Makkada boshlangan va Madinada gullab-yashnagan Islom da'vati jahon miqyosidagi da'vatga aylanish uchun zarur bo'lgan barcha imkoniyatlarga ega edi. Qur'on aniq bayon qilganki, Muhammad ﷺ nafaqat arablar uchun, balki butun insoniyat uchun elchi edi.28 U yana bayon qildiki, bu da'vatning maqsadlaridan biri boshqa dinlar va tizimlarni o'z ichiga olib, ularni egallashdir. Mohiyatan, u Islomning yoyilishi va uning davlatining kengayishi uchun poydevor qo'ydi. Darhaqiqat, Payg'ambar ﷺ bu dunyodan o'tgan paytda, Islom davlatining qo'shinlari Rim va Fors imperiyalarining chegaralarida edi.

The mission of Islam which began in Mecca and flourished in Medina had all what it takes to grow into a global one. The Quran explicitly stated that Mohammad was a messenger not only for the Arabs but for all mankind.28 It also stated that one of the objectives of this mission is to take over other religions and systems. In essence it laid down the foundation for the spread of Islam and the expansion of its state. Indeed, the moment the Prophet (PBUH) departed this world, the armies of the Islamic state were on the borders of both the Roman and the Persian empires.

Islom Madinadagi islomiy davlat tashkil topganidan yuz yil ham o'tmay, Islom Andalusiya (Ispaniya)dan Sumatragacha yetib bordi. Musulmon kemalari O'rta er dengizi va Hind okeanida hukmronlik qildi. Uning kengayish davrida Rim-Vizantiya yoki Fors qo'shinlaridan juda oz qarshilik ko'rsatildi. Ikkala imperiya ham ichki tartibsizlik, korrupsiya va ruhiy holatning tushkunlikka tushishidan aziyat chekardi. Islom yangi zabt etilgan xalqlarga sodda va aqlga muvofiq aqidani hamda adolat va insof bilan ajralib turadigan tizimni taqdim etdi. Ko'pchilik yakka xudolikni ma'qulladi va Vizantiya uch xudolik (uchlik) ta'limotini hamda Fors ikki xudolik (dualizm) qarashini yoqtirmadi. Islom ularning didiga ko'proq mos keldi: ular nafaqat Islomni qabul qildilar, balki uni yanada keng tarqatishga ham hissa qo'shdilar.

Less than one hundred years after the creation of the Islamic state in Medina, Islam had spread from Spain (Andalusia) to Sumatra. The Muslim ships dominated the Mediterranean Sea and the India Ocean. During its expansion, very little resistance came from either the Roman Byzantine or the Persian troops. Both empires have suffered from internal chaos, corruption, and decline of morale. Islam provided to the newly conquered nations a religion with rational and simple creed as well as a system characterized with justice and fairness. Many people favored monotheism and found the Byzantine trinity and Persian dualism distasteful. Islam was more to their liking, and they not only converted to Islam, but helped to spread it further.

Islom bosib olingan yerlarning xalqlariga solinadigan moliyaviy og‘irlik va soliqlarning ko‘p qismini olib tashladi. U millatlar orasidagi chegaralarni yo‘qotdi va barcha millatlar hamda xalqlarga bir xil me’yor bilan munosabatda bo‘ldi. Milliy yoki etnik ustunlik yo‘q edi. Musulmonlar Qur’onda bayon etilgan tamoyilni to‘liq darajada amalga oshirdilar: “Sharaf millatga emas, taqvoga qarab o‘lchanadi.”29 Lin Nilson “Medieval History” kitobida30 shunday deydi: “Musulmonlar diniy bag‘rikenglikka amal qilishgan, Islomning ijtimoiy va iqtisodiy ta’limotlari o‘sha davrdagi boshqa xalqlarnikidan ancha insonparvarroq bo‘lgan.” U shunday xulosaga keladi: Qur’on Rim va Fors imperiyalari xalqlariga umumiy qonunlar va qadriyatlar majmuasini bergan.

Islam removed much of the financial burden and taxation which was imposed upon the people of the conqured lands. It removed the boundaries between nations and treated all nations and peoples by the same standard. There was no national or ethnic supremacy. The Muslims practiced to the fullest extent the principle declared by the Quran: “Honor is measured by piety rather than by national identity.”29 Lynn Nylson in Medieval History,30 says that “Muslims practiced religious toleration, and the social and economic doctrines of Islam were far more humane than those of the other peoples of the time.” She concludes that the Quran gave the peoples of the Roman and Persian empires a common set of laws and values.

Islom dini tarqalishi va uning davlatining kengayishi bilan birga yangi sivilizatsiya paydo bo'ldi. Bu sivilizatsiya uzoq vaqt davomida qurilgan nazariy modelni amaliy modelga aylantirdi. U badaviy jangchi arablarni faqat Qodir Allohning roziligi uchun boshqalarning ishlariga g'amxo'rlik qila oladigan, madaniyatli odamlar guruhiga aylantira oldi. Bu sivilizatsiya yer hukmdorlari haqida yangi tasavvur yaratdi: ular hech qachon qonundan ham, xalqdan ham yuqori emas edi. Rivoyat qilinishicha, Fors shohining elchisi Madinaga halifa Umar ibn al-Xattobni izlab kelganida, uni daraxt soyasida uxlab yotganini ko'rib hayratga tushgan. U o'z shohinikiga o'xshash saroy yoki o'zi odatlangan qo'riqchilarni topmagan. Uning so'zlari yangi sivilizatsiya rahbarlarining xususiyatlarini nafis tarzda ifodalagan: “Adolat bilan hukm qiling, xotirjamlik bilan dam oling.”31

Together with the spread of Islam and the expansion of its state, a new civilization emerged. This civilization translated the theoretical model which was constructed over an extended period of time into a practical one. It was able to transform nomad warrior Arabs into a civilized group of people capable of looking after the affairs of others in return only for the pleasure of the Almighty Allah. The civilization created a new imagery of the rulers of the land: never above the law or above the people. It is reported that when an envoy of the Persian king came to Medina looking for the caliph Omar Bin Al-Khattab, he was astonished to find him lying asleep under a tree. He did not find a palace like that of his own king or guards like those he was used to. His comments elegantly characterized the traits of the leaders of the new civilization: “Rule with justice and rest with a sense of security.”31

Islomning tez va tekis yoyilishi "World Civilization: The Global Experience" kitobida hujjatlashtirilgan bo'lib, unda mualliflar shunday deydilar,

The rapid and smooth expansion of Islam was documented in the book World Civilization: The Global Experience, 32 in which the authors state,

Yettinchi asrda, Muhammad ﷺ ning arab izdoshlari Arabiston yarim orolidan chiqib, birinchi global sivilizatsiyani yaratdilar.

