Islomning nazariy asosi Payg‘ambar Muhammad ﷺ dan rivoyat qilingan bitta so‘zda jamlangan. U zot: “Islom besh narsa ustiga qurilgan”, dedilar:

The theoretical foundation of Islam is summarized in one statement reported by Prophet Mohammad (PBUH). He said, “Islam is constructed upon five tenants”:

Allohning yagona Xudo ekaniga va Muhammad ﷺ Uning Elchisi ekaniga ishoning.

Æ Believe that Allah is the only God and that Mohammad is his Messenger.

Namoz o'qing.

Æ Establish prayer.

Zakot to'lang.

Æ Pay the Zakah dues.

Ramazon oyida ro'za tuting.

Æ Fast the month of Ramadan.

Muqaddas Uy bo‘lgan Makkadagi Ka‘batullohga haj qilish.

Æ Perform pilgrimage to the Sacred House in Mecca.

Ushbu aqidalardan birinchisi Islom mafkurasining aqliy poydevorini ta'minlaydi. U Islomdagi boshqa barcha narsalar qurilgan asosdir. Bundan tashqari, u rahbarlikning aqliy shaklini beradi, chunki bu poydevor qaror topgach, inson xulq-atvori undan kelib chiqadigan qonunlar bilan tabiiy ravishda shakllanadi.

The first of these tenants provides the intellectual foundation of the ideology of Islam. It is the base upon which everything else in Islam is constructed. Furthermore, it provides what is called an intellectual leadership, because once this foundation is established, the human behavior is naturally molded by whatever laws that emanates from this foundation.

Islom inson Xudoning mavjudligiga ishonishi aql-idrokka asoslangan fikrlash jarayoniga tayanishini talab qiladi. Shu nuqtai nazardan, Islom har qanday e'tiqodni, agar u shunchaki ota-bobolar e'tiqodini taqlid qilish va davom ettirishdan iborat bo'lsa, qadrsiz deb biladi. Qur'on ko'p o'rinlarda ota-bobolarga va oldingi avlodlarning e'tiqodlariga shunchaki ergashadigan odamlarning e'tiqodlarini past qo'yadi. Ma'idа surasining 104-oyatida shunday deyiladi: "Ularga: "Alloh nozil qilgan narsaga va Rasulga kelinglar", deyilganda, ular: "Ota-bobolarimizni shunga amal qilgan holda topgan narsamiz bizga kifoya", deydilar. Holbuki, ota-bobolari hech bir ilmga ega bo'lmagan va hidoyat topmagan bo'lsalar ham-chi?" Bu fikr Qur'onning boshqa joylarida ham takrorlanadi; masalan, havolalarda keltirilgan 161, 162 va 163-oyatlarga qarang.

Islam requires the belief in the existence of god to be based upon a mental reasoning process. In this regard, Islam devalues any type of belief if it is a mere imitation and continuation of the beliefs of older generation. In numerous occasions, the Quran belittles the beliefs of people which simply rely on the beliefs of fathers and previous generations. In Surah Al-Maidah (chapter 5, verse 104), it says, “And when it is said to them: Come to what Allah has revealed and unto the Messenger. They say: Enough for us is that which we found our fathers following, even though their fathers had no knowledge whatsoever and no guidance.” This notion is repeated in other places in the Quran; see for example the verses in references.161, 162, and 163

