Haqiqatan ham, zamonaviy dunyoda Islom mafkurasining amaliy namunasi to'liq mavjud emas. Ammo Islom yangi din yoki mafkura emas. Aksincha, Islom har qanday yagona mafkuraga nisbatan eng uzoq amaliy joriy etilish tarixiga ega. Sotsializmning tajribasi sakson yildan kamroq. Kapitalizm esa, qanday shakl yoki ko'rinishda bo'lishidan qat'i nazar, amaliyotda atigi ikki yuz yillik tarixga ega. Islom esa ming uch yuz yildan ortiq amalda joriy etilgan. Bu davrda u kuch va zaiflik, g'alaba va mag'lubiyat, taraqqiyot va inqirozni boshidan kechirgan. Boshqacha aytganda, Islom mafkurasining amaliy hayotdagi davomiyligi Islomning hayotning turli jabhalariga moslasha olishini, inqirozlarni yengishini, insoniy muammolarni hal qila olishini, inson hayotini tashkil etishini, urush munosabatlarini boshqarishini va tinch aloqalarni tartibga sola olishini tasdiqlaydigan yetarli ma'lumotlarga ega.

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.

Islam ni amalga oshirish davrida bir qancha xalqlar turli tillar, etnik kelib chiqishlar, dinlar, rang-tuslar va irqlarga ega holda Islom hukmi ostiga kirdi. Shu sababli Islomning amalda qo'llanilish tarixi har qanday mafkurani sinab ko'rish uchun zarur bo'lganidan ancha boy. Ushbu bo'lim Islom mafkurasining amaliyotdagi tarixi haqida qisqacha ma'lumot beradi. Islom davlati va tamaddunining tarixi haqida batafsilroq ma'lumot olish uchun o'quvchi Islom tarixiga oid keng doiradagi nashrlarga murojaat qilishi mumkin.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

Islam mafkurasining o‘z maqsadlariga erishishdagi, ya’ni barqaror va adolatli tizim yaratishdagi muvaffaqiyatini tasvirlash uchun men olimlar va tarixchilarning guvohliklariga tayanaman. Muhokama va xulosalarga ko‘proq ishonchlilik qo‘shish maqsadida musulmon bo‘lmagan tarixchi va olimlarning guvohliklariga ham murojaat qilaman.

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.

Tarixchilarning ko'pchiligi Islom mafkurasi va dini asosida yuzaga kelgan sivilizatsiyaning yaratuvchisi sifatida Muhammad ﷺ payg'ambarning shaxsiyatiga o'z asarlarining bir qismini bag'ishlaganlar. Yetakchining shaxsiyati va uning o'z g'oyalari hamda e'tiqodlari asosida jamiyatni shakllantira olish qobiliyati mafkuraning amaliy jihatdan asosli ekanligini ko'rsatadi. Edvard Gibbon "Rim imperiyasining yuksalishi va inqirozi" asarida Muhammad ﷺ payg'ambar haqida yozadi va shunday deydi: "Muhammadning sog'lom aql-idroki shohlik hashamatini mensimas edi. Allohning elchisi oila xizmatidagi mayda ishlarga o'zini bag'ishlardi: o'choqqa o't qalardi, polni supurardi, qo'ylarni sog'ardi va o'z qo'llari bilan poyabzali va kiyimlarini tikardi. Durvesh kabi riyozat va fazilatni rad etgan holda, u arablarning kamtarona taomlanishiga hech qanday manmanlik ko'rsatmasdan rioya qilardi." Edvard Gibbon va Simon Oakli boshqa bir hisobotida Muhammad ﷺ ning o'ziga xos boshqaruv fazilatlarini uning izdoshlariga hamda ularning qariyb sakkiz yuz yildan ortiq davom etgan sivilizatsiyani saqlab qolish qobiliyatiga qadar kengaytiradilar. Muhammad ﷺ payg'ambarning ma'naviy kuchi u yaratgan sivilizatsiya muvaffaqiyatiga asosiy hissa qo'shgan omil sifatida ko'rsatiladi. Gibbon va Oakli katta hurmat va hayrat bilan yozadilar: "Hayratga soladigan narsa uning dinining tarqalishi emas, balki barqarorligidir: Makka va Madinada u chuqur muhrlagan o'sha sof va mukammal taassurot o'n ikki asrlik inqiloblardan keyin ham Qur'onning hind, afrika va turk muxlislari tomonidan saqlanib qolgan." Mafkuraning nazariy asosi bilan uning amaliy tatbiqi o'rtasidagi izchillik Gibbon va Oakli tomonidan o'z yozuvlarida qayd etilgan. "Musulmonlar o'z e'tiqodlari va ibodatlarining ob'ektini inson sezgilari va tasavvuri darajasiga tushirish vasvasasiga doimo qarshi turganlar." Tarixchilar nafis uslubda shuni ta'kidlaydilar: Islom aqidasining soddaligi (men bir Xudoga va Xudoning elchisi Muhammad ﷺ ga ishonaman) islom mafkurasining oddiy va o'zgarmas g'oyasining muvaffaqiyatli amalga oshirilishiga katta ta'sir ko'rsatgan. Xudoning aqliy obrazi hech qachon ko‘rinadigan but bilan buzilmagan; Payg‘ambarga ko‘rsatilgan hurmat inson fazilatining chegarasidan hech qachon oshib ketmagan, uning tirik ta’limotlari esa shogirdlarining minnatdorchiligini aql va din doirasida saqlagan.179