In the seventh century C.E. the Arab followers of Muhammad surged from the Arabian Peninsula to create the first global civilization.

Ular tezda klassik Yunoniston, Misr va Fors sivilizatsiyalari unsurlarini o'zida mujassam etgan imperiyani zabt etdilar. Islomiy savdogarlar, tasavvuf ahli

They quickly conquered an empire incorporating elements of the classical civilizations of Greece, Egypt, and Persia. Islamic merchants, mystics,

va jangchilar Yevropa, Osiyo va Afrikada o'z kengayishini davom ettirdi. Bu jarayon madaniy markazlar o'rtasida almashinuv uchun aloqalar yaratdi va haqiqiy global sivilizatsiyani shakllantirdi.

and warriors continued its expansion in Europe, Asia, and Africa. The process provided links for exchange among civilized centers and forged a truly global civilization.

Texnolog sifatida men eng qiziqarli deb topganim Hewlett Packard (HP) kompaniyasining sobiq bosh direktori “Texnologiya, biznes va bizning turmush tarzimiz: Keyingi nima bo‘ladi” mavzusi ostida o‘tkazilgan konferensiyadagi nutqidagi fikrlar bo‘ldi.33 U sakkiz yuz yildan ortiq dunyoda hukmronlik qilgan Islom sivilizatsiyasi ixtiroga asoslangan bo‘lganini ta’kidladi. Islom harbiy kuchi “hech qachon ma’lum bo‘lmagan” darajada tinchlik va farovonlikka imkon bergan. Islom sivilizatsiyasining hissasini tan olgan holda, u bugungi texnologiyaning “arab matematiklarining hissasiz mavjud bo‘lmas edi” deb aytadi. Falsafiy sohada Rumiy kabi musulmon faylasuflari “o‘zlik va haqiqat haqidagi tushunchalarimizni zabt etgan”. Bag‘rikenglik va fuqarolik kodeksi sohasida Sulaymon kabi yetakchilar “bag‘rikenglik va fuqarolik yetakchiligi haqidagi tushunchalarimizga hissa qo‘shgan”. Fiorinaning kuzatuvlarini o‘ziga xos va noyob qiladigan narsa shundaki, ular 9/11 terroristik hujumlaridan ikki hafta o‘tib aytilgan bo‘lib, bu hujumlar Islomni terrorizm va vahshiylik tushunchalari bo‘yicha asossiz ravishda tanqid ostiga qo‘ygan edi.

Being a technologist myself, I found most intriguing the comments of former CEO of Hewlett Packard (HP) in a speech delivered to a conference held under the theme “Technology, Business and Our Way of Life: What Is Next.”33 She noted that the Islamic civilization which dominated the world for more than eight hundred years was one driven by invention. The Islamic military allowed a degree of peace and prosperity that “had never been known.” In recognition of the Islamic civilization contribution, she notes that today’s technology “would not exist without the contributions of Arab mathematicians.” On the philosophical front, Muslim philosophers like Rumi “challenged our notions of self and truth.” In the domain of tolerance and civic code, leaders like Suleiman “contributed to our notions of tolerance and civic leadership.” What makes Fiorina’s observations distinct and unique is that they came two weeks after the 9/11 acts of terrorism which rendered Islam unjustly scrutinized for notions of terrorism and savage behavior.

Iqtisodiy jihatdan, Islom sivilizatsiyasi jamiyat darajasida farovonlik va shaxs darajasida qashshoqlikning bartaraf etilishi bilan ajralib turardi. Ira Marvin Lapidus o'zining "The History of Islamic Society" kitobida Shimoliy Afrika va Ispaniyadagi sivilizatsiya "g'ayrioddiy iqtisodiy farovonlik" tufayli rivojlanganini qayd etadi.34 Ibn Katheer va Al-Tabariy kabi tarixchilar xabar berishicha, Islom o'zining yuksalishining dastlabki oltmish yilida barcha darajalarda qashshoqlikni yo'qotishga muvaffaq bo'lgan. Islomdagi asosiy xayriya muassasasi bo'lgan zakot ham ijobiy ortiqcha mablag' bilan to'lib-toshgan, chunki farovonlik va moliyaviy barqarorlik tufayli bu xayriya turidan foydalanuvchilar deyarli yo'qolib ketgan.

On the economic side, the Islamic civilization was characterized by prosperity at the societal level and poverty elimination at the individual level. Ira Marvin Lapidus notes in her book The History of Islamic Society that the civilization in North Africa and Spain was fostered by “extraordinary economic prosperity.”34 Historians like Ibn Katheer and Al-Tabari report that within the first sixty years of its rise, Islam managed to remove poverty at all levels. The main charity institution in Islam, Zakah, experienced a positive overflow of money when recipients of this form of charity virtually disappeared due to prosperity and financial stability.

