诚然，当代世界尚不存在完全成型的伊斯兰意识形态实践模式。然而，伊斯兰并非新兴的宗教或意识形态。相反，在所有单一意识形态中，伊斯兰拥有最长的实践记录。社会主义的实践历史不足八十年。资本主义无论以何种形式出现，其实践记录也仅有两百年左右。而伊斯兰则经历了一千三百多年的实践。在这段时期里，它有过强盛与衰弱、胜利与失败、进步与衰落。换言之，伊斯兰意识形态在现实生活中的漫长历程，已有足够的经验数据，足以印证伊斯兰应对生活各方面的能力：应对危机，解决与人类相关的问题，组织人类的生活，处理战争关系，并管理和平的相互关系。

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.

在伊斯兰教的实践时期，许多民族先后处于伊斯兰的统治之下，他们的语言、种族、宗教、肤色和血统各不相同。因此，伊斯兰教在实践中留下的记录，远比检验一种意识形态所需的更加丰富。本节将简要叙述伊斯兰思想在实践中的历史。若读者希望更详细地了解伊斯兰国家与文明的历史，可以参阅大量有关伊斯兰历史的出版物。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

为了说明伊斯兰思想在建立稳定而公正的制度、实现其目标方面所取得的成功,我将借助学者和历史学家的历史见证。为增强论述与结论的可信度,我还将引用非穆斯林历史学家和学者的见证。

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.

许多历史学家在其著述中专门撰写一部分内容,探讨先知穆罕默德的个人品格,将他视为以伊斯兰教义与信仰为基础的文明的缔造者。这位领袖的个人品格,以及他依据自身思想与信仰塑造社会的能力,证明了这一思想体系的可行性。爱德华·吉本在《罗马帝国衰亡史》中写道,关于先知穆罕默德ﷺ:"穆罕默德的良好理智鄙视王室的排场。真主的使者亲自操持家中的杂务:他生火、扫地、挤羊奶,并亲手补鞋缝衣。他摒弃苦修者的赎罪与功德,毫不做作地过着阿拉伯人那种俭朴的饮食生活。"爱德华·吉本与西蒙·奥克利在另一部著作中,将这种观察从穆罕默德ﷺ独特的治理品格,延伸到他的追随者身上,以及他们维系一个文明长达一千二百多年的能力。穆罕默德ﷺ的道德力量被视为他所缔造文明取得成功的主要因素。吉本与奥克利怀着极大的敬重与钦佩写道:"真正值得我们惊叹的,并非他的宗教得以传播,而是它得以长存。穆罕默德ﷺ在麦加和麦地那铭刻下的那份纯净而完美的印记,历经十二个世纪的动荡,依然保存在印度、非洲和土耳其的《古兰经》皈依者身上。"两位历史学家在著述中也注意到,伊斯兰教义的理论基础与实践之间保持着高度一致。吉本与奥克利写道:"穆斯林始终抵制住了将其信仰与崇拜的对象降低到与人的感官和想象相同水平的诱惑。"历史学家们还以极为精炼的笔触指出,伊斯兰信条的简明性(我信仰独一的真主,以及真主的使者穆罕默德ﷺ)对伊斯兰这一简单而不变的教义得以成功落实产生了巨大影响。 “关于神的理性形象，从未因任何可见的偶像而受到贬损；对先知的尊崇，也从未超出人类美德的限度，而他在世时所立的训诲，使门徒的感恩之情始终保持在理性与宗教的范围之内。”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年,Bosworth Smith牧师在深入考察伊斯兰教历史以及促使伊斯兰教获得成功的人物之后,将穆罕默德ﷺ描述为"国家与教会(或宗教)的首脑",以此指出伊斯兰教内部国家职能与宗教职能的融合。据史密斯牧师所言,穆罕默德ﷺ集教皇与凯撒于一身;但他是没有教皇之野心的教皇,是没有凯撒之军团、没有常备军、没有卫队、没有警察、没有固定税收的凯撒。史密斯牧师以如下见证作结:"若曾有人凭神圣权利而统治,那便是穆罕默德ﷺ,因为他拥有一切权力却没有权力的依托。他不在乎权力的装饰。他私人生活的简朴与他公共生活相称。"换言之,伊斯兰教的全面意识形态得到了强有力且睿智的领导的支持,从而造就了成功的历程。用牧师的话说:"在他的使命被宣告之后,我们拥有一部在其来源、其保存方面都绝无仅有的经典(《古兰经》),没有任何人能够对其实质性的权威提出严肃的怀疑。" 另一项关于伊斯兰教传播历史的考察由Arthur Stanley Tritton进行。他审视了一些历史学家的主张,即伊斯兰教是靠剑传播的,穆斯林在征服他国之后迫使其民族皈依伊斯兰教。1951年,A. S. Tritton写道:"一手持剑、一手持《古兰经》前进的穆斯林士兵形象完全是虚假的。"De Lacy O'Leary在其出版物《十字路口的伊斯兰教》中得出了同样的结论,他写道:"然而,历史清楚地表明,狂热的穆斯林横扫世界、以刀剑强迫被征服民族皈依伊斯兰教的传说,是历史学家曾经重复过的最荒诞不经的神话之一。" 这一结论也得到了詹姆斯·米切纳的支持。他在书中写道:“历史上没有任何宗教像伊斯兰教传播得那样迅速。西方普遍认为,这股宗教浪潮是靠剑实现的。但没有一位现代学者接受这种观点,而《古兰经》明确支持良心自由。”劳伦斯·E·布朗同样驳斥了伊斯兰教靠武力传播的神话,并指出:“确凿的事实足以推翻那种在基督教著作中广泛流传的观点,即穆斯林无论走到哪里,都以剑相逼,迫使人们接受伊斯兰教。” 多位历史学家都指出,伊斯兰教以剑传播的说法毫无证据可言。历史学家K·S·拉马克里希纳·饶在《穆罕默德:伊斯兰的先知》(1989年)一书中说,这一说法是对历史的歪曲,甚至不值得深入考察。他还证实了其他历史学家的结论,即伊斯兰教靠剑的力量传播的说法是不正确的。

