Bayan daidaita dangantakar mutane da Mahaliccinsu, daidaita dangantakar mutane da juna shi ne mataki na gaba na dabi'a. Wannan nasarar Annabi na ƙarshe ﷺ ba wai kawai kira ne zuwa ga kyawawan halaye irin su tausayi, jin ƙai da tawali'u a cikin mu'amalar mutane da juna ba, har ma ya haɗa da kafa tsari mai amfani wanda zai tabbatar da cewa waɗannan ra'ayoyi na zahiri sun tabbata a aikace a ƙasa. Ya ﷺ ya yi zumunci da dukkan mutane, duk da bambancin da ke tsakaninsu, kuma ya kawar da son zuciyarsu. Ya ﷺ ya shahara da faɗinsa a cikin Huɗubarsa ta Ban Kwana: "Ya ku mutane, Ubangijinku Ɗaya ne, kuma ubanku Adam Ɗaya ne."

After rectifying their relationship with their Maker, mending people’s relationships with one another was the natural next step. This accomplishment of the Final Prophet صلى الله عليه وسلم was not merely one of advocating for virtues such as kindness, empathy, and humility in people’s interpersonal exchanges, but one that also involved establishing a pragmatic system to ensure that these abstract concepts would unfold on the ground. He صلى الله عليه وسلم fraternized with all people, despite their differences, and purged their prejudices. He صلى الله عليه وسلم famously said in his Farewell Sermon, O people, your Lord is One and your father Adam is one.

Babu wani bambanci ga Balarabe a kan baƙo, ko ga baƙo a kan Balarabe, kuma babu wani bambanci tsakanin fata fara da fata baƙa, sai dai ta taƙawa. Ban isar da saƙon ba ne?145

There is no distinction for an Arab over a foreigner, nor a foreigner over an Arab, and neither white skin over black skin, nor black skin over white skin, except by righteousness. Have I not delivered the message?145

Islam ya tabbatar da 'yan'uwantakar ɗan Adam baki ɗaya, 'yan'uwantakar da ta amince da mutuncin kowane ɗan Adam, kuma ta buƙaci a kawar da duk wani nau'i na nuna bambanci da fifita wani bisa launin fata, kala, ko matsayin zamantakewa. Haka kuma, 'yan'uwantakar duniya da Musulunci ya kafa ta dogara ne akan haɗin kai tsakanin mutane don amfanin al'umma baki ɗaya. Ɗan Adam ya sha wahala ƙwarai da gaske saboda nuna bambanci bisa asali (kabilanci ko ƙabilanci), matsayin kuɗi (fifiko na tattalin arziki da zamantakewa), da/ko launin fata (fifikon launin fata). A tarihi, waɗannan bambance-bambance ba su haifar da jayayya mai zafi kawai ba, har ma sun haifar da ƙiyayya mara ƙarewa, rikici, da kisan kiyashi na tsararraki. Musulunci ya zo ga mutanen da suke cikin tsarin kabilanci na zamanin ƙarni da nuna bambanci, kuma cikin shekaru ashirin kacal ya canza wannan al'umma zuwa abin koyi na jituwar zamantakewa, inda aka 'yantar da mutane daga sarƙar nuna bambanci, kuma "girma" ya kasance bisa taqawa kawai, wadda Allah kaɗai ke iya yin hukunci a kanta, kowa kuma yana iya yin gasa a kanta. Arnold Toynbee (d. 1975), farfesa a fannin tarihin ƙasashen duniya a Jami'ar London, ya rubuta a cikin littafinsa Civilization on Trial cewa: "Kawar da wayewar kai game da bambancin launin fata tsakanin Musulmi na ɗaya daga cikin manyan nasarorin ɗabi'a da Musulunci ya samu, kuma a duniyar yau akwai buƙatu mai tsanani na yaɗa wannan kyakkyawar ɗabi'ar Musulunci."146

Islam affirmed a universal human brotherhood, a brotherhood that recognized the dignity of every human being and demanded an end to every form of bigotry based on race, color, or class. What is more, the universal brotherhood that Islam established was based on cooperation between people for the betterment of society as a whole. Humanity has suffered countless injustices due to discrimination based on lineage (ethnic patriotism), financial standing (socioeconomic elitism), and/ or skin color (racial supremacy). Historically, these distinctions led to more than just bitter arguments, but also endless hatred, conflict, and generations of carnage. Islam came to a people who were knee-deep in feudal tribalism and bigotry, and within two decades transformed that society into a model of social harmony in which people were liberated from the shackles of discrimination, and “superiority” was based only on piety—which only God could judge, and all could compete for. Arnold Toynbee (d. 1975), a professor of international history at the University of London, writes in Civilization on Trial, The extinction of race consciousness as between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue.146

Abin da Annabi ﷺ ya yi ya fi ban mamaki a kan kawai kawar da fanatanci da wariyar launin fata; ya wuce hakan zuwa ga bayyana cewa ya kamata a yaba tare da rungumar bambancin launin fata da na harshe.

