Xudoyimiz bilan munosabatlarini tuzatgandan keyin, odamlarning bir-biri bilan munosabatlarini yaxshilash tabiiy keyingi qadam edi. Oxirgi Payg'ambar ﷺ ning bu yutug'i faqat odamlarning o'zaro muomalalarida mehribonlik, hamdardlik va kamtarlik kabi fazilatlarni targ'ib qilish bilan cheklanmadi, balki bu mavhum tushunchalarning amalda ro'yobga chiqishini ta'minlaydigan amaliy tizimni yaratishni ham o'z ichiga oldi. U ﷺ odamlarning turli-tumanligiga qaramay, barcha odamlar bilan do'stona munosabatda bo'ldi va ularning tarafkashliklarini yo'qotdi. U ﷺ o'zining Vido xutbasida mashhur so'zlarni aytdi: "Ey odamlar, Rabbingiz yagonadir va otangiz Odam ham yagonadir."

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.

Arabning ajamdan, ajamning arabdan, shuningdek oq terili odamning qora terili odamdan, qora terili odamning oq terili odamdan afzalligi yo‘q, faqat taqvo bilan. Men xabarni yetkazmadimmi?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

Islom insoniyatning umumiy birodarligini tasdiqladi, bu birodarlik har bir insonning qadr-qimmatini tan oldi va irq, rang yoki sinfga asoslangan har qanday taassub shaklига barham berishni talab qildi. Bundan tashqari, Islom o‘rnatgan umumiy birodarlik butun jamiyat farovonligi uchun odamlarning hamkorligiga asoslangan edi. Insoniyat nasl-nasabga (etnik millatparvarlik), moliyaviy ahvolga (ijtimoiy-iqtisodiy elitarizm) va/yoki teri rangiga (irqiy ustunlik) asoslangan kamsitishlar tufayli son-sanoqsiz adolatsizliklarga duch kelgan. Tarixan bu farqlar faqat achchiq bahslarga emas, balki cheksiz nafrat, mojaro va avlodlar davomida davom etgan qirg‘inbarotlikka ham olib kelgan. Islom feodal qabilachilik va taassubga botgan xalqqa keldi va ikki o‘n yil ichida o‘sha jamiyatni ijtimoiy uyg‘unlik namunasiga aylantirdi, unda odamlar kamsitish zanjirlaridan ozod bo‘ldi va “ustunlik” faqat taqvoga asoslandi — buni faqat Alloh baholay oladi va hamma unga erishish uchun raqobatlasha oladi. Londen universitetining xalqaro tarix professori Arnold Toynbi (vafoti 1975) “Civilization on Trial” asarida shunday yozadi: “Musulmonlar orasida irqiy ong yo‘qolishi Islomning eng ajoyib axloqiy yutuqlaridan biridir va hozirgi dunyoda aynan shu islomiy fazilatni targ‘ib qilishga shiddatli ehtiyoj bor.”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

Payg'ambar ﷺ qilgan ish irqchilik va millatchilikni shunchaki yo'q qilishdan ancha yuksak edi; u irqiy va tilga oid xilma-xillikni qadrlash va qabul qilish kerakligini ta'kidlash darajasiga ko'tarildi.

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.

Alloh Qur’onda aytadi: “Uning oyatlaridan biri — osmonlar va yerning yaratilishi hamda tillaringiz va ranglaringizning turlichaligidir. Albatta, bunda ilm egalari uchun oyatlar bor.”147 Marhum Molik Shabazz, ya’ni Malkolm X, 1964 yildagi mashhur “Makkadan xat”ida buni tan olgan holda yozgan: “Amerika Islomni tushunishi kerak, chunki bu irq muammosini o‘z jamiyatidan butunlay yo‘qotadigan yagona din”. Musulmon dunyosidagi sayohatlarim davomida men oq tanli deb hisoblanishi mumkin bo‘lgan odamlar bilan uchrashdim, suhbatlashdim, hatto birga ovqatlandim, ammo ularning ongidan oq tanlilik fikri Islom dini tufayli chiqib ketgan edi. Men hech qachon turli rangdagi odamlar tomonidan, ranglaridan qat’i nazar, samimiy va haqiqiy birodarlikning bunday amal qilinishini ko‘rmagan edim.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

Nafaqat irqchilikni, balki sinfiylikni ham Payg'ambar ﷺ yo'qotdilar. Insoniy huquqlar me'yorlari ko'pincha ikki xil standart bilan qo'llanilib, siyosiy va iqtisodiy manfaat uchun qurol sifatida ishlatiladigan bugungi kunda Muhammad ﷺ ning haqiqiy axloqiy yutuqlarini qadrlash uchun eng munosib vaqt.