Tarixchilar, siyosatchilar, yozuvchilar va tanqidchilar Islomning hayratlanarli tezlikda tarqalib, kengayganiga kelishadi. Ular sivilizatsiyaning turli jihatlarini tasvirlaydi, ba’zilari esa bu hodisani qandaydir tarzda izohlab berishgan. Noah Feldman o‘zining «The Fall and the Rise of Islamic State» kitobida birinchi islom davlatining yuksalishi va tarqalishini Shari’ah (Islom huquqiy kodeksi) ning joriy etilishi hamda o‘zini olim deb e’lon qilgan kishilar tomonidan saqlab turilgan nazorat va muvozanat mexanizmi bilan bog‘lagan. Fransuz tarixchisi Lamartine esa bu hodisani 35

Historians, politicians, writers, and critiques agree that Islam spread and expanded at a breathtaking speed. They describe different aspects of the civilization and some have provided some sort of explanation for that phenomenon. Noah Feldman in his book The Fall and the Rise of Islamic State attributed the rise and spread of the first Islamic state to the implementation of the Shari’ah (the Islamic legal code) coupled with a check-and-balance mechanism maintained by self-proclaimed scholars. French historian Lamartine attributed the phenomenon to a momentum 35

Payg'ambar Muhammad ﷺ ning g'ayrioddiy fazilatlari tufayli yuzaga kelgan. Shunga o'xshash kuzatuvlarni ser Bernard Shou ham qilgan.

generated by the extraordinary character of Prophet Mohammad (PBUH). Similar observations were made by Sir Bernard Shaw.

Muhammad ﷺ shaxsiyati va xulqining Islomning yuzaga kelishi va tarqalishiga katta ta’siri bo‘lganligi haqiqatdir. Biroq bu ta’sirning ko‘p asrlar davomida saqlanib qolishi uchun batafsilroq muhokama talab etiladi. Xuddi shunday, Islom qoidalarining Shari’at shaklida amalga oshirilishi Islom davlati va tamaddunining barqarorligida hal qiluvchi rol o‘ynadi. Ammo o‘sha Shari’atning shunchalik uzoq davr mobaynida dolzarb bo‘lib qolishi uchun esa chuqurroq tahlil talab etiladi.

It is true that the personality and character of Mohammad had a great impact on the rise and spread of Islam. But for that impact to last many centuries ahead requires more elaborate discussion. Similarly, the implementation of the rules of Islam in the form of Shari’ah was instrumental to the sustainability of the Islamic state and civilization. But for that Shari’ah to remain relevant for such a long period of time requires more analysis.

Payg'ambar Muhammad ﷺ tomonidan berilgan rahbarlik va uslub uzoq vaqt davomida dolzarb hamda ta'sirli bo'lib qolganining sababi bitta oddiy narsada edi: musulmonlar Muhammad ﷺ ni Allohdan vahiy oluvchi zot deb bilishgan. Muhammad ﷺ ning Allohning elchisi ekanligiga ishonish Allohning xudo ekanligiga ishonish bilan teng edi. Shuning uchun musulmonlar Muhammad ﷺ ning hayotini qayd etishga kirishganlarida, ular Qur'ondan tashqari yana bir vahiy manbai to'playotganlarini bilishgan. Ajablanarlisi emaski, dastlabki musulmonlar Payg'ambar ﷺ ning so'zlari, amallari va xulq-atvorini to'plash uchun butunlay yangi uslubiyat ishlab chiqdilar.

The leadership and methodology provided by Prophet Mohammad remained relevant and influential for one simple reason. Mohammad was perceived by Muslims as one who receives revelation from Allah. The belief in Mohammad as a messenger from Allah was tantamount to the belief in Allah as a god. So when the Muslims set out to document Mohammad’s life, they knew that they were compiling another source for the revelation in addition to the Quran. It is not a coincidence that early Muslims formulated a whole new methodology for compiling the statements, the actions, and behavior of the Prophet (PBUH).

Musulmon olimlari har bir Payg‘ambar ﷺ bilan bevosita yoki bilvosita aloqada bo‘lgan kishi haqida mumkin bo‘lgan barcha tafsilotlarni to‘plagan, ularni o‘z ichiga olgan keng qamrovli shaxslar ma’lumotlar bazasini yaratganlar. Bu Payg‘ambar ﷺ ga nisbat berilgan har qanday rivoyatning ishonchliligini tekshirish uchun zarur deb hisoblangan. Shu jarayonda Imom Buxoriy, Imom Muslim, Imom Nasoiy, Imom Termiziy va Imom Abu Dovud kabi olimlar Payg‘ambar Muhammad ﷺ ga yolg‘on nisbat berilgan minglab rivoyatlarni saralab chiqarganlar. Musulmonlar uchun Payg‘ambar Muhammad ﷺ ning hayoti va amallari aqidaning bir qismidir. Qur’oni Karim bu haqiqatni bir necha o‘rinda tasdiqlaydi. Bir o‘rinda Alloh taoloni sevish bilan Muhammad ﷺ ga ergashish o‘rtasida to‘g‘ridan-to‘g‘ri bog‘liqlik o‘rnatadi.36 Boshqa bir o‘rinda esa Qur’on musulmonlarga Alloh elchisi ﷺ ularga bergan barcha narsani olish va qabul qilishni buyuradi.37

Muslim scholars invented what amounts to a profiling knowledge database in which they collected all possible details about each and every one who has been in direct or indirect contact with the Prophet. This was deemed necessary to authenticate any piece that was attributed to the Prophet. In the process, the Muslim scholars like Bukhari, Muslim, Nisa’i, Tirmidhi, and Abu Dawoud managed to filter out thousands of references falsely attributed to Prophet Mohammad (PBUH). To the Muslims, the life and products of Prophet Mohammad were part of the creed. The Quran confirmed this fact in several places. In one location, it made a direct link between loving Allah and following Mohammad.36 In another place, the Quran asked the Muslims to take and accept everything that the Messenger of Allah provided to them.37

Payg'ambar Muhammad ﷺ o'z da'vatining ustunligini ta'minlash yo'lida aniq, amaliy va real yo'nalishga ega bo'lgan strategiyalar, taktikalar va rejalarni qabul qildilar. Ular rejalarni tuzishda ham, amalga oshirishda ham hech qachon xurofot yoki g'ayritabiiy kuchlarga tayanmadilar. G'alaba oxir-oqibat Alloh tomonidan ato etilishini e'lon qilgan paytda ham, barcha tayyorgarlik va ehtiyot choralarini odamlarning o'zlari ko'rishi lozimligini qat'iy talab qildilar. Boshqacha aytganda, u zot da'vatning muvaffaqiyati yoki muvaffaqiyatsizligi uni olib boruvchi odamlarning sadoqati, fidoyiligi va qurbonlikka tayyorligi darajasiga bog'liqligini aniq bayon qildilar. G'oyalar, tushunchalar, qoidalar, me'yorlar va qadriyatlarning adolatli, xolis va oliy bo'lishi Islom xabarining yuksalishi va ravnaq topishi uchun o'z-o'zidan yetarli emas. Bu g'oyalarga va ularning tizimlariga ishonadigan odamlar guruhining mavjudligi g'oyalarning o'zi to'g'ri bo'lishi kabi zarurdir.

