Mavjud ko'plab ta'riflar orasida mafkurani inson maqsadlari, kutishlari va harakatlarini belgilaydigan maqsadlar va g'oyalar to'plami sifatida ta'riflash mumkin; mafkurani keng qamrovli qarash, narsalarga qarashning bir usuli deb tasavvur qilish mumkin. "Mafkura" so'zining o'zi ijobiy yoki salbiy ma'no yoki ma'no ottenkasini tashimaydi. Destyu de Traси fikricha, "mafkura" so'zi ikki qismdan tuzilgan: idea (g'oya) va logy (mantiq). Boshqacha aytganda, mafkura asosiy va keng qamrovli g'oyadan maqsadlar, aniq vazifalar, qoidalar va tizimlarni keltirib chiqaradigan mantiqni tasvirlaydi. Shu nuqtai nazardan qaraganda, mafkura shunchaki mafkuradir; u na ijobiy, na salbiy, na yaxshi, na yomon, na qabul qilinadigan, na rad etiladigan. U g'oyalar, tushunchalar, tizimlar, qoidalar va usullarni tizimli tarzda tasvirlash imkonini beradi. Shu jihatdan, sotsializm mafkurasini faqat u mafkura bo'lgani uchun tanqid qilib bo'lmaydi. Sotsializmni u o'zida tashiydigan g'oyalar va e'tiqodlar asosida tanqid qilish mumkin; tekshiruv va tanqid obyekti aynan mafkuraning mazmuni bo'lishi mumkin. Xuddi shunday, kapitalizmni faqat mafkura bo'lgani uchun rad etish yoki qabul qilish mumkin emas. Tanqid va tekshiruv obyekti kapitalizmning tamoyillari va ularni qo'llashning ta'siri bo'lishi kerak. Xuddi shu narsa Islomga ham tegishli. Biz Islom tushunchasini u mafkurani shakllantirgani asosida qabul qilishimiz yoki rad etishimiz mumkin emas.

Among the many existing definitions, an ideology can be defined as a set of aims and ideas that directs one’s goals, expectations, and actions; an ideology can be thought of as a comprehensive vision, as a way of looking at things. The word ideology itself does not carry any positive or negative semantics or connotation. According to Destutt de Tracy, the word ideology is assembled from two parts, idea and logy. In other words, ideology describes the logic which derives the set of goals, aims, rules, and systems from a basic and comprehensive idea. From this perspective, an ideology is just an ideology; it is neither positive nor negative, neither good nor bad, neither acceptable nor rejected. It provides a systematic way of describing ideas, concepts, systems, regulations, and methods. In this regard, the ideology of socialism cannot be criticized simply because it comprises an ideology. Socialism can be criticized based on the ideas and beliefs it carries; it is the content of the ideology that could be subject for scrutiny and criticism. By the same token, capitalism cannot be rejected or accepted simply because it stands as an ideology. It is the principles of capitalism and the impact of its application that should be subject for criticism and scrutiny. The same applies to Islam. We cannot accept or reject the notion of Islam on the basis that it formulates an ideology.

David F. Forte, professor of law at Cleveland State University, in an article published by the Heritage Foundation, takes the extreme point when he equates ideology to terrorism and killing and insists that Islam should be viewed only as a religion capable of providing charity. In his own words, “Our policy ought to be that all peoples, of all religions, who fulfill their religion with devotion, charity, equality and concern for others will be celebrated and protected, but that any person—whether in the name of religion or socialism or history—who seeks to take over a state and turn that belief into an ideology, an ideology which terrorizes and kills innocent people, is our enemy and the enemy of all religion.” Where it should be clear that terrorism cannot and should not be tolerated under any circumstances, it should also be clear that terrorism is not equivalent to “ideology.”

David F. Forte, professor of law at Cleveland State University, in an article published by the Heritage Foundation, takes the extreme point when he equates ideology to terrorism and killing and insists that Islam should be viewed only as a religion capable of providing charity. In his own words, “Our policy ought to be that all peoples, of all religions, who fulfill their religion with devotion, charity, equality and concern for others will be celebrated and protected, but that any person—whether in the name of religion or socialism or history—who seeks to take over a state and turn that belief into an ideology, an ideology which terrorizes and kills innocent people, is our enemy and the enemy of all religion.” Where it should be clear that terrorism cannot and should not be tolerated under any circumstances, it should also be clear that terrorism is not equivalent to “ideology.”.