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.

在伊斯兰的思想根基、先知穆罕默德ﷺ以及伊斯兰文明的历史叙述中，最为详尽者之一出自阿尔丰斯·德·拉马丁之手。在他那篇著名的文章《土耳其史》中，拉马丁对先知穆罕默德ﷺ作出如下结论："从未有人为自己设定过如此崇高的目标，无论是自觉还是不自觉，因为这一目标是超越人类的：推翻强加于人与其造物主之间的迷信，使神归于人，使人归于神。"拉马丁赞叹穆罕默德ﷺ能够"在物质的混乱和偶像崇拜中被扭曲的诸神之间，恢复关于神性的理性而神圣的观念"。在将理论与实践结合起来时，拉马丁写道："从未有人以如此微薄的手段，承担起如此远超人力的事业，因为他（穆罕默德ﷺ）在构思和执行如此宏大的计划时，除了自身之外别无工具，除了生活在沙漠一隅的一小群人之外别无助力。"这位法国历史学家怀着极大的赞赏指出，将理论根基和意识形态转化为一场革命，并建立起持久的文明：" 从未有人在世界上完成如此巨大而持久的革命，因为在伊斯兰出现后不到两个世纪，它便以信仰和武力统治了整个阿拉伯，并以真主之名征服了波斯、呼罗珊、河中地区、印度西部、叙利亚、埃及、阿比西尼亚、北非所有已知的大陆、地中海的众多岛屿、西班牙，以及高卢的一部分。"在结束其论述时，拉马丁与当代的制度和意识形态作类比，明确地将伟大的称号授予穆罕默德ﷺ，不仅因为他所宣扬的坚实而健全的理论，也因为他在这一根基之上所建立的制度。 他的评论概括如下:“如果伟大的目标、微薄的手段和惊人的成果是衡量人类天才的三项标准,那么谁敢将历史上任何一位伟人与穆罕默德相比?最著名的人物只创造了武器、法律和帝国。即便他们建立了什么,也不过是物质力量,而这些力量往往在他们眼前土崩瓦解。这个人不仅推动了军队、立法、帝国、民族和王朝,还推动了当时世界三分之一地区的数百万人,而且更进一步,他推动了祭坛、神明、宗教、思想、信仰和灵魂。”拉马丁进一步阐述了伊斯兰教的力量及其凭借自身思想塑造民族、使人民团结的能力,他说:“他以一部经书为基础,其中每一个字都成为律法,由此创造了一种精神上的民族共同体,将各种语言和种族的人民融合在一起。他为这一穆斯林民族留下了不可磨灭的特质:憎恶伪神,热爱独一、非物质的上帝。这种捍卫天堂神圣、反对亵渎的复仇式爱国精神,塑造了穆罕默德追随者的美德;他们以教义征服了世界三分之一的土地,这是他的奇迹;或者说,这不是人的奇迹,而是理性的奇迹。”