In pursuing the prevalence of his mission, Prophet Mohammad assumed strategies, tactics, and plans which are both tangible and practical. He never relied on superstitious or supernatural forces in sketching or implementing the plans. At the time when he preached that victory is ultimately provided by god, he insisted that all preparations and precautions need to be carried out by the people. In other words, he made it clear that the success or failure of the mission depends on the degree of commitment, devotion, and sacrifice of the people who carry the mission. The fact that the ideas, concepts, rules, regulations, and values are just, fair, and supreme do not suffice for the message of Islam to rise and prosper. The existence of a group of people who believe in the ideas and its systems is as essential as the correctness of the ideas themselves.

Qur'on shaxsiyat bilan ilohiy vahiy o'rtasidagi chegarani ehtiyotkorlik bilan ajratib berdi. Urg'u ilohiy vahiyga qaratildi. Qur'on ko'plab o'rinlarda Payg'ambarning o'zini ham nozil qilingan qonunga qat'iy amal qilishga undadi.38 Moida surasida (5-sura, 49-oyat) Qur'on quyidagi cheklovni qo'yadi: "Shuning uchun ular orasida Alloh nozil qilgan (vahiy) bilan hukm qil (ey Muhammad) va ularning behuda xohishlariga ergashma, Alloh sanga nozil qilgan ba'zi narsalardan seni chalg'itib qo'yishlaridan ehtiyot bo'l". Gap shundaki, islom aqidasi Payg'ambarning Alloh tomonidan vahiy oladigan oddiy inson ekanligida hech qanday shubha qoldirmagan va musulmonlar Elchiga ergashgandagina Allohga ibodat qilgan bo'ladilar. Shu bois, bu aqida mo'minlarning ongida va qalbida yashab turar ekan, Muhammad ﷺ ning ta'siri ham tirik va faol bo'lib qoladi.

The Quran carefully drew the line between the personality of the Prophet and the divine revelation. The emphasis was on the divine revelation. In numerous locations, the Quran warned the Prophet himself to keep a strict observation of the revealed code.38 In Surah Al-Maidah (chapter 5, verse 49), the Quran makes the following restriction “And so judge ( O Muhammad) among them by what Allah has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allah has sent down to you.” The point is that the Islamic creed left no doubt that the Prophet was but a man who receives revelation from Allah, and that the Muslims will only be worshiping god when they follow the Messenger. Then as long as the creed remains alive in the minds and hearts of the believers, the impact of Prophet Mohammad remains alive and active.

Xuddi shunday, Qur'on axloq qoidalarini aqida bilan birga bayon qilgan. Qur'on mo'minlarga shunchaki yaxshi amal qilish yoki yomon ishdan tiyilishni buyurmagan. Aksincha, amal bilan uni buyurgan ilohiy manba o'rtasidagi bog'liqlikni ta'kidlagan. Masalan, Qur'on spirtli ichimliklarni taqiqlash haqida hukm nozil qilganda, uni boshqa oliy qadriyatlar qatoriga joylashtirgan. Maida surasining 90-oyatida shunday deyiladi: "Ey iymon keltirganlar! Muskirot (barcha turdagi spirtli ichimliklar), qimor, ansob va azlom (falokatga olib boruvchi taxmin o'yinlari) shaytonning nopok ishidir. Bas, ulardan (butunlay) qoching, shoyad najot topsangiz." Oyat "Ey iymon keltirganlar!" degan murojaat bilan boshlanishiga e'tibor bering: bu tinglovchilarga ularning imonini eslatadi, buyruqqa bo'ysunishlari uchun esa bu juda muhimdir. So'ngra taqiqlangan ishlar, masalan spirtli ichimliklar, shayton ishlari bilan bog'lanadi. Bu oyat nozil bo'lganda, musulmonlar oldin zaxira qilib qo'ygan barcha sharobni to'kib tashladilar, shu sababli Madina ko'chalari sharobga to'lib ketdi.

By the same token, when the Quran revealed code of conduct, it did so in conjunction with the creed itself. The Quran did not simply ask the believers to do a good deed or to refrain from doing an evil deed. Rather it emphasized the link between the action and the divine source that stands behind the command of the action. For example, when the Quran revealed a rule regarding the prohibition of alcoholic drink, it wrapped the rule within a set of other supreme values. In Surah Al-Maidah (chapter 5, verse 90) it says, “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansâb, and Al-Azlâm (forms of lottery) are an abomination of Shaitân’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.” Note how the verse begins with an address “O you who believe!” reminding the audience of their belief, which is important for their compliance with the command. Then it links the prohibited acts, e.g., alcoholic drinks, to the acts of the devil (Shaitan). When this verse was revealed, the Muslims dumped all the wine they had previously stored to the extent that the streets of Medina were flooded with wine.

Qur'on ehtiyoji bor kishilarga pul berishni mo'minlardan talab qilganida, bu saxovat va bag'rikenglikni rag'batlantiradigan uslubda bo'lgan. Baqara surasining 245-oyatida (2-sura, 245-oyat) Qur'on mo'minlarni o'z moliyalarini birodarlariga qarz berishga undaydi va bu amalni Allohga qarz berish bilan teng qo'yadi.39 Boshqa o'rinlarda esa Alloh mo'minlarga bergan boylikni Alloh yo'lida sarflashni talab qilishi takrorlanadi. Bu fikr Hadid surasining 7-oyatida (57-sura, 7-oyat) eng aniq ifodalangan: "Allohga va Uning Rasuliga iymon keltiringlar va sizlarni Uning xalifalari qilib qo'ygan narsalardan sarflanglar. Sizlardan iymon keltirib, (Alloh yo'lida) sarflaganlarga katta ajr bordir." Bu uslub Qur'on bo'ylab izchil davom etadi, qoidalar boylik, savdo, ovqatlanish odatlari, nikoh, taloq, urush, tinchlik, oilaviy munosabatlar, axloq, odob yoki boshqa har qanday masalaga taalluqli bo'lsin.