Muhokama qilinayotgan narsa Islomni tasvirlash uchun ishlatiladigan nomlar yoki atamalar emas. Atamalar va nomlardan ko'ra muhimroq narsa ta'riflar va atamalar asosida yotgan g'oyalar hamda tushunchalardir. "Mafkura" atamasi, albatta, "islomiylik", "fundamentalizm", "ekstremizm", "fonetik-izm" yoki shunga o'xshash atamalarga qaraganda neytralroqdir. Chalkashlikka yo'l qo'ymaslik uchun, o'rinli bo'lganda "Islom mafkurasi" iborasi o'rniga oddiy "Islom" so'zidan foydalanishga harakat qilaman.

What is at stake here is not the names or terminology used to describe Islam. What is more important than terms or names are the ideas and concepts underlying the definitions and terms. The term ideology is certainly more neutral than the term Islamism, fundamentalism, Extremism, phonetic-ism, or the like. To avoid any confusion, I will try to use the plain word Islam in lieu of the term ideology of Islam where applicable.

Taxminan 610-yilda Payg'ambar Muhammad (s.a.v.) Yaratuvchi Xudo — Allohdan vahiy shaklida Qur'on qabul qila boshladi.8 Muhammad Makkada yashardi. Makka Ka'bа atrofida qurilgan Muqaddas masjidga mezbonligi bilan mashhur edi. Muqaddas masjid Payg'ambar Ibrohim va uning o'g'li Ismoil tomonidan qurilgan deb ishoniladi. Ibrohim Makkada va uning atrofida targ'ib qilgan din Xudoning yagonaligini va keyinchalik Yahudiylik, Nasroniylik va Islom dinlari tomonidan amalga oshirilgan oliy qadriyatlarni tashviq qilardi. Vaqt o'tishi bilan Makka va uning atrofidagi arablar Ibrohim dinini buzishga va ko'p xudolilik — bir nechta xudolar bilan dinni kiritishga muvaffaq bo'lishdi. Makka va Arabistondagi arablar xudolarning moddiy timsollari sifatida tosh butlarga sig'inishga o'rganib qolishdi. Ka'ba hudud arablari tomonidan muqaddas joy deb hisoblangani uchun Makka qabilalari Makka va boshqa joylardagi arablar sig'iniladigan barcha xudolarning mezbonlari va vasiylari bo'lish yo'llarini topishdi. Bu maqom Makkaning asosiy qabilasi bo'lgan Quraysh uchun alohida mavqe va obro'ni ta'minladi hamda ularga muqaddas joy (Al-Haram) vasiylari unvonini berdi. Obro', hurmat va mavqeidan tashqari, Quraysh muqaddas joy vasiylari sifatidagi o'rnidan moddiy va iqtisodiy foyda olish imkoniyatiga ega edi. Qur'on keyinchalik “Quraysh” deb nomlangan surada Qurayshga bu alohida maqomni eslatdi.9

Around the year 610 CE, Prophet Mohammad (PBUH) began to receive Quran in the form of revelation from Allah, god the Creator.8 Mohammad was living in Mecca. Mecca was famous for hosting the Sacred Mosque built around the place called the Ka’aba. The Sacred Mosque is believed to have been built by Prophet Ibraheem and his son Ismail. The religion propagated by Ibraheem in Mecca and its surrounding preached the oneness of god and the supreme values which were carried out by subsequent religions of Judaism, Christianity, and Islam. Over time, the Arabs in Mecca and its surrounding managed to distort the religion of Ibraheem and introduce polytheistic religion with multiple gods. The Arabs in Mecca and Arabia grew accustomed to worshiping stone idols as material representatives of Gods. Since the Ka’aba was considered a holy place by Arabs in the area, the tribes of Mecca worked out their way to become the hosts and custodians of all gods worshiped by Arabs in Mecca and elsewhere. This status has secured for Quraish, the main tribe of Mecca, a special status and prestige, and won them the title of the custodians of the holy place (Al-Haram). Besides the prestige, honor, and status, Quraish was in a position to gain financially and economically from their position as custodians of Al-Haram. The Quran later reminded Quraish of this special status in a Surah named “Quraish.”9