What the Prophet صلى الله عليه وسلم did was more brilliant than simply eliminating bigotry and racism; he went beyond that to argue that racial and linguistic diversity should be appreciated and embraced.

Allah ya ce a cikin Alkur'ani, "Kuma daga cikin alamominSa akwai halittar sammai da ƙasa da kuma bambancin harsunanku da launukanku. Lallai a cikin wannan akwai alamomi ga masu ilimi."147 Marigayi Malik Shabazz, wanda aka fi sani da Malcolm X, ya amince da wannan a cikin sanannen Wasiƙarsa daga Makka ta 1964, inda ya rubuta, "Amurka tana buƙatar fahimtar Musulunci, domin shi ne addini ɗaya tilo da yake goge matsalar launin fata daga cikin al'ummarsa. A tsawon tafiye-tafiyena a ƙasashen Musulmi, na sadu da, na yi magana da, har ma na ci abinci tare da mutanen da a Amurka da an ɗauke su a matsayin farare—amma halin fararen fata an cire shi daga zukatansu ta addinin Musulunci. Ban taɓa ganin ƙwaƙƙwaran zumunci na gaskiya da ake aiwatarwa tare da dukkan launuka tare ba, ba tare da la'akari da launinsu ba."148

Allah says in the Qur’an, “And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed, in that are signs for those of knowledge.”147 The late Malik Shabazz, better known as Malcolm X, recognized this in his famous 1964 Letter from Mecca, in which he wrote, America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white—but the white attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.148

Ba racism kaɗai ne Annabi ﷺ ya kawar ba, har ma da bambancin matsayin zamantakewa. A zamanin da ka'idojin haƙƙin ɗan Adam na duniya sau da yawa ana amfani da su da ma'auni biyu, kuma ana mayar da su makamin neman siyasa da riba, babu lokacin da ya fi dacewa kamar yanzu wajen fahimtar nasarorin ɗabi'a na gaskiya da Muhammad ﷺ ya samu.

It was not just racism that the Prophet صلى الله عليه وسلم eradicated but classism as well. In an era when universal human rights norms are often applied with a double standard and weaponized for political and economic gain, there is no time like the present to appreciate the actual moral accomplishments of Muhammad.

Bambanci da shugabannin siyasa na zamani, waɗanda sau da yawa sun wadatu da maimaita kalmomin kare haƙƙin ɗan Adam, muna ganin Annabi Muhammadu ﷺ yana aiki a kololuwar ƙarfinsa tare da mutunci na duniya na kowane ɗan Adam a zuciyarsa. Kiransa yana da adalci mara tsangwama, wanda har ma ya tabbatar da dukiyar masu arziki da ƙarfin masu iko, idan wannan dukiya ba ta zo ta hanyar cin zarafi ko tara ta ba, kuma idan wannan iko bai koma mulkin danniya ko kama-karya ba. Ya ɗaukaka waɗanda ake zalunta, ya ƙasƙantar da masu wadata, ya haɗa su duka a wata kyakkyawar tsakiya da ake kira 'yan'uwantaka. Kuma tsawon zamanai bayan Annabi na ƙarshe ﷺ ya koma wurin Allah, za a iya samun wayewa cike da adalci da tsaro ga mai arziki da matalauci, Musulmi da wanda ba Musulmi ba, misali mai rai na abin da masu kare haƙƙin ɗan Adam da yawa ke fata a yau. Da umarni kamar, "Ka biya ma'aikaci ladansa kafin gumi ya bushe,"149 Annabi ﷺ ya kawar da rashin adalci da yawa a fannin kuɗi da aka yarda da shi a zamaninsa. Adalcin tattalin arziki na Annabi ﷺ ya taka muhimmiyar rawa wajen inganta matsayin rayuwa gaba ɗaya a farkon ƙarnukan Musulunci, domin wadata ba kasafai take bayyana a cikin al'umma ba idan cin hanci da rashawar kuɗi ya kasance. Mun samu a cikin Journal of Economic History cewa: Bayan annobar Justinian, a farkon ƙarnukan Musulunci, albashin gaske da kuɗin shiga na kowane mutum a Iraki da Masar sun tashi sama da matakin biyan bukata, kuma sun fi na Masar ta Roman da ta Byzantine a ƙarnukan da suka gabaci annobar. Wannan yanayi na manyan albashi da manyan kuɗin shiga ya bayar da gudummawa ga, kuma a lokaci guda ya samu goyon baya daga, karuwar yawan aiki da ke da alaƙa da Zamanin Zinariya na Musulunci. Yayin da yawan jama'a ya fara murmurewa da farko a Iraki sannan a Masar, albashin gaske da kuɗin shiga na kowane mutum suka fara sauka.