Perhaps, one of the most thorough accounts of the history of Islam in terms of the ideological foundation, the Prophet of Islam (Mohammad PBUH), and the Islamic civilization was provided by Alphonse de Lamartine.187 In his famous article “Historie de la Turquie,”188 Lamartine made the following conclusion about Prophet Mohammad (PBUH): “Never has a man set for himself, voluntarily or involuntarily, a more sublime aim, since this aim was superhuman; to subvert superstitions which had been imposed between man and his Creator, to render God unto man and man unto God.” Lamartine admired the ability of Mohammad to “restore the rational and sacred idea of divinity amidst the chaos of the material and disfigured gods of idolatry.” On coupling both theory and practice, Lamartine wrote, “Never has a man undertaken a work so far beyond human power with so feeble means, for he (Mohammad) had in the conception as well as in the execution of such a great design, no other instrument than himself and no other aid except a handful of men living in a corner of the desert.” Translating a theoretical foundation and ideology into a revolution and constructing a long-lasting civilization was noted by the French historian with great appreciation: “Never has a man accomplished such a huge and lasting revolution in the world, because in less than two centuries after its appearance, Islam, in faith and in arms, reigned over the whole of Arabia, and conquered, in God’s name, Persia, Khorasan, Transoxania, Western India, Syria, Egypt, Abyssinia, all the known continent of Northern Africa, numerous islands of the Mediterranean Sea, Spain, and part of Gaul.” Concluding his remarks, and drawing analogy with contemporary systems and ideologies, Lamartine decidedly bestows the title of greatness upon Mohammad, not only for the solid and sound theory he proclaimed, but also for the system he built upon that foundation. His remarks are summarized as follows: “If greatness of purpose, smallness of means, and astonishing results are the three criteria of a human genius, who could dare compare any great man in history with Mohammad? 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, 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 the souls.” The power of Islam and its ability to mold nations and create unity among people by the virtue of its own ideas is further explained by Lamartine, where he says, “On the basis of a Book, every letter which has become law, he created a spiritual nationality which blends together peoples of every tongue and race. He has left 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 Mohammad; the conquest of one-third the earth to the dogma was his miracle; or rather it was not the miracle of man but that of reason.”.

拉马丁评论了伊斯兰信条中关于上帝独一性的力量，并认为这一信条本身就是一种奇迹：当它从他的口中被宣讲出来时，便摧毁了所有古老的偶像神庙。这一教义包含两个方面：上帝的独一性与上帝的非物质性。前者说明上帝是什么，后者说明上帝不是什么；一者以剑推翻虚假的神明，另一者则以言辞开启一种思想。

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甘地189是印度伟大的改革家，他对穆罕默德先生ﷺ领导下的伊斯兰文明与思想根基作出了自己的诠释，断言伊斯兰教的传播依靠的是思想的力量，而非刀剑的力量。甘地用以下的话总结了他的发现："我想了解那位（穆罕默德ﷺ）的最美好之处，他今天仍无可争议地主宰着千百万人的心灵。我比以往任何时候都更加确信，在那个时代，为伊斯兰教赢得生活中一席之地的并不是刀剑。是先知ﷺ那严格的朴素、彻底的谦逊，是他对承诺的一丝不苟，是他对同伴和追随者的深切忠诚，是他的勇敢、无畏，以及他对真主和自身使命的绝对信任。正是这些，而非刀剑，使一切在他面前低头，并克服了每一个障碍。当我合上（先知传记的）第二卷时，我遗憾于再也没有更多关于那伟大生平的内容可读。" 爱尔兰诺贝尔奖得主乔治·伯纳德·萧伯纳爵士（Sir George Bernard Shaw）190 就伊斯兰教实现其所宣称的公正与公平目标的能力发表了如下评论："如果有任何宗教有机会在未来一百年内统治英格兰，甚至整个欧洲，那一定是伊斯兰教。"萧伯纳进一步解释道："我一向高度评价穆罕默德ﷺ的宗教，因为它拥有非凡的生命力。在我看来，它是唯一似乎具备那种能够随存在之变化而自我调适的同化能力的宗教，因而能够在每一个时代都打动人心。我研究过他——这位了不起的人物，在我看来，他远非反基督者，他理应被称为人类的救主ﷺ。" 他对伊斯兰教实践的研究以及伊斯兰意识形态在实际中的运作,使萧伯纳表达了他对伊斯兰教能否提供一套能够随时随地满足人类需求的制度的看法;他说:“我相信,如果像他这样的人担任现代世界的独裁者,他将能够以一种为世界带来所急需的和平与幸福的方式解决其问题。我曾预言,穆罕默德的信仰将会为明天的欧洲所接受,正如它今天正开始为欧洲所接受一样。”ﷺ

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.”.