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

1878-yilda Reverend Bosworth Smith Islom tarixi va uni muvaffaqiyatli joriy etgan shaxs haqida chuqur tadqiqot o‘tkazgach, Muhammad ﷺ ni “davlat va cherkov (yoki din) boshlig‘i” deb ta’riflagan, bu bilan Islomda davlat funksiyalarining birlashganligiga ishora qilgan. Rev. Smitning fikricha, Muhammad ﷺ bir vaqtning o‘zida ham Sezar, ham papa edi; ammo u papaning da’volarisiz papa, Sezarning legionlarisiz, doimiy qo‘shinsiz, qo‘riqchilarsiz, politsiyasiz, doimiy daromadsiz Sezar edi. Rev. Smit o‘z xulosasini quyidagi guvohlik bilan yakunlaydi: “Agar biror kishi ilohiy huquq bilan hukmronlik qilgan bo‘lsa, bu Muhammad ﷺ edi, chunki u kuchning barcha vakolatlariga ega edi, lekin unga tayanch bo‘ladigan vositalar yo‘q edi. U hokimiyatning tashqi ko‘rinishiga e’tibor bermas edi. Uning shaxsiy hayotining soddaligi jamoat hayotiga mos edi.” Boshqacha aytganda, Islomning keng qamrovli mafkurasi kuchli va aqlli rahbariyat tomonidan qo‘llab-quvvatlanib, muvaffaqiyat tarixini yaratdi. Reverendning so‘zlariga ko‘ra, “Muhammad ﷺ ning risolati e’lon qilinganidan so‘ng bizda Qur’on deb ataladigan kitob mavjud bo‘lib, u o‘z kelib chiqishi, saqlanishi jihatidan mutlaqo noyobdir va uning asosli ishonchliligiga hech kim jiddiy shubha bildira olmagan.” Islomning joriy etilish tarixini tekshirgan yana bir tadqiqotni Artur Stenli Tritton o‘tkazgan. U ba’zi tarixchilarning Islom qilich kuchi bilan tarqalgani, musulmonlar yerlarni bosib olgach, boshqa xalqlarni majburan Islomga kiritgani haqidagi da’vosini tekshirgan. 1951-yilda A. S. Tritton yozgan: “Bir qo‘lida qilich, ikkinchi qo‘lida Qur’on bilan oldinga yurayotgan musulmon askari tasviri mutlaqo noto‘g‘ridir.” Shunga o‘xshash xulosani De Lacy O’Leary ham o‘zining “Islam at the Crossroads” nashrida bildirgan, u yozadi: “Tarix shuni ko‘rsatadiki, dunyo bo‘ylab yurish qilgan fanatik musulmonlar va bosib olingan xalqlarni qilich kuchi bilan Islomga majbur qilgan afsona tarixchilar takrorlagan eng g‘alati asossiz afsonalardan biridir.” Bu xulosani Jeyms Maykl ham bergan,185 u shunday deydi: “Tarixda Islomdek tez yoyilgan boshqa din yo‘q. G‘arb keng ravishda bu diniy to‘lqinni qilichning kuchi bilan amalga oshgan deb hisoblab kelgan. Ammo hozirgi zamon olimlarining hech biri bu fikrni qabul qilmaydi, Qur’on esa vijdon erkinligini qo‘llab-quvvatlashda aniq-ravshan.” Lourens E. Braun186 ham Islomning zo‘rlik bilan tarqalgani haqidagi afsonani rad etadi va quyidagilarni yozadi: “Ko‘pgina xristian asarlarida keng targ‘ib qilingan, musulmonlar qayerga bormasin, odamlarni qilich zo‘rlig‘i ostida Islomni qabul qilishga majbur qilgan degan fikr aniq faktlar bilan inkor etiladi.” Islom dinini tarqatish uchun qilichdan foydalangan degan da’voning hech qanday dalili yo‘qligini bir qator tarixchilar ta’kidlaydi. Tarixchi K. S. Ramakrishna Rao “Muhammad: Islom payg‘ambari” (1989) asarida bu da’voni tarixni buzib ko‘rsatish deb ataydi va uni tekshirishga ham arzimasligini aytadi. U boshqa tarixchilarning Islomning qilich kuchi bilan yoyilgani haqidagi da’vo noto‘g‘ri ekanligi to‘g‘risidagi xulosalarini tasdiqlaydi.