When the Quran requested of the believers to give money to those who are in need, it did so in a style conducive to generosity and munificence. In Surah Al-Baqara (chapter 2, verse 245), the Quran motivates the believers to lend their money to their fellow men saying that this act is equivalent to giving Allah a loan.39 In other places it repeats the fact that Allah requests the believers to expend the wealth that has been provided to them by Allah. This notion is most clear in Surah Al-Hadeed (chapter 29, verse 7), which states, “Believe in Allah and His Messenger and spend of that whereof He has made you trustees. And such of you as believe and spend (in Allah’s Way), theirs will be a great reward.” This style is consistent throughout the Quran, whether the rules are related to wealth, trade, food habits, marriage, divorce, war, peace, family relations, morals, ethics, or any other issue.

Shuni ta'kidlash kerakki, Islom Allohning yaratuvchi sifatidagi oliy hokimiyatini, uning yuborgan qonunlari va qoidalariga nisbatan ustun qo‘yishga juda katta e’tibor bergan. Qonunlarga va xulq-atvor qoidalariga rioya qilish oxir-oqibat kishining Islom aqidasiga bo‘lgan e’tiqodining samimiyligini isbotlovchi dalil hisoblanadi. Qur’oni Karimning Niso surasi (4-sura, 65-oyat) bu xulosani tasdiqlaydi: “Yo‘q, Robbingga qasamki, to ular o‘rtalaridagi barcha nizolarda seni (ey Muhammad) hakam qilmaguncha, va sening hukmingdan dillarida hech qanday norozilik topmaguncha va to‘liq itoat bilan qabul qilmaguncha, imon keltirgan bo‘lmaslar.” Bu esa Payg‘ambarimiz ﷺ hayotlarining 65 foizdan ortig‘ini payg‘ambarlik davrida aqidani imon va mafkuraning poydevori sifatida barpo etish va mustahkamlashga sarflaganini yana bir bor eslatadi.

The point is that Islam was very keen about maintaining the ultimate sovereignty to Allah the creator rather than to the laws and regulations that come from him. The adherence to the laws and code of conduct is eventually a proof for the sincerity of one’s belief in the creed of Islam. In Surah Al-Nisa’a (chapter 4, verse 65), the Quran confirms this conclusion: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) rule in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” This brings back into play the fact that Prophet Mohammad spent more than 65% of his life span as a prophet building and strengthening the creed as a foundation of faith and the ideology.

Islomning yoyilishi, Islom davlatining kengayishi va uning tsivilizatsiyasining hukmronligi musulmon ummatining keng qatlamlarining imonning ilmiy asoslariga sodiqligi va fidoyiligining tabiiy natijasi edi. Noah Feldman o'z tadqiqoti va tahlili orqali kuzatgan narsa Shariat amalga oshirilishi orqali shu e'tiqodga rioya qilishning namoyon bo'lishidir. Olimlarning roli Shariat qonunchiligi bilan uning manbai, ya'ni yuksak Alloh o'rtasidagi aloqani saqlab qolishdan iborat edi. Odamlar biror masala bo'yicha islomiy fikr so'raganlarida, ulamolar shunchaki o'sha masala bo'yicha mavhum islomiy hukmni (ruxsat etilgan, majburiy, mustahab, taqiqlangan yoki makruh) bayon qilib qo'ymas edi. Aksincha, ular hukmni Qur'on yoki Sunnat (Payg'ambarimizning ﷺ so'zlari va amallari) dagi berilgan matnlardan chiqarib olar edilar. Hukmni u chiqarishda foydalanilgan dalillar bilan birga yetkazar edilar. Shu yo'sinda ular tinglovchilarni hukmga kuch beruvchi va unga rioya qilish sababini beruvchi ilohiy vahiy bilan bog'lab turar edilar.

The spread of Islam, the expansion of the Islamic state, and the dominance of its civilization were a natural consequence of the adherence and devotion of the Muslim community at large (the Muslim Ummah) to the intellectual foundations of the faith. What Noah Feldman observed through his research and analysis is the manifestation of this observance to the creed through the implementation of the Shari’ah. The role of the scholars was merely to sustain the links between the code of Shari’ah itself and the source of the code, i.e., Allah the supreme. When people requested an Islamic opinion on any issue, the scholars (ulama) did not simply provide an abstract Islamic opinion on the particular issue (e.g., allowed, obligated, recommended, banned, or discouraged). Rather, they would derive the rule from given texts in the Quran or the Sunnah (Prophet’s statements and acts). They would pass on the rule together with the evidences used to derive that rule. This way, they kept the audience connected to the divine revelation which gives power to the rule and provides the audience with the reason to adhere to the rule.

Bu amaliyot asosiy mazhablar atrofida shakllangan yirik olimlarning adabiyotlarida batafsil qayd etilgan. Abu Hanifa, Ja’far, Al-Shofi’iy, Ahmad ibn Hanbal va Molik ibn Anas kabi buyuk olimlarning mashhur kitoblari buning ajoyib dalilidir. Har bir mazhab doirasida yuzlab kitoblar yozilgan. Bu kitoblarning har biri hukmlar to‘plamini, ularga oid barcha Qur’on va Sunnat matnlarini hamda bu hukmlarni ushbu matnlardan chiqarishda qo‘llangan mantiqni o‘z ichiga oladi.

This practice was thoroughly documented in the literature of the prominent scholars around whom the main schools of thought were organized. The famous books of the major scholars Abu Hanifah, Ja’afar, Al-Shafi’i, Ahmad Bin Hanbal, and Malik Bin Anas provide an outstanding proof to this effect. Within each school hundreds of books were composed. Each and every one of these books provides a collection of rules with all relevant texts from the Quran and Sunnah and the logic used to derive the rules from these texts.