Islomni e'lon qilishdan oldin, Makkada din an'analar, afsonaviy hikoyalar va xudo tasvirlariga qowtirilgan edi. Xudoning qonunchilik va buyruqlar manbai sifatida roli Makkadagi nufuzli va boy rahbarlarga berilgan edi.10, 11 Oqibatda Ibrohim dinining oliy qadriyatlari Makkada va arab jamoalarida bekor qilindi. Eski dinning eng muqaddas marosimi Ka'bani xudoning rahmati va mag'firatini umid qilib aylanib o'tish edi. Quraysh ta'siri ostidagi arablar bu amalni g'alati bir odatga aylantirdilar, aylanishni yalang'och erkaklar va ayollarga o'tkazganda. Bu amal Islom vahiy qilinganidan yigirma yil o'tib, Makkaning fath etilishidan keyin Payg'ambar ﷺ tomonidan rasmiy ravishda va amalda bekor qilindi.

Taxminan miloddan avvalgi 623-yilda, Islom paydo bo‘lganidan o‘n uch yil o‘tgach, Payg‘ambar Muhammad ﷺ va u zotning sahobalari Makkadan Madina shahriga hijrat qildilar (hijrat kunigacha u shahar Yasrib deb atalgan). Aynan shu yil Islom taqvimining boshlanishi bo‘ldi. Musulmonlar taqvimni Islom haqiqatda paydo bo‘lgan yildan emas, balki o‘sha yildan hisoblashni tanladilar. Bu yilning ahamiyati shundaki, u Islomni nazariy modeldan amaliy modelga aylantirgan voqea bo‘ldi.

Around the year 623 CE, thirteen years after the initiation of Islam, Prophet Mohammad and his companions migrated from Mecca to the city of Medina (called Yathrib until the day of migration). That same year marked the beginning of the Islamic calendar. Muslims chose this year to mark the calendar instead of the year Islam physically began thirteen years earlier. The significance of this year is that it marked the transfer of Islam from being a theoretical model into a practical one.

Payg‘ambar Muhammad ﷺ elchilik vazifasiga — Allohdan vahiy oluvchi sifatidagi vazifasiga — yana bir vazifa qo‘shdilar: odamlarga qoidalarni tatbiq etuvchi davlat arbobi roli. Madinadagi rahbarlik mavqei hech qanday e’tiroz bilan uchramasdan, bir ovozdan tasdiqlandi; hatto Madina atrofida yashovchi yahudiy qabilalari va Islomni to‘liq qabul qilmagan guruh ham unga qarshi chiqmadi.

Prophet Mohammad added to his role as a messenger who receives god’s revelations, the role of a statesman who applies the rules upon people. His leadership position in Medina was unanimously approved without the least challenge, not even from Jewish tribes living in the vicinity of Medina or the group which did not thoroughly accept Islam.

Hijratdan so'ng Madinada yadro Islom davlatining tashkil topishi bilan Qur'on vahyining yo'nalishi yangicha tus oldi. Endi e'tibor ko'proq qoidalar, tartib-intizom, tuzilma, tashkilotchilik va insonlar o'rtasidagi munosabatlarga qaratildi. Islom hukmi ostida yashayotgan Madina aholisidan o'z muammolari, kelishmovchiliklari va nizolarini hukm chiqarish uchun Muhammad ﷺ huzuriga olib kelish so'raldi.

Right after the migration to Medina and the creation of the nucleus Islamic state, the revelation of the Quran took a new direction. The emphasis now is more focused on the rules, regulations, structure, organization, and relationships between people. The people in Medina, who were under the rule of Islam, were requested to bring their issues, problems, disputes to Mohammad for ruling and judgments.

