuma ayyuka. Ka lura cewa wannan ƙarfi yana samo asali ne daga tushen Musulunci, wanda idan aka yi amfani da shi, yana da ikon sasanta abubuwan da suke ga alama ba za su iya sasantuwa ba na kabila da al'ada waɗanda al'ummar duniya take fuskanta a yau. Kawar da fishin kabilanci tsakanin Musulmi na ɗaya daga cikin manyan nasarorin Musulunci. A duniyar yau, wadda rarrabuwar kabilanci ta lalata, akwai buƙata mai tsanani ta yaɗa wannan kyakkyawar ɗabi'ar ta Musulunci. Wannan ɗabi'ar ta Musulunci ta samu yabo daga manyan masana tarihi, ciki har da Arnold Toynbee,199 wanda ya yi nazari mai zurfi kan wayewar duniya.

The British historian H. A. R. Gibb198 observes that Islam possesses a magnificent tradition of interracial understanding and cooperation, in a manner that no other society has such a record of success uniting in an equality of status, of opportunity, and of endeavors so many and so various races of mankind. Note that this power stems from the foundation of Islam, which, if utilized, still has the capacity to reconcile apparently irreconcilable elements of race and tradition faced by the world community today. The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam. In the contemporary world, which is ravaged by racial divides, there is a crying need for the propagation of this Islamic virtue. This virtue of Islam gained the appreciation of prominent historians, including Arnold Toynbee,199 who analyzed with great scrutiny world civilizations.

Sabanin tatsuniyar da kafofin watsa labarai ke yadawa cewa ta'addanci yana samo asali ne daga Musulunci, tarihin wayewar Musulunci a lokutan mulkin Musulunci yana nuna akasin haka. Masanin tarihin Birtaniya Wells (1866-1946)200 ya yaba da cewa koyarwar Musulunci ta haɗa manyan al'adu na mu'amala da halayya cikin adalci da laushi. A cewar Wells, akidar Musulunci tana zaburar da mutane da daraja da haƙuri. Wells ya ƙara yabon ƙa'idodi mafi girma da Musulunci ya gabatar, waɗanda kuma ana iya aiwatar da su. Ya kuma lura cewa Musulunci ya kafa al'umma wadda taurin zuciya da zalunci da rashin adalci na gama-gari suka fi ƙanƙanta idan aka kwatanta da duk sauran al'ummomi. Masanin tarihin ya kammala da wannan shaida, "Musulunci cike yake da laushi, ladabi, da 'yan'uwantaka." Har ila yau, ɗan siyasa kuma mai fafutuka a Indiya Sarojini Naidu201 ya yaba da adalcin da ke cikin saƙon Musulunci. Ta yi tunani cewa ma'anar adalci na ɗaya daga cikin manyan akidu masu ban mamaki na Musulunci. Ta rubuta, "Yayin da nake karatun Alƙur'ani sai na ga waɗannan ƙa'idodi masu motsawa na rayuwa, ba ɓoyayyun ilimi ba, sai dai ɗabi'a mai amfani ga tafiyar da rayuwar yau da kullum, wadda ta dace da duniya baki ɗaya."202

Contrary to the myth propagated in the mass media that terrorism is rooted within Islam, the history of the Islamic civilization during the periods of Islamic rule points to the other direction. The British historian Wells (1866-1946)200 appreciated the fact that the Islamic teachings integrate great traditions for equitable and gentle dealings and behavior. According to Wells, the Islamic doctrine inspires people with nobility and tolerance. Wells further admires the highest order values advanced by Islam and at the same time practicable. He also notes that Islam brought into existence a society in which hard-heartedness and collective oppression and injustice were the least as compared with all other societies. The British historian concludes with this testimony, “Islam is replete with gentleness, courtesy, and fraternity.” The Indian politician and activist Sarojini Naidu201 also appreciated the justice inherent within the message of Islam. She contemplated that the sense of justice is one of the most wonderful ideals of Islam. She wrote, “As I read in the Qur’an I find those dynamic principles of life, not mystic but practical ethics for the daily conduct of life suited to the whole world.”202