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.

Balki, Islom tarixi, uning mafkuraviy asosi, Islom payg‘ambari (Muhammad ﷺ) va Islom sivilizatsiyasi haqidagi eng puxta bayonlardan biri Alfons de Lamartin tomonidan berilgan.187 Uning mashhur “Historie de la Turquie” maqolasida188 Lamartin Payg‘ambar Muhammad ﷺ haqida quyidagi xulosani chiqargan: “Hech kim o‘ziga, ixtiyoriy yoki majburiy ravishda, bundan yuksakroq maqsad qo‘ymagan, chunki bu maqsad insoniy kuchdan ustun edi: insonning Yaratuvchisi bilan o‘rtasiga qo‘yilgan xurofotlarni ag‘darish, Xudoni insonga, insonni esa Xudoga qaytarish.” Lamartin Muhammad ﷺ ning butparastlikning moddiy va buzilgan xudolari tartibsizligi ichida Xudo haqidagi aqliy va muqaddas tushunchani tiklash qobiliyatiga qoyil qolgan. Nazariya va amaliyotni birlashtirgan holda Lamartin yozadi: “Hech kim bunday katta ishni bunday kam vositalar bilan, insoniy kuchdan shunchalik yuqori bo‘lgan ishni qilmagan, chunki u (Muhammad ﷺ) bunday buyuk loyihaning ham tasavvurida, ham amalga oshirishida o‘zidan boshqa vositaga ega emas edi va cho‘lning bir burchagida yashovchi bir qancha odamdan boshqa yordami ham yo‘q edi.” Fransuz tarixchisi nazariy asos va mafkurani inqilobga aylantirish hamda uzoq muddatli sivilizatsiya barpo etishni katta e’tirof bilan qayd etgan: “Hech kim dunyoda bunchalik keng va barqaror inqilob qilmagan, chunki Islom paydo bo‘lganidan keyin ikki asrdan kamroq vaqt ichida, imon va qurol bilan, butun Arabistonda hukmronlik qildi va Xudo nomidan Forsni, Xuroson, Movarounnahrni, G‘arbiy Hindistonni, Suriyani, Misrni, Habashistonni, Shimoliy Afrikaning butun ma’lum qit’asini, O‘rta er dengizining ko‘plab orollarini, Ispaniyani va Galliyaning bir qismini zabt etdi.” Xulosa qilar ekan va zamonaviy tizimlar hamda mafkuralar bilan o‘xshatish o‘tkazib, Lamartin Muhammad ﷺ ga nafaqat e’lon qilgan mustahkam va sog‘lom nazariya uchun, balki shu asos ustiga qurgan tizimi uchun ham buyuklik unvonini qat’iy ravishda beradi. Uning fikrlari qisqacha quyidagicha umumlashtiriladi: «Agar maqsadning ulug'vorligi, vositalarning kamtarligi va hayratlanarli natijalar insoniy dahoning uchta mezoni bo'lsa, tarixdagi qaysi buyuk odamni Muhammad ﷺ bilan qiyoslashga jur'at etish mumkin? Eng mashhur odamlar faqat qurollar, qonunlar va imperiyalar yaratgan. Ular, agar biror narsa bo'lsa, ko'pincha ko'z o'ngida parchalanib ketadigan moddiy kuchlardan boshqasini barpo etmagan. Bu odam esa nafaqat qo'shinlarni, qonunchilikni, imperiyalarni, xalqlarni, sulolalarni, balki o'sha davrdagi obod dunyoning uchdan bir qismidagi millionlab odamlarni harakatga keltirdi; undan ham ortig'i, u qurbongohlarni, xudolarni, dinlarni, g'oyalarni, e'tiqodlarni va qalblarni harakatga keltirdi». Islomning kuchi va uning o'z g'oyalari orqali xalqlarni shakllantirish hamda odamlar o'rtasida birlik yaratish qobiliyati Lamartin tomonidan yanada batafsil izohlangan. U shunday deydi: «Bir kitob asosida, qonunga aylangan har bir harf orqali u har xil tilda so'zlaydigan va har xil irqqa mansub xalqlarni birlashtiradigan ruhiy millat yaratdi. U bu musulmon millatining o'chmas xususiyatini qoldirdi: soxta xudolardan nafratlanish va yagona, moddiydan xoli Xudoga bo'lgan ishqibozlik. Osmonning haqoratiga qarshi bu qasoskor vatanparvarlik Muhammad ﷺ izdoshlarining fazilatini shakllantirdi; yer yuzining uchdan bir qismini dogmaga bo'ysundirish uning mo''jizasi bo'ldi; yoki, to'g'rirog'i, bu inson mo''jizasi emas, balki aql mo''jizasi edi».