Unlike political elites today who often settle for citing human rights verbiage, we find the Prophet Muhammad صلى الله عليه وسلم operating at the height of his power with the universal dignity of every human being in mind. There was a pristine equity in his call, one that even validated the wealth of the wealthy and the power of the powerful, if this wealth was not the fruit of exploitation or hoarding, and if this power did not translate into domination or authoritarianism. He uplifted the downtrodden and humbled the affluent, joining them at a beautiful middle called brotherhood. And for generations after the Final Prophet صلى الله عليه وسلم returned to God, you could find a civilization infused with justice and security for the rich, poor, Muslim, and non-Muslim alike—a lived example of what many human rights advocates aspire to today. With dictates like, “Pay the worker his due wages before his sweat dries,”149 the Prophet صلى الله عليه وسلم eradicated many widely condoned financial inequities of his time. The Prophet’s صلى الله عليه وسلم economic justice played an important role in improving the general standard of living in the early centuries of Islam, as prosperity is seldom reflected in the general population when financial corruption exists. We find in the Journal of Economic History, In the aftermath of the Justinian Plague, during the early centuries of Islam, real wages and per capita incomes in Iraq and Egypt rose well above the subsistence level and well above those for Roman and Byzantine Egypt in the centuries preceding the plague. This environment of high wages and high incomes contributed to and, in turn, was supported by the productivity increases associated with the Golden Age of Islam. As population levels began to recover first in Iraq and then in Egypt, real wages and per capita incomes began to come down.

Sai dai, saboda lokacin ci gaba mai zurfi daga karni na takwas zuwa na goma, yawan amfanin gona, kudaden shiga, da matsayin rayuwa sun ci gaba da kasancewa sama da matakin biyan bukata na tsawon lokaci.150

However, because of the period of intensive growth from the eighth through the tenth centuries, productivity, incomes, and standards of living remained significantly above subsistence for long periods of time.150

Abū Dharr, një nga Sahabët kryesorë të Profetit ﷺ, nuk mund të dallohej nga punëtorët e tij sepse ata visheshin me rroba të njëjta. Kur e pyetën për këtë, ai shpjegoi se Profeti ﷺ kishte thënë: "Shërbëtorët tuaj janë vëllezërit tuaj, të cilët Allahu i ka vënë nën autoritetin tuaj. Kushdo që ka vëllain nën autoritetin e tij, le ta ushqejë me të njëjtën ushqim që ha ai, ta veshë me të njëjtat rroba që vesh ai, dhe të mos e ngarkojë përtej aftësisë së tij. Dhe nëse i ngarkoni me një detyrë, atëherë ndihmojeni atë."151 Biografët raportojnë se një Sahabë tjetër kryesor, Abū al-Dardā', i thoshte devesë së tij kur ajo po vdiste: "O deve, mos më padit para Zotit tënd, sepse kurrë nuk të kam ngarkuar më shumë se sa mund të mbartje!" ‘Urwah ibn Muhammad, nip i një Sahabiu tjetër të madh, shpalli kur mori qeverisjen e Jemenit: "O jemenitë! Kjo këtu është devejaime. Nëse dal nga tokat tuaja me diçka më shumë se ajo, atëherë jam hajdut."152

Abū Dharr , a leading Companion of the Prophet صلى الله عليه وسلم, could not be differentiated from his laborers as they wore identical clothing. When asked about this, he explained that the Prophet صلى الله عليه وسلم had said, “Your servants are your brothers whom Allah has placed under your authority. Whoever’s brother is under his authority should feed him with the same food he eats, clothe him with the same clothes he wears, and not burden him beyond his ability. And if you commission them with a task, then assist him.”151 Biographers report that another leading Companion, Abū al-Dardā’ , would even say to his riding mount as it died, “O camel, do not prosecute me before your Lord, for I never made you carry more than you could bear!” ‘Urwah ibn Muhammad , the grandson of another great Companion, declared upon assuming the governorship of Yemen, “O Yemenites! This here is my camel. If I exit your lands with anything more than it, then I am a thief.”152

Ba zai yiwu ba a cikin wannan babi a lissafa dukkan hakkokin ɗan Adam da Annabi Muhammadu ﷺ ya kafa, da kuma munanan yanayi da ya kawar a lokacin rayuwarsa. Tabbatar da mutunci da girmamawa ga mata, da adalci ga waɗanda ba Musulmi ba, balle hakkoki har ma ga dabbobi da muhalli, kowannensu nau'i ne na nasarori na musamman, sau da dama ma idan aka kwatanta da ka'idojin yau.

It is well beyond the scope of this chapter to list the various human rights the Prophet Muhammad صلى الله عليه وسلم established and the atrocious conditions he uprooted during his lifetime. Securing dignity and respect for women, and justice for non-Muslims, not to mention rights for even animals and the environment, are each a genre of unique accomplishments, many times even when contrasted with today’s standards.