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.

Bugungi siyosiy elitalardan farqli o‘laroq, ko‘pincha inson huquqlari haqidagi so‘zlar bilan cheklanib qoladigan, Payg‘ambar Muhammad ﷺ esa o‘zining eng yuqori qudrat cho‘qqisida turganida ham har bir insonning ajralmas qadr-qimmatini nazarda tutgan holda ish olib borganini ko‘ramiz. Uning da’vatida benuqson adolat bor edi; bu adolat hatto boylarning boyligini va kuchlilarning qudratini ham tan olardi, agar bu boylik zulm yoki to‘plab olish natijasi bo‘lmasa, va bu qudrat hukmronlik yoki avtoritarizmga aylanmasa. U kambag‘allarni yuksaltirdi, badavlat kishilarni esa kamtar qildi va ularni birodarlik deb ataladigan go‘zal o‘rtada birlashtirdi. Oxirgi Payg‘ambar ﷺ Allohning huzuriga qaytganidan keyin ham ko‘p avlodlar davomida boy, kambag‘al, musulmon va nomusulmon barchasi uchun adolat va xavfsizlik mavjud bo‘lgan bir tsivilizatsiyani topish mumkin edi — bu bugungi inson huquqlari himoyachilari intilayotgan narsaning tirik namunasi edi. "Ishchiga ter qurimasdan oldin uning haqini to‘lab bering"149 kabi amrlar bilan Payg‘ambar ﷺ o‘z davrida keng tarqalgan ko‘plab moliyaviy adolatsizliklarga barham berdi. Payg‘ambarning ﷺ iqtisodiy adolati Islomning dastlabki asrlarida umumiy turmush darajasini yaxshilashda muhim rol o‘ynadi, chunki moliyaviy korruptsiya mavjud bo‘lganda, farovonlik odatda oddiy xalq hayotida aks etmaydi. "Economic History jurnalida" shunday deyilgan: Yustinian vabosidan keyingi Islomning dastlabki asrlarida Iroq va Misrda real ish haqi va aholi jon boshiga daromadlar yashash darajasidan ancha yuqori ko‘tarildi va vabodan oldingi asrlarda Rim va Vizantiya Misridagi ko‘rsatkichlardan ham ancha yuqori bo‘ldi. Bu yuqori ish haqi va yuqori daromadlar muhitini Islomning Oltin davri bilan bog‘liq mehnat unumdorligining oshishi vujudga keltirdi va shu bilan birga o‘zi ham shu unumdorlik bilan qo‘llab-quvvatlandi. Aholi soni avval Iroqda, keyin Misrda tiklana boshlagach, real ish haqi va aholi jon boshiga daromadlar pasaya boshladi.

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.

Biroq, sakkizinchi asrdan o‘ninchi asrgacha davom etgan jadal o‘sish davri tufayli mahsuldorlik, daromadlar va turmush darajasi uzoq vaqt davomida tirikchilik darajasidan ancha yuqori bo‘lib qoldi.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

Abu Zarr, один из выдающихся сахабов Пророка ﷺ, не отличался от своих работников, так как все они носили одинаковую одежду. Когда его спросили об этом, он объяснил, что Пророк ﷺ сказал: «Ваши слуги — ваши братья, которых Аллах поставил под вашу власть. Кто имеет брата, находящегося под его властью, пусть кормит его тем же, что ест сам, одевает его в ту же одежду, что носит сам, и не возлагает на него непосильной ноши. А если вы поручаете им какое-либо дело, то помогайте им».151 Биографы передают, что другой выдающийся сахаби, Абу ад-Дардо, даже говорил своему верблюду, когда тот умирал: «О верблюд, не обвиняй меня перед твоим Господом, ибо я никогда не нагружал тебя больше, чем ты мог вынести!» Урва ибн Мухаммад, внук другого великого сахаби, объявил, вступив в должность правителя Йемена: «О жители Йемена! Вот мой верблюд. Если я покину ваши земли с чем-либо сверх него, то я вор».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

Ushbu bobda Payg'ambar Muhammad ﷺ hayotlari davomida o'rnatgan turli inson huquqlarini sanab o'tish va u bartaraf etgan dahshatli sharoitlarni keltirish maqsadimizga kirmaydi. Ayollarga qadr-qimmat va hurmat ta'minlash, musulmon bo'lmaganlarga adolat, hayvonlar va atrof-muhit huquqlari haqida gapirmasa ham bo'ladi: bularning har biri, ko'pincha bugungi standartlar bilan solishtirganda ham, o'ziga xos yutuqlar turkumini tashkil etadi.

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.