Lamartine Islom aqidasining Xudoning birligi haqidagi kuchi to'g'risida fikr bildirib, bu e'tiqodning o'zi shunday mo''jiza ekanini ta'kidlaganki, uning lablaridan aytilishi bilan qadimiy butxonalarning barchasi vayron bo'lgan. Bu aqida ikki qismdan iborat edi: Xudoning birligi va Xudoning moddiy emasligi. Birinchisi Xudo kim ekanini bildiradi, ikkinchisi esa Xudo kim emasligini bildiradi. Biri soxta xudolarni qilich bilan ag'darib tashlagan, ikkinchisi esa so'z bilan yangi g'oyani boshlab bergan.

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.

Hind islohotchisi, buyuk Mahatma Gandhi, Payg'ambar Muhammad ﷺ rahbarligidagi islom tsivilizatsiyasi va mafkuraviy asoslari haqida o'z talqinini bergan hamda islomning tarqalishi qilichning kuchi bilan emas, balki g'oyalarning kuchi tufayli bo'lganini ta'kidlagan. Gandhi o'z xulosalarini quyidagi so'zlar bilan ifodalagan: "Men bugun millionlab insonlar qalbida mutlaq hukmronlik qilayotgan o'sha zotning (Muhammad ﷺ) hayotidagi eng yaxshi narsalarni bilmoqchi edim. Men o'sha kunlarda hayot tuzumida islom uchun o'rin topgan narsa qilich emas, balki ekanligiga avvalgidan ham ko'proq ishonch hosil qildim. Bu Payg'ambarning ﷺ qat'iy soddaligi, o'zini butunlay unutishi, va'dalariga sidqidildan rioya qilishi, do'stlari va izdoshlariga cheksiz sadoqati, jasurligi, qo'rqmasligi, Allohga va o'z vazifasiga bo'lgan mutlaq ishonchi edi. Aynan shu narsalar, qilich emas, hamma narsani o'z yo'liga solib, har bir to'siqni engib o'tdi. Men (Payg'ambar ﷺ tarjimai holining) ikkinchi jildini yopganimda, o'sha buyuk hayot haqida o'qiydigan yana ko'p narsa qolmagani uchun afsuslandim." Irlandiyalik Nobel mukofoti sovrindori ser Jorj Bernard Shou islomning adolat va xolislik borasidagi e'lon qilingan maqsadlarini amalga oshirish qobiliyati haqida quyidagicha fikr bildirgan: "Agar biror din keyingi yuz yil ichida Angliya, hatto butun Yevropani boshqarish imkoniyatiga ega bo'lsa, u islom bo'lishi mumkin." Bernard Shou yana shunday deb izohlaydi: "Men Muhammad ﷺ dinini uning ajoyib hayotiylik kuchi tufayli doimo yuqori baholaganman. Bu menga hayotning o'zgaruvchan bosqichlariga moslasha oladigan, har bir davrga murojaat qila oladigan singdirish qobiliyatiga ega yagona din bo'lib tuyuladi. Men bu ajoyib insonni o'rgandim, va menimcha, u masihga qarshi emas, balki insoniyatning Qutqaruvchisi deb atalishi kerak." U Shouning Islomni amalda va Islom mafkurasini amaliyotda o'rganishi Shouni istalgan vaqtda va istalgan joyda insonlarning ehtiyojlarini qondira oladigan tizimni taqdim etish Islomning qobiliyati haqidagi