Dangane da ƙa'idar "za ku san su da 'ya'yansu" da aka yi bayani a babin da ya gabata, tasirin Muhammad ﷺ mai kyau a duniya wani 'ya'ya ne mai albarka da aka girba daga aikinsa na manzanci.

Building on the “you will know them by their fruits” principle from the previous chapter, Muhammad’s صلى الله عليه وسلم positive impact on the world was another blessed fruit harvested from his ministry.

Baya ga ayyukansa na kansa da halinsa mara aibi, wata hujja ta kuma tabbatar da annabcinsa, wadda ake samu a amsar wannan tambaya: me ainihin wannan mutum ya cimma? Shin nasarorinsa suna wakiltar basira da kyawawan halaye na ban mamaki, ko kuwa kawai yabo na zance da mabiyansa suka yi masa? Ibn Ḥazm (d.

In addition to his personal actions and impeccable character, a further proof of his prophethood is found in the answer to this question: what exactly did this man accomplish? Do his achievements represent extraordinary talent and virtue, or mere hyperbolic attributions by his followers? Ibn Ḥazm (d.

(1064), masanin ilimi na Córdoba, bayan ya bayyana yadda Muhammad ﷺ ya canza duniya da ke kewaye da shi ta hanyar da tarihi bai taɓa kwatantawa ba, ya rubuta cewa: Tarihin rayuwar Muhammad ﷺ, ga duk wanda ya yi tunani sosai a kansa, yana bukatar a yi imani da shi kuma a shaida cewa lallai shi Manzon Allah ﷺ ne. Da ba shi da wata mu'ujiza sai tarihin rayuwarsa ﷺ, da hakan ya ishe shi.122

1064), the Córdoban polymath, after illustrating how Muhammad صلى الله عليه وسلم transformed the world around him in a historically unparalleled way, writes, The biography of Muhammad صلى الله عليه وسلم, for anyone who deeply considers it, necessitates believing him and testifying that he is certainly the Messenger of Allah صلى الله عليه وسلم. If he صلى الله عليه وسلم had no other miracle but his biography, it would have sufficed.122

Annabi Muhammadu ﷺ bai kawai ya yi fice ba a fagen siyasa ta duniya, amma kuma ya kasance mafi girman tasiri a kan addini da ruhaniyya, da kuma walwalar al'umma baki ɗaya, fiye da duk wani wanda ya kafa manyan addinai, kamar yadda aka tabbatar. Shi ﷺ ya kasance na musamman a tarihin ɗan Adam saboda ya yi fice a fagage da dama a lokaci guda: shugaban ruhaniya, shugaban ƙasa, janar, jakadi, uba a cikin iyali, da malami. Annabi Isa ﷺ babban mutum ne na ruhaniya, amma ba janar ba ne ko shugaban ƙasa ba. Iskandar "Mai Girma" da sauran shahararrun shugabanni na siyasa ba a yaba musu saboda kyawawan ɗabi'unsu ko kuma saboda kwazon ruhaniya ba. Akasin haka, yawancin manyan sarakuna, masu mulki, da sarakunan daular sun kasance azzalumai, masu girman kai, ko kuma sun bugu da mulki da ruɗin girma. Amma akwai wani abu daban game da Muhammadu ﷺ, wani abu da ke sa waɗanda suka gano shi su yi mamaki ƙwarai. Shi ne cewa babu wani fanni guda ɗaya da ya kafa gadonsa, sai dai nasarori masu yawa da suka haɗu a cikin mutum guda.

The Prophet Muhammad صلى الله عليه وسلم was not just extraordinary in terms of his political reach on the world stage, but he was also a demonstrably greater influence on religiosity and spirituality than any other founder of the major faiths, and on social well-being at large. He صلى الله عليه وسلم was unique in human history for having excelled in numerous roles simultaneously: a spiritual leader, a head of state, a general, a diplomat, a family man, and an educator. Jesus Christ  was a tremendous spiritual figure, but not a general or head of state. Alexander “the Great” and many other iconic political leaders were not heralded for their moral virtue or spiritual motivation. On the contrary, many great kings, rulers, and emperors were ruthless, arrogant, or otherwise intoxicated by power and delusions of grandeur. But there was something different about Muhammad صلى الله عليه وسلم—something that leaves those who discover it awestruck. It was the fact that no single aspect established his legacy, but instead a myriad of outstanding feats that converged in one person.

Wannan shi ne abin da ya burge tare da ruɗar da mutane da yawa a cikin ƙarnuka fiye da dubu da ɗari biyar da suka wuce, har ya sa su yin mamaki: Shin irin wannan mutum zai iya wanzuwa a zahiri, ba cikin labarai kawai ba? Akwai wani bayani mai ma'ana game da wannan? Watakila da gaske Allah ne ya aike shi?