623-yilda Payg'ambar Muhammad ﷺ tomonidan asos solingan xalifalik davlati 1924-yil 3-martda to'liq to'xtadi. Ming üch yuz yillik o'sish, kengayish va hukmronlikdan so'ng, Islom odamlarning iqtisodiy, siyosiy va ijtimoiy hayotida o'zining amalga oshishi uchun xizmat qilgan vositasini yo'qotdi. Xalifalik davlatini bekor qilish qarorini Istanbuldagi Milliy Majlis Mustafo Kamol Otatürk rahbarligida qabul qildi. Davlatning tugatilishi tanazzulning boshlanishi emas edi; aslida u tarixda ancha oldinroq boshlangan uzoq tanazzul jarayonining natijasi edi.

The state of khilafah established by Prophet Mohammad in the year 623 came to a complete halt on March 3, 1924. After thirteen hundred years of growth, expansion, and dominance, Islam lost the instrument responsible for its realization in the economic, political, and social lives of people. The decision to abolish the state of khilafah was taken by the National Assembly in Istanbul under the direction of Mustafa Kemal Atatürk. The termination of the state was not the beginning of the decline; in fact it was a result of a long process of decline which began at a much earlier stage in history.

Noah Feldman, in his book The Fall and Rise of the Islamic State, attributes the decline to the diminishing role of the scholars in maintaining a check against the rulers’ obligations to implement the Shari’ah of Islam. This process began more than one hundred years before the final collapse took place. There is no doubt that the role of the scholars is instrumental to the sustainability of the Shari’ah. Their role, however, is to continuously rejuvenate the energy of the creed in the minds and hearts of the people and the rulers alike. When the rules of the state were compiled and coded in a book called the Majillah, they were given as abstract rules stripped off the divine source that gave them power in the first place. The rules were correctly derived from Islamic sources. No one could argue against their legitimacy from an Islamic perspective. Due to the separation between the rules of the Shari’ah and the divine code behind these rules, the public almost lost the connection of their creed to their daily life affairs, except maybe for the daily rituals. When the decision to abort the khilafah came in 1924, the general public did not feel that the base of their Islam and the foundation of their faith were being uprooted.

Noah Feldman, in his book The Fall and Rise of the Islamic State, attributes the decline to the diminishing role of the scholars in maintaining a check against the rulers’ obligations to implement the Shari’ah of Islam. This process began more than one hundred years before the final collapse took place. There is no doubt that the role of the scholars is instrumental to the sustainability of the Shari’ah. Their role, however, is to continuously rejuvenate the energy of the creed in the minds and hearts of the people and the rulers alike. When the rules of the state were compiled and coded in a book called the Majillah, they were given as abstract rules stripped off the divine source that gave them power in the first place. The rules were correctly derived from Islamic sources. No one could argue against their legitimacy from an Islamic perspective. Due to the separation between the rules of the Shari’ah and the divine code behind these rules, the public almost lost the connection of their creed to their daily life affairs, except maybe for the daily rituals. When the decision to abort the khilafah came in 1924, the general public did not feel that the base of their Islam and the foundation of their faith were being uprooted.

Shuni darhol ta'kidlash kerakki, Islomning tanazzuli va uning davlati hamda tamaddunining dunyodan yo'qolishi, sotsializm va kapitalizmda bo'lgani kabi, Islom poydevoridagi ichki nuqsonlar va kamchiliklar tufayli yuz bermagan. Aksincha, tanazzulga olib kelgan narsa Islom poydevoridan chetga chiqish bo'lgan, uning tamoyillariga rioya qilish emas. Ilohiy vahiyga qat'iy amal qilish hamda uning farmon va qoidalariga qat'iy bo'ysunish Islomning, uning davlati va tamaddunining birinchi yuksalishi, kengayishi va tarqalishiga sabab bo'lib, unga yo'l ochgan. Bugungi ikkinchi yuksalishni ham aynan o'sha sabab va o'sha asos harakatga keltirmoqda.

It should be immediately stated that the decline of Islam and the removal of its state and civilization from the world was not due to internal faults and defects in the foundation of Islam as was the case with socialism and capitalism. On the contrary, it was the departure from the foundation of Islam which led to the decline rather than the compliance with its principles. The close observance of the divine revelation and the strict compliance of its ordinance and rules caused and facilitated the first rise, expansion, and spread of Islam, its state and civilization. It is the same cause and reason that is driving the second rise today.

Ko'pchilik bu holatni zarurat va buyruq hamda majburiyat sabab bo'lgan deb hisoblash mumkin: Islom bugun yuksalishi ham shundan kelib chiqqan. Islom davlatining qulashi va Shari'atning olib tashlanishidan so'ng, musulmon ko'pchilik yashaydigan mamlakatlardagi musulmonlar tarixdagi eng og'ir sharoitlarning ba'zilarini boshdan kechirmoqda. Musulmon yerlarining geosiyosiy taqsimoti katta tafovut va tartibsizlikni ko'rsatadi. Bu aholisi yarim milliondan kam, ammo juda katta boylikka ega kichik davlatlar tarkibida, shuningdek, yuz milliondan ortiq juda kambag'al aholiga ega juda katta davlatlar tarkibida aniq namoyon bo'ladi. Masalan, Quvaytda bir milliondan kam quvaytlik fuqaro yashaydi, yalpi ichki mahsuloti esa 140 milliard dollardan ortiq. Misrda, aksincha, aholi sakson to'rt milliondan ortiq, yalpi ichki mahsuloti esa 165 milliard dollar. Boylikdagi bu ulkan tafovut chidab bo'lmas sharoitlar yaratgan va musulmon yerlarini birlashtirish hamda musulmonlarni yagona davlat ostida birlashtirish haqidagi jiddiy chaqiriqlarni keltirib chiqargan. Dastlab birlashish chaqiriqlari arab panmilliy millatchiligi tufayli yuzaga kelgan.42 Arab millatchilari bir necha marta mag'lubiyatga uchraganidan keyin arab yerlari va davlatlarini birlashtirish chaqirig'ini islomiy targ'ibotchilar davom ettirdi.43