迈克尔·哈特191将先知穆罕默德列为人类历史上一百位最具影响力人物之首。哈特为选择穆罕默德居于伟人之首给出了如下理由:“他是历史上唯一一位在世俗和宗教两个层面都取得极大成功的人。穆罕默德对伊斯兰教的相对影响力,很可能超过耶稣基督和圣保罗对基督教影响力的总和。正是这种世俗影响与宗教影响的无与伦比的结合,让我认为穆罕默德理应被视为人类历史上最具影响力的单一人物。” 与迈克尔·哈特相似,威廉·德雷珀博士192断言,先知穆罕默德对人类施加了最伟大的影响。约翰·罗德韦尔193在其《古兰经》译本的序言中,对先知穆罕默德的生涯也提出了类似看法,认为这是一个奇妙的例证,说明一个对上帝和无形世界怀有深切信仰之人身上所蕴含的力量与生命力。罗德韦尔断言:“他(穆罕默德)将永远被视为那些对同胞的信仰、道德及整个尘世生活产生影响的人之一,这种影响只有真正伟大的人才曾施加或能够施加;而他为传播一项伟大真理所做的努力必将兴旺。” 在评论西方人对穆罕默德的生平以及他引领一个民族走向繁荣、稳定和全球影响力的能力的普遍看法时,W·蒙哥马利·瓦特194赞赏穆罕默德的正直品格:他甘愿为信仰承受迫害,他身边那些信奉他并将他视为领袖的人所具有的高尚道德品格,以及他最终所取得成就的伟大。 进一步说,蒙哥马利认为,《古兰经》以及伊斯兰教其他表述中蕴含着大量神圣真理,他本人和其他西方人仍有许多东西需要从中学习。在他看来,伊斯兰教有力地成为未来唯一宗教之基本框架的有力竞争者。

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.

伊斯兰教最伟大的贡献和成就之一，在于它能够将游牧的阿拉伯部落转变为一个具有全球影响力的文明社会。在伊斯兰教到来之前，阿拉伯人大多是散居在沙漠中的部落，没有留下什么重要的文明痕迹。伊斯兰教使阿拉伯人转变为一个拥有明确使命和文明方法的全新全球性实体，这一点得到了英国历史学家阿瑟·格林·利奥纳德在《伊斯兰教：其道德与精神价值》一书中的认可。他指出："正是穆罕默德ﷺ的天才，正是他通过伊斯兰的灵魂注入阿拉伯人身上的精神，使他们得以崛起。它将他们从部落的停滞与低迷中提升到民族统一与帝国的巅峰。穆罕默德ﷺ的一神信仰之崇高，它所灌输的简朴、节制与纯洁，以及其创始人对自身信条的忠诚，正是这些以真正灵感的全部感召力，作用于他们的道德与智力品格之中。" 阿拉伯人在思想上转变为一个品格卓越、超越当时许多既有民族的民族，这一点也得到了普林斯顿大学闪米特文学荣誉教授菲利普·希提在其著作《阿拉伯通史：从远古至今》中的认可。据希提所言："在短短的一生之中，穆罕默德ﷺ从看似毫无希望的材料中，唤起了一个从未被锻造过的民族；在一个此前仅仅是地理名词的国家里，他建立了一个宗教，这一宗教在广大地区压倒了基督教和犹太教，并奠定了一个帝国的基础，这个帝国很快便将当时文明世界中最富饶的省份纳入其辽阔的疆界之内。" 伊斯兰思想得以成功推行的主要原因之一，在于它将个人的自私动机与伊斯兰使命的整体目标严格区分开来。 这一点也被美国历史学家华盛顿·欧文196在其文章《穆罕默德及其继承者》中所注意到。欧文总结了先知穆罕默德ﷺ的诚信品格与思想特质,他写道:“在私人交往中,他公正无私。他以公平之心对待朋友与陌生人、富人与穷人、强者与弱者,普通民众因他待人和蔼、耐心倾听他们的诉求而爱戴他。”这一独特的品格赋予伊斯兰教强大的推动力,并使其在此后数百年间持续发展。欧文继续写道:“他的军事胜利既未激起他的傲慢,也未引发他的虚荣,而如果这些胜利是为了自私的目的,本会如此。即便在权势最盛之时,他仍保持着与逆境之日相同的朴素举止与仪容。他从不刻意摆出帝王般的架势,若他进入一个房间时受到任何异乎寻常的敬重表示,他反而会感到不悦。若说他志在建立普世的统治,那也是信仰的统治;至于他手中逐渐形成的世俗权力,他运用时毫不张扬,也从未采取任何措施使其在家族中世袭延续。” 伊斯兰教在其实践历史中最伟大的成就之一,是能够将多个民族与种族融合为一个伊斯兰民族(乌玛),以手足之情和信仰之纽带相连。泰勒教长197在1887年于伍尔弗汉普顿举行的教会大会上宣读的一篇论文中指出:“伊斯兰教给奴隶带来希望,给人类带来兄弟情谊,并承认人性的根本事实。”历史学家R.L.梅梅马(R. L. Mellema)也注意到这一点,他指出,伊斯兰教的兄弟情谊学说涵盖所有人类,无论肤色、种族或信仰如何。他进一步主张,伊斯兰教是唯一能够在实践中落实这一学说的宗教。 诚然，无论身处世界何方，穆斯林都会彼此视为兄弟，即使伊斯兰作为一种意识形态尚未处于统治地位。

