在使人们与造物主的关系端正之后,修复人与人之间的关系自然成为下一步。先知穆罕默德ﷺ这一最终使命的成就,不仅在于倡导在人际交往中的仁慈、同理心和谦逊等美德,还在于建立了一套切实可行的制度,确保这些抽象的理念能够在现实中落实。他ﷺ与所有人交往,不论其差异如何,并消除了他们的偏见。他ﷺ在其告别朝觐的演说中有句名言:"人们啊,你们的主是独一的,你们的始祖阿丹也是一个。"

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.

阿拉伯人并不因此优于非阿拉伯人，非阿拉伯人也不因此优于阿拉伯人；白种人并不因肤色而优于黑种人，黑种人也不因肤色而优于白种人，唯有敬畏（Taqwa）方能分高下。我不是已经传达了讯息吗？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

伊斯兰确立了普世的人类兄弟情谊,这种兄弟情谊承认每一个人的尊严,并要求终结基于种族、肤色或阶层的一切形式的偏见。更为重要的是,伊斯兰所建立的普世兄弟情谊,以人与人之间为促进整个社会的福祉而展开的合作为基础。 人类因基于血统(民族沙文主义)、经济地位(社会经济精英主义)和/或肤色(种族优越论)的歧视而遭受了无数的不公。历史上,这些区分不仅引发了激烈的争论,还造成了无休止的仇恨、冲突以及数代人的浩劫。伊斯兰降临时,那个民族深陷封建部落主义与偏见之中,而在短短二十年间,伊斯兰将那个社会转变为社会和谐的典范:人们摆脱了歧视的枷锁,“优越”只以虔诚为衡量标准,而虔诚只有真主能够评判,人人皆可为之竞相努力。 伦敦大学国际历史教授阿诺德·汤因比(1975年逝世)在《文明的审判》一书中写道:"穆斯林之间种族意识的消泯,是伊斯兰教最杰出的道德成就之一;而在当今世界,恰恰迫切需要宣扬这一伊斯兰美德。"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

先知所做的，远比单纯消除偏见与种族主义更为卓越：他进一步主张，种族与语言的多样性应当被珍视并接纳。ﷺ

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.

“安拉在《古兰经》中说：“在祂的迹象中，有天地的创造，有你们语言和肤色的差异。这里面确有迹象，给有知识的人。”147 已故的马利克·沙巴兹，即更为人所知的麦尔科姆·X，在他1964年著名的《麦加来信》中承认了这一点，他写道：“美国需要了解伊斯兰教，因为这是唯一一种能从其社会中消除种族问题的宗教。在我穿行于穆斯林世界的旅途中，我遇到、交谈，甚至与那些在美国会被视为白人的人一同用餐，但伊斯兰教信仰已将他们心中的白人态度消除了。我以前从未见过，不论肤色如何，各种肤色的人共同践行真诚而真挚的兄弟情谊。”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

不仅是种族主义，先知ﷺ也消除了阶级主义。在当今普世人权准则常常被双重标准对待、并被用作政治和经济牟利工具的时代，正是重新认识穆罕默德真正道德成就的最佳时机。

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.

与当今的政治精英常常只满足于引用人权的空话不同，我们看到先知穆罕默德صلى الله عليه وسلم在权力达到顶峰时，心中所怀的是每个人普遍的尊严。他的召唤中有一种纯净的公平，甚至认可富人的财富和有权者的权力，只要这财富并非剥削或囤积的结果，这权力也没有转变为支配或专制。他扶助受压迫的人，使富足者谦卑，并将二者汇聚于一个名为兄弟情谊的美好中道。在最后的先知صلى الله عليه وسلم回归真主之后的几代人中，人们可以看到一个充满公正、为富人、穷人、穆斯林和非穆斯林都提供安全的文明，它是许多今天人权倡导者所向往之物的现实范例。通过“在工人的汗水干透之前，付给他应得的工资”这样的训令，先知صلى الله观وسلم消除了当时许多被普遍容忍的经济不公。先知صلى الله عليه وسلم的经济公正在伊斯兰教早期几个世纪中，对提升普遍生活水平起到了重要作用，因为当财务腐败存在时，繁荣很少能反映在普通民众身上。我们在《经济史杂志》中看到：在查士丁尼瘟疫之后，伊斯兰教早期几个世纪里，伊拉克和埃及的实际工资与人均收入大幅高于维持生存的水平，也远高于瘟疫之前几个世纪罗马和拜占庭统治下的埃及。这种高工资、高收入的环境既促成了与伊斯兰黄金时代相关的生产率提高，又反过来受其支撑。随着人口水平先在伊拉克、后在埃及开始恢复，实际工资和人均收入便开始下降。

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.

然而，由于公元八至十世纪的密集增长时期，生产力、收入和生活水平在很长一段时间内仍然显著高于维持生存的水平。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

阿布·左尔（Abū Dharr）是著名的圣门弟子，他的衣着与他的仆人完全相同，以致人们无法分辨谁是主人。有人问及此事，他解释说，先知穆罕默德ﷺ曾说：“你们的仆人是你们的兄弟，安拉把他们置于你们的管辖之下。谁的兄弟被置于他的管辖之下，就应让他吃他所吃的食物，穿他所穿的衣服，不要让他承担超出其能力的负担。如果你们派他们去做某件事，就要帮助他。”⁠151 传记作家记载，另一位著名的圣门弟子阿布·达尔达（Abū al-Dardā’）在他的坐骑临死时，甚至会对它说：“骆驼啊，不要在你的主面前控告我，我从未让你负载超过你所能承受的重量！”圣门弟子之一的孙子欧尔沃·本·穆罕默德（‘Urwah ibn Muhammad）在出任也门总督时宣布：“也门人啊！这就是我的骆驼。如果我离开你们的土地时带走的东西超过了它所能驮的，那我就是小偷。”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

本章无法全面列举先知穆罕默德ﷺ在世时所确立的各项人权，也无法尽述他所革除的种种恶劣状况。为妇女争取尊严与尊重，为非穆斯林争取公正，更不用说为动物和环境争取权利，每一项本身都是独特的成就，即便与当今的标准相比，许多方面依然毫不逊色。

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.