hissiyotlarini ifodalashga undadi; u shunday deydi: “Agar unga o'xshash inson zamonaviy dunyoning diktaturasini egallaganida, u uning muammolarini dunyoga juda zarur bo'lgan tinchlik va baxt keltiradigan tarzda hal qila olgan bo'lardi, deb ishonaman: men Muhammad ﷺ dinining ertangi Yevropa uchun qabul qilinadigan bo'lishi haqida bashorat qildim, chunki u bugungi Yevropa uchun qabul qilinadigan bo'lib bormoqda.”

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.”.

Maykl Xart191 Payg'ambar Muhammadni (ﷺ) insoniyat tarixidagi eng ta'sirli yuz kishi ro'yxatining tepasiga qo'ygan. Xart bu tanlovini Muhammadni (ﷺ) eng buyuk insonlar ro'yxatining boshiga qo'yishini quyidagicha asoslagan: "U tarixdagi dunyoviy va diniy darajada bir vaqtda eng katta muvaffaqiyatga erishgan yagona inson edi. Muhammadning (ﷺ) Islomga ta'siri Iso Masih va Avliyo Pavlusning Xristianlikka ta'sirining birgalikdagi yig'indisidan ham kattaroq bo'lishi ehtimoli bor. Dunyoviy va diniy ta'sirning mana shu benazir uyg'unligi Muhammadni (ﷺ) insoniyat tarixidagi eng ta'sirli yagona shaxs deb hisoblashga asos beradi, deb o'ylayman." Maykl Xartga o'xshab, doktor Uilyam Dreyper192 ham Payg'ambar Muhammadning (ﷺ) insoniyat zotiga eng katta ta'sir ko'rsatganini ta'kidlaydi. John Rodvell193 Qur'oni Karimning tarjimasiga yozgan so'zboshisida Payg'ambar Muhammadning (ﷺ) hayot yo'lini, Allohga va ko'rinmas olamga chuqur iymon keltirgan kishida mavjud bo'lgan kuch va hayotbaxsh quvvatning ajoyib namunasi sifatida tavsiflagan. Rodvell shunday yozadi: "U (Muhammad ﷺ) din, axloq va butun dunyoviy hayot ustidan o'z hamjinslariga shunday ta'sir ko'rsatganki, bunday ta'sirni faqat haqiqatan buyuk inson o'tkazishi va ko'rsatishi mumkin. Uning buyuk haqiqatni targ'ib qilish yo'lidagi sa'y-harakatlari muvaffaqiyat qozonadi." G'arb xalqlarining Muhammad (ﷺ) hayoti va uning xalqni farovonlik, barqarorlik va global aloqalarga olib chiqish qobiliyati haqidagi keng tarqalgan qarashlariga izoh berib, V. Montgomeri Vott194 Muhammadning (ﷺ) e'tiqodi uchun ta'qibga chidashga tayyorligida, unga ishongan va uni rahbar deb bilgan kishilarning yuksak axloqiy fazilatlarida hamda uning erishgan yakuniy yutug'ining buyukligida namoyon bo'lgan halolligini yuksak baholaydi. Shu so'zlarga qo'shimcha ravishda, Montgomeri Qur'onda va Islomiy qarashning boshqa ifodalarida g'arbliklar, jumladan u o'zi, hali ko'p narsani o'rganishi kerak bo'lgan ulkan ilohiy haqiqat xazinalari mavjud deb hisoblaydi. Uning fikricha, Islom kelajakdagi yagona dinning asosiy tuzilmasini taqdim etishga da'vogar kuchli din hisoblanadi.