It can be argued the rise of Islam today is caused by necessity as well as ordinance and obligation. Since the collapse of the Islamic state and the removal of the Shari’ah, the Muslims in Muslim-majority countries have experienced some of the worst conditions ever. The geopolitical distribution of the Muslim lands shows a great disparity and irregularity. This is evident in the composition of small states with less than a half million population but with extremely large wealth and very large states with more than one hundred million extremely poor people. Kuwait, for example, has less than one million Kuwaiti nationals with more than $140 billion GDP. Egypt, on the other hand, has a population of more than eighty-four millions and a GDP of $165 billion. This huge disparity in wealth created unbearable conditions which have promoted serious calls for the integration of Muslim lands and the unification of Muslims under one state. Initially, the unification calls were prompted by Arab pan nationalism.42 After several setbacks experienced by Arab nationalists, the call for the integration of Arab lands and states was carried forward by Islamic advocates.43

Korrupsiyani idrok etish indeksi (CPI) "vakolat egasi tomonidan shaxsiy manfaat uchun ishonib topshirilgan vakolatni suiiste'mol qilish"ni o‘lchaydi.44 To‘rt davlat bundan mustasno, arab va musulmon davlatlari 1 dan 10 gacha bo‘lgan shkalada 5 dan past ball oldi, bu yuqori darajadagi korrupsiyani bildiradi. Dunyodagi davlatlarning 37,5 foizi 3 yoki undan past ball oldi, ularning barchasi arab yoki musulmon davlatlaridir. Bu mamlakatlarda korrupsiya holati hayotning barcha jabhalariga ta’sir ko‘rsatdi va rejim hamda tizim o‘zgarishlarining harakatlantiruvchi kuchiga aylandi.

The corruption perception index (CPI) measures the “abuse of entrusted power for private gain.”44 Except for four states, the Arab and Muslim states scored less than 5 on a scale from 1 to 10, indicating a high level of corruption. The 37.5% of the states worldwide which had score less than or equal to 3 are either Arab or Muslim states. Corruption conditions have impacted all aspects of life in these countries and have become a driving force for regime and system changes.

Oldin, Andalusiya, Bag'dod va Qohirадаги islomiy maktablar va universitetlar dunyoda yetakchi o'rinlarda turgan, bilim va ma'rifat manbai bo'lgan. Britaniyalik tarixchi ser Jon Davenport Britaniya qiroli Jorj II ning Andalusiya xalifasiga yozgan maktubi haqida xabar beradi. Unda qirol ingliz delegatsiyasini islomiy universitetlarga qabul qilishni so'ragan edi.45 Islom sivilizatsiyalari inqirozga uchraganidan beri islom dunyosidagi universitetlar orqada qolib ketdi. 30-rasmda dunyo universitetlarining reytingi ko'rsatilgan. Dunyoning eng yaxshi 200 universiteti orasida faqat bitta arab universiteti bor, eng yaxshi 500 universitet orasida esa ikkita, eng yaxshi 1000 universitet orasida atigi to'rtta arab universiteti bor. Hisoblangan oliy ta'lim ko'rsatkichlariga ko'ra, barcha musulmon va arab davlatlari oliy ta'lim ko'rsatkichida orqada qolmoqda, neft boy Saudiya Arabistoni esa 38% bilan yetakchilik qilmoqda! Musulmon dunyosining kengroq miqyosida Turkiyada eng yaxshi 500 ta maktab orasida bitta universitet bor, Eronda esa dunyoning eng yaxshi 1000 ta maktabi orasida bitta universitet bor. Oliy ta'limdagi bunday achinarli va ruhni tushiruvchi ko'rsatkichlarni hisobga olsak, ilgari muhokama qilinganidek, sanoat sohasida ham shunga o'xshash pasayish kuzatilishi tabiiy.

Before the decline, Islamic schools and universities in Andalusia, Baghdad, and Cairo ranked top in the world and were the source of knowledge and enlightenment. British historian Sir John Davenport reports on a letter sent by King George II of Britain to the caliph in Andalusia asking him to enroll a delegation from England into Islamic universities.45 Since the decline of the Islamic civilizations, the universities in the Islamic world have fallen behind. Figure 30 shows the ranking of universities around the world. There is only one Arab university within the top 200 universities in the world, two among the 500 top universities, and only four among the top 1,000 universities. Based on a calculated higher education scoreboard, all Muslim and Arab countries lag behind in their higher education score with Saudi Arabia, the oil-rich country leading the score with 38%! In the wider scope of the Muslim world, Turkey has one university among the top 500 and Iran has one in the top 1,000 schools in the world. Given these devastating and demoralizing figures in higher education, it is only natural to expect a parallel decline in the industrial sector as discussed earlier.

Bu, Islom davlati va uning tizimlari bekor qilinganidan so'ng musulmon dunyosining geosiyosiy tizimi butunlay barbod bo'lishining natijasi edi. Yigirma yildan kamroq vaqt o'tib (1967 yilda) o'sha mamlakatlar isroil kuchlaridan yana bir mag'lubiyatga uchradi va urushda yana ko'p yerlarini yo'qotdi. Diplomatik, siyosiy yoki harbiy jabhada bo'lsin, arab va musulmon mamlakatlari Falastindagi ziddiyatni hal etishda oqilona muvaffaqiyatga erisha olmadi. Kashmir, Eritreya, Bosniya, Kosovo va Ozarbayjonda boshqa geosiyosiy muammolar avj oldi.

This was a result of total collapse of the geopolitical system of the Muslim world after the removal of the Islamic state and its systems. Less than twenty years later (in 1967), the same countries suffered another defeat by the Israeli forces and lost more land in the war. Whether it is in the diplomatic, political, or military fronts, the Arab and Muslim countries could not achieve any reasonable success in resolving the conflict in Palestine. Other geopolitical problems surged in Kashmir, Eritrea, Bosnia, Kosovo, and Azerbaijan.