This is what fascinated and bewildered so many over the past millennium and a half, leaving them wondering: Could such a person have existed outside of legends? Is there any other plausible explanation for this? Perhaps he really was sent by God?

John William Draper (d. 1882), wani masanin tarihi dan Ingila kuma dan Amurka, ya rubuta cewa: "Bayan shekara huɗu da mutuwar Justinian, a shekara ta 569 A.D., aka haifi a Makka, a Larabawa, mutumin da, fiye da kowa, ya yi tasiri mafi girma a kan ɗan Adam… Ga furcin cewa akwai Allah ɗaya kawai, ya ƙara da cewa, 'kuma Muhammadu manzonsa ne ﷺ.' Duk wanda yake son sanin ko abin da ya faru a duniya ya dace da irin wannan sanarwar mai ƙarfin hali, zai yi kyau ya duba taswirar duniya a zamaninmu. Zai ga alamomin wani abu fiye da yaudara."

John William Draper (d. 1882), an English-American historian, wrote, Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race… To the declaration that there is but one God, he added, ‘and Mohammed is his Prophet.’ Whoever desires to know whether the event of things answered to the boldness of such an announcement, will do well to examine a map of the world in our own times. He will find the marks of something more than an imposture.

Zama shugaban addinin dimbin masarautu, jagorantar rayuwar yau da kullum ga kashi ɗaya bisa uku na jinsin ɗan adam, watakila hakan zai iya tabbatar da lakabin manzon Allah. A nan babu tsalle-tsalle na imani. Cewa kawai sa'a ce ta sanya dukkan waɗannan abubuwa su tabbata ta hannun mutum ɗaya, za a iya faɗar hakan ne kawai ta wanda ba shi da masaniya game da gaskiya ko kuma wanda son zuciya ya ɓata. Ka yi tunani a kan wannan sirrin na wani mutum wanda kansa bai iya karatu ba, an haife shi a cikin Larabawa koma-baya da ke cikin rikice-rikice, an ware shi daga fasaha, falsafa, siyasa, yaƙi, da ilimi na masarautun da ke kewaye da shi. Ka yi tunani cewa wannan mutum ɗin ya fito fili—cikin dare ɗaya—da kira wanda zurfinsa, tasirinsa, da dawwamarsa ba su da kishiya. Gudun da addininsa ya yaɗu, da kiransa da ya mamaye duniya har zuwa yau, da kyakkyawan tasirin wannan mutum ɗaya, sun kasance kuma za su ci gaba da kasancewa ba su da misali a tarihin ɗan adam. Draper ba shine kaɗai masanin tarihi wanda ba musulmi ba a Yamma da ya gane hakan ba. Samuel P. Scott (d. 1929), malamin ilimi kuma alƙali ɗan Amurka, ya rubuta cewa, A kowane hali, idan manufar addini ita ce koyar da ɗabi'a, rage mugunta, haɓaka farin cikin ɗan adam, faɗaɗa hankalin ɗan adam; idan aikin alheri zai amfana a wannan rana mai girma da za a kira ɗan adam zuwa lissafinsa na ƙarshe, to ba rashin girmamawa ba ne ko rashin hankali ne a yarda cewa Muhammad ﷺ manzon Allah ne da gaske.124

To be the religious head of many empires, to guide the daily life of one-third of the human race, may perhaps justify the title of a messenger of God.123 There is no leap of faith here. To say that sheer luck is responsible for all these things being accomplished by any one individual can only be claimed by someone uninformed about reality or perverted by prejudice. Consider the enigma of a man who himself was illiterate, born in a backwards and feuding Arabia, isolated from the arts, philosophies, politics, warfare, and education of the surrounding empires. Consider that this very man steps forward—overnight—with a call whose profundity, impact, and permanence remain peerless. The speed at which his religion spread, the global command of his call until today, and the positive influence of this single individual were—and will remain—unparalleled in human history. Draper was certainly not the only non-Muslim historian in the West who recognized this. Samuel P. Scott (d. 1929), an American scholar and jurist, wrote, In any event, if the object of religion be the inculcation of morals, the diminution of evil, the promotion of human happiness, the expansion of the human intellect; if the performance of good works will avail in that great day when mankind shall be summoned to its final reckoning, it is neither irreverent nor unreasonable to admit that Mohammed was indeed an Apostle of God.124