Wani abu da ke ci gaba da janyo takaddama shi ne yadda Musulmai da Musulunci ke mu'amala da wadanda ba Musulmai ba. Tsoron cewa Musulunci da Musulmai na iya danne wadanda ba Musulmai ba da wahala da kuma hana su hakkokinsu na asali a matsayinsu na 'yan kasa ba shi da tushe. Akasin haka, wayewar Musulunci a tsawon zamanin da ya fi karfi babbar shaida ce ta adalcin Musulunci ga wadanda ba Musulmai ba. Addison James Thayer ya yi nazari kan dangantakar Musulmai da wadanda ba Musulmai ba, kuma ya kammala da cewa ko bayan yakunan Crusades, shugabannin Musulmai ba sau da yawa suke sa talakawansu Kiristoci su sha wahala saboda Crusades ba.203 Ya rubuta cewa, "Lokacin da Musulmai suka sake cikakken iko a kan Falasdinu, an ba Kiristoci matsayi mai kyau kuma sun samu adalci mai wayewa." Addison James ya kuma lura cewa karkashin Crusaders, an hana Kiristoci shiga wuraren ibada, sai bayan nasarorin Musulmai ne suka sami damar jin dadin hakkokinsu a matsayinsu na Kiristoci.

The other area of contention is the way Muslims and Islam deal with non-Muslims. The fear that Islam and Muslims may subjugate non-Muslims to hardships and deny them their basic rights as citizens is not founded. On the contrary, the Islamic civilization throughout its prevailing period is a great testimony to the fairness of Islam towards non-Muslims. Addison James Thayer studied the relations between Muslims and non-Muslims and concludes that even after the crusade wars, Muslim rulers seldom made their Christian subjects suffer for the Crusades.203 He writes, “When the Muslims resumed full control of Palestine, the Christians were given a good status and experienced enlightened justice.” Addison James also notes that under the Crusaders, Christians were forbidden access to the shrines, and not until the Muslim victories could they enjoy their rights as Christians.

Matakin ci gaba da addinin Musulunci ya samu a lokacin aiwatar da shi an san shi sosai daga malamai da masana tarihi. Farfesa Jared Diamond, malamin ilimin zamantakewa da ilimin halittun jiki a Jami'ar UCLA, ya taƙaita yadda Musulunci ya yi fice a lokacin da Turai ke baya, yana cewa: "Musulunci na tsakiyar zamani ya ci gaba sosai a fannin fasaha kuma yana buɗe ƙofa ga sabbin abubuwa. Ya kai matakin karatu da rubutu mafi girma fiye da na Turai a lokacin; ya karɓi gadon wayewar Girkawa na dā har ta kai ga yawancin littattafan dā ba mu san su ba sai ta kwafen Larabci. Ya ƙirƙiri injinan niƙa na iska, da ilimin lissafi na triangles, da jiragen ruwa masu lasiya, kuma ya samu manyan ci gaba a fannin ƙarfe da aikin injiniya na inji da na sinadarai da hanyoyin ban ruwa. A tsakiyar zamani, kwararar fasaha ta fi zuwa daga Musulunci zuwa Turai, ba daga Turai zuwa Musulunci ba. Sai bayan shekarun 1500 ne alkiblar kwararar ta fara juyawa."

The level of advancement achieved by the Islamic ideology throughout its implementation is widely recognized by scholars and historians. UCLA professor of sociology and physiology Jared Diamond204 remarkably summarized how Islam excelled at the time when Europe lagged behind. He writes, “Medieval Islam was technologically advanced and open to innovation. It achieved far higher literacy rates than in contemporary Europe; it assimilated the legacy of classical Greek civilization to such a degree that many classical books are now known to us only through Arabic copies. It invented windmills, trigonometry, lateen sails and made major advances in metallurgy, mechanical and chemical engineering and irrigation methods. In the middle-ages the flow of technology was overwhelmingly from Islam to Europe rather from Europe to Islam. Only after the 1500’s did the net direction of flow begin to reverse.”.

Shaidun gaskiya game da wayewar Musulunci dangane da haƙuri, 'yan'uwantaka, adalci, daidaito, wadata, ci gaba, da haƙƙoƙin ɗan Adam suna da yawa. Manufar nan ba ita ce bayar da darasin tarihi ba. Maimakon haka, manufar ita ce kwantar da tsoron da ya mamaye zukatan mutane da yawa saboda alaƙar da ake yi tsakanin Musulunci da ta'addanci, ko Musulunci da rashin adalci ga mutane, ko Musulunci da koma-baya. Abubuwan da masana tarihi, 'yan siyasa, malamai, da marubuta suka lura da su sun nuna cewa Musulunci da wayewarsa suna nesa da duk wata ma'ana mara kyau irin waɗannan.

The testimonials facts on the Islamic civilization in terms of tolerance, brotherhood, justice, fairness, prosperity, advancement, and human rights are abundant. The idea here is not to provide a lesson of history. Rather, it is to quell the fear that has swamped the hearts of many due to links between Islam and terrorism, or Islam and unfair treatment of people, or Islam and backwardness. The observations made by historians, politicians, scholars, and writers all indicate that Islam and its civilization is far from any of these negative connotations.