Musulmon davlatlar o'rtasidagi ichki urushlar musulmonlar o'rtasida jang qilish qat'iy man etilganiga qaramay, millionlab odamlar hayotini yutdi. Eng dahshatli va hayratlanarli urushlardan biri Eron va Iroq o'rtasidagi urush bo'lib, u deyarli o'n yil (1980-1989) davom etdi va ikki tomonda bir milliondan ortiq qurbonni oldi. Yaman, Saudiya Arabistoni va Misr 1960-yillarning boshida qonli fuqarolar urushi olib bordi. Pokiston va Bangladesh Bangladesh Pokistondan ajralib chiqishidan oldin bir necha marta urushdi. Iroq 1991-yilda Quvaytga bostirib kirdi va urushning oqibatlari Iroqning o'zi AQSh tomonidan bosib olinib, qurbonga aylanguniga qadar davom etdi. Turkiya, Iroq va Eron chegaralari bo'ylab o'nlab yillardan beri musulmon kurdlar bilan Turkiya va Iroq musulmonlari o'rtasida urush davom etmoqda. Musulmonlarning birligi, yaxlitligi va xavfsizligining pasayishi keltirgan zarar hayratlanarlidan ham ko'proqdir.

Internal wars between Muslim countries, despite the strong prohibition of fight among Muslims, have consumed millions of lives. Among the most overwhelming and shocking was the war between Iran and Iraq, which lasted for almost ten years (1980-1989) and consumed more than one million casualties on both sides. Yemen, Saudi Arabia, and Egypt fought a bloody civil war in the early 1960s. Pakistan and Bangladesh fought several wars before Bangladesh broke away from Pakistan. Iraq invaded Kuwait in 1991, and the consequences of the war ensued until Iraq itself became a victim of occupation by the USA. Along the boarders of Turkey, Iraq, and Iran, a war has been going on for decades between Muslim Kurds and Muslims from Turkey and Iraq. The toll of the decline on the unity, integrity, and security of Muslims has been more than shocking.

632-yilda Payg'ambar Muhammad (ALAYHISSALOM) Madinaga hijrat qilganlarida, pok ilohiy vahiydan olingan tuzilma, asos va ustunlarga ega bo'lgan Islom davlatini va Islom jamiyatini barpo etdilar. Qur'onda ularga Rabblari buyurganidek to'g'ri yo'lda qat'iy turish haqida qayta-qayta ogohlantirilgan. Shuro surasining (42-sura, 15-oyat) da Qur'on Muhammadga bu chaqiriqni quyidagicha yo'naltiradi: "Shunday ekan, odamlarni shu din – Islomga da'vat et va Alloh tomonidan buyurilgan narsalarda, sanga buyurilganidek, qat'iy tur. Ularning havolariga ergashma va ayt: "Alloh nozil qilgan har bir Kitobga iymon keltirdim va sizlar orasida adolat qilishga buyurildim"." Bunday buyruq bilan Payg'ambar millatchilik yoki qon-qardoshlik ruhidagi davlat barpo eta olmas edi. U arablarga, boylarga yoki maxsus elitalarga alohida imtiyozlar beradigan jamiyat qura olmas edi. Uning barpo etgan davlati va jamiyatining yagona xususiyati islomiy edi. Uning davlatida yagona hokimiyat Islom hokimiyati edi. Bu xususiyat dastlabki davlatga uzoq asrlar davomida yashab qolish uchun yetarli quvvat va kuch berdi. Davlatga inqiroz urug'lari tushgandan keyin ham, u qulashi uchun yuzlab yillar kerak bo'ldi.

When Prophet Mohammad (PBUH) migrated to Medina in the year 632, he built an Islamic state and an Islamic society, with a structure, foundation, and pillars derived from the pure divine revelation. He was warned time and again in the Quran to keep a straight path as ordered by his Lord. In Surah Al-Shura (chapter 42, verse 15), the Quran directs this call to Mohammad, “So unto this religion of Islam invite people; and stand firm on all that is ordained by Allah as you are commanded; and follow not their desires but say: I believe in whatsoever Book Allah has sent down, and I am commanded to do justice among you.” With this type of order, the Prophet could not have built a state with nationalistic or cannibalistic flavor. He could not have built a society with specific favors to Arabs, or rich men, or special elites. The only characteristic of the sate and the society he built was Islamic. The only sovereignty that existed in his state was that of Islam. This character gave that initial state enough power and energy to survive for nanny centuries. Even when the seeds of decline hit the state, it took hundreds of years before it collapsed.

Qiziq tomoni shundaki, Payg'ambar Muhammad ﷺ bashorat qilgan hadislarining birida Islom xilofatining bosqichlarini tasvirlab bergan.

It is interesting to note that in one of the prophecies of Prophet Mohammad (PBUH) he described the stages of the Islamic reign. He 54

U birinchi bosqichni nubuvvat va rahmat bosqichi deb ta'riflaydi. Tarixchilar bu davr Payg'ambar ﷺ hukmdor bo'lgan davr ekanligiga kelishadilar, undan keyin esa to'rt to'g'ri yo'lga boshlovchi xalifa keladi. So'ng u sulolalar Islom davlatida hukmronlik qilgan bosqichni tasvirlaydi. Uchinchi bosqich zulm hokimiyati bosqichi bo'lib, unda Islom qoidalari kuch bilan bekor qilinadi va hukmdorlar ham hokimiyatni kuch bilan egallaydilar. Shundan so'ng Payg'ambar ﷺ Islom yana yuksalib chiqadigan yakuniy bosqichni tasvirlaydi va bu bosqichni "nubuvvat yo'lidagi xilofat" deb ataydi. Shuni aytish kerakki, so'nggi o'n yilliklarda vujudga kelgan islomiy modellar Payg'ambar ﷺ tasvirlagan narsaga nisbatan faqat yarim modellardir. Bu modellarning birinchisi Eron Islom Respublikasi edi. Eronliklar katta inqilobni amalga oshirishga muvaffaq bo'lsalar-da, oxir-oqibat mazhabiy shia va millatchi eron xususiyatlariga ega Islom davlatini qurdilar. Mahalliy qoidalar va qonunlar asosan islomiydir, ammo jamiyat va davlatning umumiy qiyofasi Eronga va shia mazhabiga xos bo'lib qolmoqda.