Payg'ambar Muhammad ﷺ yangi jamiyatdagi munosabatlarni tartibga solishga vaqt sarflashni kechiktirmadi. U Makkadan hijrat qilib kelgan kishilarni Madinadagi hamkorlari bilan juftlashtiradigan tizim joriy etdi. Bu juftlash tizimi yangi kelganlarga o'zlari Makkada qoldirgan barcha boylik va mol-mulklaridan keyin yangi joyga va mahalliy hayotga osonlik bilan moslashishlariga imkon berdi. Juftlash dasturining eng ko'zga ko'ringan natijasi mol-mulkni baham ko'rish bo'ldi. Payg'ambar Muhammad ﷺ shuningdek Madinadagi yahudiy qabilalari bilan musulmonlar o'rtasidagi munosabatlarni tartibga soluvchi shartnoma tuzdi. Bu shartnoma Madina va uning atrofining xavfsizligi hamda himoyasi uchun o'zaro mas'uliyatni belgilab berdi.

Shundan so'ng Islom davlati xalifalik (xilofat) davlati nomi bilan tanila boshlandi. Davlat avvalgidek ishlashda davom etdi: qoidalar va nizomlar Qur'on va Sunnat matnlaridan kelib chiqqan holda belgilanardi.

The Islamic state came to be known since then as the state of the caliphate (khilafah). The state continued to function in the same manner: rules and regulations derived from the texts of the Quran and the Sunnah.

Abu Bakr ning Payg‘ambarning birinchi xalifasi etib tayinlanishi bilan islomiy tuzumning shakli va mazmuni o‘ziga xos xususiyat va qiyofa kasb etdi. Bu tuzum xalifa boshchiligidagi davlatni o‘z ichiga olardi. Xalifa davlat rahbari lavozimiga saylov, so‘ngra bay’at jarayoni orqali kelardi. Xalifani tayinlash ishi xalqni vakillaydigan kengashga yuklatilgan edi. Xalifa davlat boshqaruv vazifalarini bajarishda yordam berishi uchun yordamchilar tayinlardi. Davlat ichidagi nizolarni sud xodimlari hal qilardi. Davlat tarkibidagi chekka hududlarni xalifa tomonidan tayinlangan hokimlar boshqarardi. Vaqt o‘tishi bilan davlatning bu organlari yanada barqarorlashdi va aniqroq belgilandi. Xilofat davlati islom tizimlarini amalga oshirish uchun birgalikda mas’ul bo‘ldi. Qur’on va Sunnatdan kelib chiqqan keng qamrovli qoidalar majmuasi orqali islom tuzumining iqtisodiy, ijtimoiy, siyosiy va sud tizimlarini o‘z ichiga olganini ko‘rsatish mumkin. Ushbu nashr uchun ayniqsa qiziq bo‘lgan iqtisodiy tizim keyingi bo‘limlarda batafsilroq muhokama qilinadi.

With the appointment of Abu Bakr as the first successor of the Prophet, the shape and the context of the Islamic structure has taken its distinct character and shape. The structure included a state with the khalifah as the head of the state. The khalifah assumes the post of the head of state through a process of election followed by a process of bai’ah. A council representing the people is charged with the process of appointing the khalifah. The khalifah appoints assistants to help him carry the governing responsibilities. Disputes within the state are handled by judicial personnel. Remote areas within the state are governed by governors appointed by the khalifah. Over time, these organs of the state became more stable and better defined. The state of the khilafah collectively became responsible for the implementation of the systems of Islam. Through a large set of rules derived from the Quran and the Sunnah, it can be shown that the structure of Islam comprised economic, social, political, and judicial systems. Of particular interest to this publication is the economic system, which will be discussed in greater details in subsequent sections.

Islomning mafkuraviy tuzilishi 28-rasmda umumlashtirilgan. Mafkuraning intellektual asosi asosiy e'tiqodni tashkil etadi, u esa o'z navbatida Allohning yagona xudo ekanligiga, Muhammad ﷺ ning barcha odamlarga Allohning so'nggi elchisi ekanligiga hamda Qur'onning insoniyatga yuborilgan so'nggi ilohiy vahiy ekanligiga ishonchni o'z ichiga oladi. Mafkurani amalga oshirish usuli Islom davlati bo'lib, u turli tizimlarning joriy etilishi uchun javobgardir.