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.

Islomning eng buyuk hissalaridan va yutuqlaridan biri uning ko'chmanchi arab qabilalarini dunyo miqyosida ta'sir ko'rsata oladigan, tartibli jamiyatga aylantira olishi edi. Islomdan oldin arablar asosan cho'lda tarqoq yashovchi qabilalar bo'lib, sivilizatsiyaning sezilarli izini qoldirmagan edi. Arablarning Islom tufayli aniq maqsadga ega va tartibli usulga ega bo'lgan yangi jahon miqyosidagi birlikka aylanishi ingliz tarixchisi Artur Glin Leonard tomonidan "Islom, uning axloqiy va ma'naviy qadriyatlari" asarida e'tirof etilgan. U shunday deydi: "Arablarni yuksaltirgan narsa Muhammadning dahosi edi, u Islom ruhi orqali arablarga ruh bag'ishladi. Bu ularni qabilaviy turg'unlik va past darajadagi qoloqlikdan milliy birlik va imperiya cho'qqisiga ko'tardi. Muhammadning deizmidagi yuksaklik, u singdirgan oddiylik, mo''tadillik va poklik, asoschining o'z ta'limotlariga sodiqligi ularning axloqiy va aqliy tolasiga haqiqiy ilhomning barcha jozibasi bilan ta'sir qildi." Arablarning o'sha davrdagi mavjud xalqlarning ko'pchiligidan ustun turadigan ajoyib xarakterga ega millatga ma'naviy o'zgarishi Prinston universitetining semit adabiyoti professori emeriti Filip K. Xitti tomonidan ham e'tirof etilgan. U o'zining "Arablar tarixi: eng qadimgi davrlardan hozirgi kungacha" asarida yozadi. Xittiga ko'ra: "Muhammad inson umrining qisqa muddatida istiqbolsiz xom ashyodan, avval hech qachon birlashmagan millatni yaratdi; hali yaqinda faqat geografik tushuncha bo'lgan mamlakatda u katta hududlarda xristianlik va yahudiylikni bostirgan dinni asos soldi hamda o'sha davrdagi sivilizatsiyalashgan dunyoning eng go'zal viloyatlarini o'z ichiga oladigan keng chegaralarli imperiyaning poydevorini qo'ydi." Islom mafkurasining muvaffaqiyatli amalga oshirilishining asosiy sabablaridan biri shaxsiy xudbin manfaatlarni Islom missiyasining umumiy maqsadlaridan qat'iy ajratishdir. Amerikalik tarixchi Vashington Irving bu haqda o‘zining “Mahomet and His Successors” maqolasida yozgan. Irving payg‘ambar Muhammad ﷺning yaxlitligi va mafkuraviy xarakterini quyidagi so‘zlar bilan ifodalaydi: “Shaxsiy munosabatlarida u adolatli edi. U do‘stlar va begonalar, boylar va kambag‘allar, kuchlilar va kuchsizlar bilan teng munosabatda bo‘lar edi va oddiy xalq uni qabul qilishdagi xushmuomalaligi hamda ularning shikoyatlarini tinglashi uchun sevardi.” Bu noyob xarakter Islomga keyingi asrlar davomida davom etgan kuchli tezlik bag‘ishladi. Irving davom etib yozadi: “Uning harbiy g‘alabalari na mag‘rurlik, na behuda shuhrat uyg‘otmadi, agar ular xudbin maqsadlar uchun qilingan bo‘lganida shunday bo‘lardi. Eng katta qudrat davrida ham u boshiga kulfat tushgan paytdagidek oddiy odob-axloq va ko‘rinishini saqlab qoldi. Shohona holatni ko‘rsatish o‘rniga, xonaga kirganda unga nisbatan odatdan tashqari hurmat izhorlari ko‘rsatilsa, u norozi bo‘lardi. Agar u butun olamga hukmronlik qilishni maqsad qilgan bo‘lsa, bu imon hukmronligi edi; qo‘lida paydo bo‘lgan dunyoviy hokimiyatga kelsak, uni u hashamatsiz ishlatgani kabi, uni oilasida abadiylashtirish uchun hech qanday qadam tashlamadi.” Islomning amalga oshirilish tarixi davomidagi eng buyuk yutuqlaridan biri ko‘plab xalqlar va irqlarni birodarlik va iymon rishtalari bilan yagona islom millati (Ummat)ga birlashtira olishi edi. Kanon Teylor 1887-yilda Wolverhampton’dagi Cherkov kongressida o‘qilgan maqolasida quyidagi kuzatuvni bildiradi: “Islom qulga umid, insoniyatga birodarlik va inson tabiatining asosiy haqiqatlarini tan olishni beradi.” Bu haqiqatni tarixchi R. L. Mellema ham tan olgan bo‘lib, u Islom birodarligi ta’limoti rangi, irqi yoki e’tiqodidan qat’i nazar, barcha insonlarga taalluqli ekanligini qayd etadi. U yana bahs yuritadi, Islom amalda bu ta’limotni ro‘yobga chiqara olgan yagona din. Haqiqatan ham, musulmonlar dunyoning qayerida bo'lishidan qat'i nazar, Islom mafkurasi hukmron darajada bo'lmasa ham, bir-birlarini birodar sifatida tan oladilar.