Alphonse de Lamartine (d. 1869), wani masanin tarihin Faransa, ya bayyana da basira cewa: "Idan girman manufa, da ƙarancin kayan aiki, da abubuwan al'ajabi da aka samu su ne ma'auni guda uku na basirar ɗan Adam, wa zai iya kuskura ya kwatanta wani babban mutum a tarihin zamani da Muhammad ﷺ? Shahararrun mutane sun ƙirƙiri makamai, dokoki da daulolin mulki kawai. Ba su kafa, idan ma sun kafa wani abu ba, sai ƙarfin abin duniya wanda sau da yawa yakan rushe a idanunsu. Wannan mutum ba wai ya motsa runduna, dokoki, daulolin mulki, al'ummai da sarakunan daular kawai ba, a'a, ya motsa miliyoyin mutane a cikin kashi ɗaya bisa uku na duniyar da aka sani a lokacin; kuma fiye da haka, ya motsa bagadai, gumaka, addinai, ra'ayoyi, imani da rayuka. Bisa tushen Littafi, wanda kowane harafi a cikinsa ya zama doka, ya ƙirƙiri wata ƙasa ta ruhaniya wadda ta haɗa al'ummai masu harsuna da kabilu daban-daban. Ya bar mana, a matsayin alamar da ba za a iya goge ta ba ta wannan al'ummar Musulunci, ƙiyayya ga gumakan ƙarya da kuma sha'awar Allah ɗaya, wanda ba shi da jiki. Wannan kishin ƙasa mai ɗaukar fansa game da cin mutuncin Sama ya zama ɗabi'ar mabiyan Muhammad ﷺ: mamaye kashi ɗaya bisa uku na duniya zuwa ga akidarsa shi ne mu'jizarsa. Ra'ayin haɗin kan Allah, wanda aka yi shelarsa a tsakiyar gajiyar tatsuniyoyin alloli, shi kansa mu'jiza ne irin wannan, har ta kai ga da aka faɗa daga bakinsa ya lalata dukkan tsoffin haikalin gumaka, ya kuma cinnawa kashi ɗaya bisa uku na duniya wuta..."

As Alphonse de Lamartine (d. 1869), a French historian, skillfully put it, If greatness of purpose, smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls. On the basis of a Book, every letter of which has become law, he created a spiritual nationality which has blended together peoples of every tongue and of every race. He has left to us as the indelible characteristic of this Muslim nationality, the hatred of false gods and the passion for the One and immaterial God. This avenging patriotism against the profanation of Heaven formed the virtue of the followers of Muhammad: the conquest of one third of the earth to his creed was his miracle. The idea of the unity of God proclaimed amidst the exhaustion of fabulous theogonies, was in itself such a miracle that upon its utterance from his lips it destroyed all the ancient temples of idols and set on fire one third of the world...

Rayuwarsa, tunaninsa, tsayuwarsa mai jarumta game da camfe-camfen ƙasarsa, da ƙarfin zuciyarsa wajen ƙin bautar gumaka; tsayuwarsa a kan jure musu shekara goma sha uku a Makka, karɓar zagin jama'a da kusan zama wanda ƴan ƙasarsa suka zalunta: duk waɗannan, da kuma daga ƙarshe, wa'azinsa marar ƙarewa, yaƙe-yaƙensa da ƙarfi na adadi, imaninsa da nasararsa da kariyarsa ta fiye da ɗan adam a lokacin wahala, haƙurinsa a lokacin nasara, burinsa wanda gaba ɗaya ya sadaukar da kansa ga akida guda ɗaya ba tare da neman mulkin daula ba; addu'o'insa marasa iyaka, tattaunawarsa ta ruhaniya da Allah ﷻ, mutuwarsa da nasararsa bayan mutuwa; duk waɗannan ba alamar yaudara ba ne, sai dai alamar imani mai ƙarfi wanda ya ba shi ikon sake kafa wata akida. Wannan akida tana da sassa biyu: tauhidin Allah da kuma kasancewar Allah ba abu ba ne; na farko yana bayyana abin da Allah yake, na biyu yana bayyana abin da Allah ba ya zama; ɗaya yana kifar da waɗanƙan allolin ƙarya da takobi, ɗayan kuma yana fara akida da kalmomi. Masanin falsafa, mai jawabi, manzo, mai shimfiɗa doka, jarumi, mai cin galaba a kan akidu, mai maido da akidun hankali, na bautar da ba ta da hotuna, wanda ya kafa daulolin duniya ashirin da daula ɗaya ta ruhaniya; wannan shi ne Muhammadu ﷺ. Dangane da dukkan ma'auni da ake auna girman ɗan adam da su, za mu iya tambaya da kyau: akwai wani mutum da ya fi shi girma?125

His life, his meditations, his heroic stance against the superstitions of his country, and his boldness in defying the furies of idolatry; his firmness in enduring them for thirteen years at Mecca, his acceptance of the role of public scorn and almost of being a victim of his fellow-countrymen: all these and, finally his incessant preaching, his wars against odds, his faith in his success and his superhuman security in misfortune, the forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. 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. Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images, the founder of twenty terrestrial empires and of one spiritual empire; that is Muhammad. As regards all the standards by which human greatness may be measured, we may well ask: is there any man greater than he?125