One of the greatest contributions and achievements of Islam was its ability to transform nomad Arab tribes into a civilized society with global reach. Before Islam, the Arabs were mostly scattered tribes across the desert that did not leave any significant trace of civilization. The Islamic transformation of the Arabs into a new global entity with a well-defined mission and a civilized method was recognized by British historian Arthur Glyn Leonard in Islam, Her Moral and Spiritual Values. He observes, “It was the genius of Muhammad, the spirit that he breathed into the Arabs through the soul of Islam that exalted them. That raised them out of the lethargy and low level of tribal stagnation up to the high watermark of national unity and empire. It was in the sublimity of Muhammad’s deism, the simplicity, the sobriety and purity it inculcated the fidelity of its founder to his own tenets, that acted on their moral and intellectual fiber with all the magnetism of true inspiration.” The ideological transformation of Arabs into a nation with an outstanding character, which surpassed many of the existing ones at the time, was also recognized by professor emeritus of Semitic literature at Princeton University Philip K. Hitti195 in is book History of the Arabs: From the Earliest Times to Present. According to Hitti, “Within a brief span of mortal life, Mohammad called forth of unpromising material, a nation, never welded before; in a country that was hitherto but a geographical expression he established a religion which in vast areas suppressed Christianity and Judaism, and laid the basis of an empire that was soon to embrace within its far flung boundaries the fairest provinces the then civilized world.” One of the main reasons for the successful implementation of the Islamic ideology is the strict separation of the personal selfish motives from the overall objectives of the mission of Islam. This was observed by American historian Washington Irving196 in his article “Mahomet and His Successors.” Irving sums up the integrity and ideological character of Prophet Mohammad in these words: “In his private dealings he was just. He treated friends and strangers, the rich and poor, the powerful and weak, with equity, and was beloved by the common people for the affability with which he received them, and listened to their complaints.” This unique character granted Islam a powerful momentum which lasted for centuries ahead. Irving continues saying, “His military triumphs awakened neither pride nor vain glory, as they would have done had they been affected for selfish purposes. In the time of his greatest power he maintained the same simplicity of manners and appearance as in the days of his adversity. So far from affecting a regal state, he was displeased if, on entering a room, any unusual testimonials of respect were shown to him. If he aimed at a universal dominion, it was the dominion of faith; as to the temporal rule which grew up in his hands, as he used it without ostentation, so he took no step to perpetuate it in his family.” One of the greatest achievements of Islam throughout its implementation history was its ability to melt multiple nations and races into one Islamic nation (Ummah) with bonds of brotherhood and faith. Canon Taylor,197 in a paper read before the Church Congress at Wolverhampton in 1887, makes the following observation: “Islam gives hope to the slave, brotherhood to mankind, and recognition of the fundamental facts of human nature.” This fact was also recognized by historian R. L. Mellema, who notes that the doctrine of brotherhood of Islam extends to all human beings, no matter what color, race, or creed. He further contends that Islam is the only religion which has been able to realize this doctrine in practice. Indeed, Muslims, wherever on the world they are, will recognize each other as brothers, even when Islam as an ideology is not at the ruling level.