Britaniyalik tarixchi H. A. R. Gibb198 shunday deydi: Islom insonlar o'rtasidagi o'zaro tushunish va hamkorlikning ajoyib an'anasiga ega bo'lib, boshqa hech bir jamiyat shunchalik ko'p va xilma-xil irqdagi odamlarni teng maqom, teng imkoniyat va teng intilishlarda birlashtirishda bunday muvaffaqiyat tarixiga ega emas. Bu kuch Islomning asosidan kelib chiqishini e'tiborga oling: agar undan foydalanilsa, u bugungi jahon hamjamiyati duch kelayotgan, ko'rinishda bir-biriga mos kelmaydigan irq va an'ana unsurlarini hamon yarashtirish qobiliyatiga ega. Musulmonlar o'rtasida irqiy ongning yo'qolishi Islomning eng ajoyib yutuqlaridan biridir. Irqiy bo'linishlar bilan larzaga kelgan zamonaviy dunyoda Islomning bu go'zal fazilatini targ'ib qilishga kuchli ehtiyoj bor. Islomning bu fazilati jahon sivilizatsiyalarini diqqat bilan tahlil qilgan Arnold Toynbee199 kabi taniqli tarixchilar tomonidan ham qadrlangan.

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.

Mass media'da tarqatilayotgan afsonaga zid ravishda, terrorizm Islomda ildiz otgan, degan fikr to'g'ri emas. Islom davlati hukmronligi davridagi Islom tsivilizatsiyasi tarixi buning aksini ko'rsatadi. Ingliz tarixchisi Wells (1866–1946)200 Islom ta'limotlari adolatli va muloyim munosabat hamda xulq-atvorning buyuk an'analarini o'zida mujassam etganini e'tirof etgan. Wells fikricha, Islom ta'limoti odamlarni olijanoblik va bag'rikenglik ruhida tarbiyalaydi. U, shuningdek, Islom ilgari surgan eng yuksak qadriyatlarni, shu bilan birga, amalga oshirish mumkin bo'lgan darajada ekanini ham yuqori baholaydi. U yana shuni qayd etadiki, Islom shunday jamiyat barpo etganki, unda boshqa barcha jamiyatlarga nisbatan qattiqqo'llik, jamoaviy zulm va adolatsizlik eng kam uchragan. Ingliz tarixchisi bu guvohligini shunday yakunlaydi: "Islom muloyimlik, odob va birodarlikka boy." Hind siyosatchisi va faoli Sarojini Naidu201 ham Islom xabarida mujassam bo'lgan adolat tuyg'usini yuqori baholagan. U adolat tuyg'usi Islomning eng ajoyib ideallaridan biri ekanini ta'kidlagan. U shunday yozgan: "Qur'onni o'qiganimda, hayotning shunday dinamik tamoyillarini topdimki, ular mistik emas, balki kundalik hayot xulqi uchun amaliy axloq bo'lib, butun dunyoga mos keladi."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