Quron, ota-bobolardan merosga qolgan e'tiqodga ehtiyotkorlik bilan nazar solmasdan ergashishdan ko'ra, odamlarni fikr yuritishga va aql-idrokdan foydalanishga chaqiradi, shunda ular yagona Yaratuvchi Allohning borligiga mustahkam ishonch hosil qiladilar. Al-G'oshiya surasining (88-sura, 17-20-oyatlar) da Quron shunday deydi: "Ular tuyalarga qaramaydilarmi, ular qanday yaratilgan? Osmonga qaramaydilarmi, u qanday ko'tarilgan? Tog'larga qaramaydilarmi, ular qanday mahkam o'rnatilgan? Yerga qaramaydilarmi, u qanday yoyilgan?" Shu yo'nalishda Quron koinotdagi hodisalar va moddiy haqiqatlarga ko'plab ishora qiladi, bu inson tafakkurini qo'zg'atadi va yaratilishning mohiyatiga e'tiborni qaratadi. Masalan, Al-Baqara surasining (2-sura, 164-oyat) da aql bilan mulohaza yuritishga to'g'ridan-to'g'ri chaqiriq bor: "Albatta, osmonlar va yerni yaratishda, kecha va kunduzning almashinuvida, odamlarga foydali narsalar bilan dengizda suzuvchi kemalarda, Alloh osmondan yomg'ir yog'dirib, uning yordamida o'lgan yerni tiriltirishida, u yerda tarqatib qo'ygan har xil jonzotlarda va osmon bilan yer orasida muallaq turgan bulutlarning esib yurishida aql egalari uchun albatta dalillar bor." Yerdan chiqadigan mahsulotlarga boshqa bir ishora esa bir xil bog'da o'sadigan meva va sabzavotlarning turi va sifatidagi farq sababini o'ylab ko'rishga aqlni yo'naltiradi. Quronda turli belgilar, tabiiy hodisalar va tabiat voqealariga ishora qiluvchi, yaratilish haqida fikr yuritishga va inson, hayot va koinot uchun yagona Yaratuvchining borligiga mustahkam ishonch hosil qilishga undovchi uch yuzdan ortiq oyat bor.165

Instead of following a belief that has been simply inherited from older generation without careful scrutiny, the Quran invites the people to ponder and use their minds to establish a firm belief in the existence of one Almighty Creator. In Surah Al-Ghashiah (chapter 88, verse 17-20), the Quran says, “Do they not look at the camels, how they are created? And at the heaven, how it is raised? And at the mountains, how they are rooted (and fixed firm)? And at the earth, how it is outspread?” Along these lines, the Quran makes numerous references to universal phenomena and physical realities to instigate the human thought and draw the attention to the essence of creation. See for example the direct invitation to mental reasoning in Surah Al-Baqara (chapter 2, verse 164): “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed proofs, evidences and signs for people who reason.” Another reference to the products of land draws the attention of the mind to ponder on the reason behind the variation in kind and quality of fruits and vegetables which grow in the same garden.164 There are more than three hundred references in the Quran to various signs, physical phenomena, and natural events which compel the mind to think and ponder about the creation, in order to establish a firm belief in the existence of the one Creator for man, life, and the universe.165

Qur'on'dagi ko'plab ohatlar aql e'tiborini doim shunga qaratadiki, mavjud bo'lgan barcha moddiy narsalar vaqt va makon jihatidan cheklangan bo'lish hamda o'z-o'zini yetarli darajada ta'minlay olmaslik xususiyatiga ega. Mavjud jismlarning hech biri — tashqi koinotdami yoki hayot olamidami — o'z mavjudligini o'zi saqlab qola olmaydi. Mavjud bo'lgan barcha moddiy mavjudotlar esa mavjud bo'lish va davom etish uchun tashqi omillarga bog'liqdir. Islom odamlar yaratilish tushunchasini qadrlashini va e'tiqodning asosiy g'oyasiga chuqur va to'liq ishonch hosil qilishini istaydi.

The numerous references in the Quran always draw the attention of the mind to the fact that all existing materials share the qualities of being limited in time and space, and in being self-insufficient. None of the existing bodies, whether in the outer universe or in the realms of life, can sustain its own existence. All existing material beings depend on external factors to exist and to be sustained. The idea is that Islam wants the people to appreciate the concept of creation and to have a deep and thorough conviction in the core idea of belief.

Islom e'tiqodning asosi aql orqali asoslanganligi sababli, u odamlarni e'tiqodga majburlamaydi. U e'tiqod masalasini inson aqlining ixtiyoriga qoldiradi.166 E'tiqodning asosiga bo'lgan ishonch zarurdir, chunki Islom shu asos ustiga hayot uchun butun bir tizimni quradi. Bunday tizimni qurish va uni saqlab turish katta miqdordagi kuchni talab qiladi, bu kuch esa faqat odamlarning aql va qalbi to'liq shu tizimga jalb etilgandagina yuzaga chiqarilishi mumkin.

Because the belief in the foundation of Islam is based on reason, Islam does not force people into belief. It leaves the matter of belief for the human mental discretion.166 The conviction in the foundation of belief is required because upon this foundation, Islam builds an entire system for life. Building and sustaining such system requires a tremendous amount of energy, which can only be drawn if both the mind and the heart of the people are totally engaged in this system.