英国历史学家H. A. R. 吉布198 指出，伊斯兰教拥有一种宏伟的跨种族理解与合作传统，没有任何其他社会能够像它那样成功地将如此众多、如此多样的人类种族，在地位、机会与努力上平等地团结起来。须知，这种力量源于伊斯兰教的根基，若能善加运用，它仍有能力调和当今世界共同体所面临的、看似不可调和的种族与传统之间的矛盾。在穆斯林之间消除种族意识，是伊斯兰教最杰出的成就之一。在当今这个被种族分裂所撕裂的世界里，迫切需要宣扬伊斯兰教的这一美德。伊斯兰教的这一美德也赢得了包括阿诺德·汤因比199在内的杰出历史学家的赞赏，他曾以极为审慎的态度分析过世界文明。

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.

与大众媒体所宣扬的"恐怖主义根植于伊斯兰教"的说法相反,伊斯兰统治时期的伊斯兰文明史指向了相反的方向。英国历史学家韦尔斯(1866—1946)赞赏伊斯兰教义蕴含着公正、温和地待人处事的伟大传统。在韦尔斯看来,伊斯兰教义激发人们的高尚与宽容。韦尔斯还赞叹伊斯兰所倡导的、既崇高又切实可行的价值观。他还指出,伊斯兰创造了一个与其他所有社会相比,冷酷无情、集体压迫和不公现象最少的社会。这位英国历史学家以这一证词作结:"伊斯兰充满温和、礼仪与兄弟情谊。"印度政治家和活动家萨罗吉尼·奈杜也赞赏伊斯兰讯息中所蕴含的正义。她认为,正义感是伊斯兰最美好的理想之一。她写道:"当我阅读《古兰经》时,我发现了那些充满活力的生命原则,它们不是神秘主义的,而是适用于全世界的日常生活行为的实用伦理。"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

另一个存在争议的方面，是穆斯林与伊斯兰教对待非穆斯林的方式。那种认为伊斯兰教和穆斯林会使非穆斯林遭受苦难、剥夺其作为公民基本权利的担忧，是没有根据的。相反，伊斯兰文明在其盛行时期，充分证明了伊斯兰教对非穆斯林的公正。阿迪森·詹姆斯·塞耶（Addison James Thayer）研究了穆斯林与非穆斯林之间的关系，并得出结论：即便在十字军东征之后，穆斯林统治者也很少让其基督教臣民为十字军的行为受苦。他写道："当穆斯林重新全面控制巴勒斯坦时，基督徒获得了良好的地位，并享受到开明的公正。"阿迪森·詹姆斯还指出，在十字军统治时期，基督徒被禁止进入圣地，直到穆斯林取得胜利，他们才得以享有作为基督徒的权利。

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.

伊斯兰思想在实践过程中所达到的发展水平，得到了学者和历史学家的广泛认可。加州大学洛杉矶分校社会学与生理学教授贾雷德·戴蒙德（Jared Diamond）204 曾精辟地总结了伊斯兰世界在欧洲落后之时的卓越成就。他写道："中世纪的伊斯兰世界技术先进，乐于创新。其识字率远高于同时期的欧洲；它吸收了古希腊文明的遗产，以至于如今许多古典著作只能通过阿拉伯文抄本为我们所知。它发明了风车、三角学和三角帆，并在冶金、机械与化学工程以及灌溉方法上取得了重大进展。在中世纪，技术的流动绝大多数是从伊斯兰世界流向欧洲，而非从欧洲流向伊斯兰世界。直到1500年之后，技术流向才开始逆转。"

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.”.

关于伊斯兰文明在宽容、兄弟情谊、公正、公平、繁荣、进步和人权方面的见证与事实不胜枚举。这里的目的并非讲述历史课程，而是为了消除许多人心中因伊斯兰与恐怖主义、伊斯兰与对人的不公正待遇、伊斯兰与落后之间的联系而滋生的恐惧。历史学家、政治家、学者和作家的种种观察都表明，伊斯兰及其文明与上述任何负面含义相去甚远。

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.