Yana bir masala — bu Musulmonlarning va Islomning gayrimusulmonlar bilan munosabatidir. Islom va musulmonlar gayrimusulmonlarni og'ir ahvolga solib, ularning fuqarolik asosiy huquqlarini inkor etadi, degan qo'rquv asossizdir. Aksincha, Islom tamaddunining o'z davridagi yuksalish davri Islomning gayrimusulmonlarga nisbatan adolatliligining buyuk dalilidir. Addison Jeyms Teyer musulmonlar va gayrimusulmonlar o'rtasidagi munosabatlarni o'rgangan va hatto salib yurishlaridan keyin ham musulmon hukmdorlari o'zlarining nasroniy fuqarolarini salib yurishlari uchun kamdan-kam hollarda azoblaganlar, degan xulosaga kelgan.203 U shunday yozadi: "Musulmonlar Falastin ustidan to'liq nazoratni qayta qo'lga kiritganlarida, nasroniylarga yaxshi maqom berildi va ular ma'rifatli adolatni boshdan kechirdilar." Addison Jeyms, shuningdek, salibchilar hukmronligi davrida nasroniylarga ziyoratgohlarga kirish taqiqlangani, Musulmon g'alabalarigacha esa ular nasroniy sifatidagi huquqlaridan foydalana olmaganini ham qayd etadi.

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.

Islom mafkurasining uning amalga oshirilishi davomida erishgan taraqqiyot darajasi olimlar va tarixchilar tomonidan keng e'tirof etilgan. Kaliforniya universiteti (UCLA) sotsiologiya va fiziologiya professori Jared Diamond204 Yevropa ortda qolgan davrda Islomning qanday yuksalganini ajoyib tarzda umumlashtirgan. U yozadi: "O'rta asrlardagi Islom texnologik jihatdan rivojlangan va yangiliklarga ochiq edi. U zamondosh Yevropaga qaraganda ancha yuqori savodxonlik darajasiga erishdi; klassik yunon sivilizatsiyasi merosini shunchalik o'zlashtirdiki, ko'plab klassik kitoblar bizga hozir faqat arabcha nusxalari orqali ma'lum. U shamol tegirmonlarini, trigonometriyani, lateen (uchburchak) yelkanlarini ixtiro qildi va metallurgiya, mexanik va kimyoviy muhandislik hamda sug'orish usullarida katta yutuqlarga erishdi. O'rta asrlarda texnologiya oqimi Yevropadan Islomga emas, balki asosan Islomdan Yevropaga yo'nalgan edi. Faqat 1500-yillardan keyingina bu oqimning asosiy yo'nalishi teskari tomonga o'zgara boshladi."

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.”.

Islom sivilizatsiyasining bag‘rikenglik, birodarlik, adolat, ḥaqqoniylik, farovonlik, taraqqiyot va inson huquqlari borasidagi guvohliklar juda ko‘p. Bu yerda maqsad tarix darsini berish emas. Aksincha, ko‘pchilik qalbini Islom bilan terrorizm, yoki Islom bilan insonlarga nisbatan adolatsizlik, yoki Islom bilan orqada qolish o‘rtasidagi bog‘liqlik tufayli egallagan qo‘rquvni bartaraf etishdir. Tarixchilar, siyosatchilar, olimlar va yozuvchilarning kuzatishlari shuni ko‘rsatadiki, Islom va uning sivilizatsiyasi bunday salbiy tushunchalardan juda uzoqdir.

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.