Imon-e'tiqodning muhim jihati — Alloh sifatlariga bo'lgan ishonchdir. Islomni mafkura sifatida belgilab beradigan asosiy sifat esa Allohning hokimiyati (sovereignty) tushunchasidir. Mohiyatan bu sifat Allohni inson xulqini va jamiyatlarni shakllantiruvchi qonunlar va qoidalarning yagona manbai sifatida belgilaydi. Bu tushuncha Qur'onda aniq bayon etilgan. Bir oyatda shunday deyiladi: "U (Alloh) — osmondagi va yerdagi yagona ibodat qilinadigan Iloh. U Hakim, Alim zotdir."167 Boshqa bir oyatda esa shunday deyiladi: "Hukm (yoki hokimiyat) faqat Allohnikidir. U Oʻzidan boshqasiga ibodat qilmasliklaringizni buyurdi. Mana shu — to'g'ri din, ammo ko'pchilik odamlar buni bilmaydilar."168

An important aspect of the belief in god is the belief in the attributes of god. The main attribute, which qualifies Islam as an ideology, is the notion of sovereignty of god. In essence, this attribute places god as the only source of laws and rules, which shape the behavior of individuals and societies. This notion is clearly stated in the Quran. In one verse, it says, “It is He (Allah) Who is the only God to be worshiped in the heaven and the only God to be worshiped on the earth. And He is the All-Wise, the All-Knower.”167 In another verse, it says, “The command (or the governance) is for none but Allah. He has commanded that you worship none but Him; that is the (true) straight religion, but most men know not.”168

Islam's teachings reach people from the Creator in the form of revelation sent to the Messenger Muhammad ﷺ. The Quran repeatedly emphasizes that the revealed message is the only code that must be followed by all, including the Prophet ﷺ himself. For example, in Surah Al-A'raf (chapter 7, verse 203), the Quran says: {"I only follow what is revealed to me from my Lord. This (Quran) is nothing but evidence from your Lord, and a guidance and a mercy for a people who believe."} The Quran, in turn, received special attention, so that it has a unique lexical, syntactic, and semantic structure. This uniqueness made it possible for the Quran to be preserved over time unaltered and unchanged. Moreover, the uniqueness of the Quran is regarded as evidence and proof that the Quran was indeed revealed by God. The Quran states that no one will ever be able to produce the like of the Quran or any part of it, and this challenge remains valid until today. In Surah Al-Isra' (chapter 17, verse 88), the Quran says: {"If mankind and the jinn were to gather to produce the like of this Quran, they could not produce its like, even if they helped one another."} Since the revelation of the Quran in the seventh century, no replica of the Quran has ever been made, and the original text of the Quran has been preserved. To this day, there is only one Arabic version of the Quran. Translations of the Quran into other languages are numerous, but there is only one version in Arabic.

The delivery of the systems of Islam from the Creator to the people comes in the form of revelation to the messenger Mohammad (PBUH). Repeatedly, the Quran emphasizes that the revealed message is the only code which should be followed by all, including the Prophet himself. See for example Surah Al-Araf (chapter 7, verse 203), where the Quran says, “I (Mohammad) but follow what is revealed to me from my Lord. This (the Quran) is nothing but evidences from your Lord, and a guidance and a mercy for a people who believe.” The Quran, in turn, received special attention such that it had a unique lexical, syntactic, and semantic structure. This uniqueness enabled the preservation of the Quran over time albeit unaltered and unchanged. Besides, the uniqueness of the Quran is perceived as an evidence and proof that the Quran is indeed revealed by god. It is stated in the Quran that no one will ever be able to replicate the Quran or any part of it; this challenge is valid until today. In Surah Al-Isra’a (chapter 17, verse 88), the Quran says, “If the mankind and the jinn were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another.” Since the revelation of the Quran in the seventh century, no replica of the Quran had ever been made, and the original text of the Quran had been preserved. Until today, there is only one copy of the Quran in the Arabic language. The translations of the Quran into other languages are numerous, but there is only one version in Arabic.

Qur'ondan tashqari, vahiy Payg'ambar Muhammad ﷺ ning Sunnatini ham o'z ichiga oladi, u uning hayot tarixi va rivoyat qilingan matnlaridan iborat. Sunnatni bir guruh olimlar to'plagan bo'lib, ular Payg'ambar Muhammad ﷺ ning Sunnatini tasdiqlash va to'g'riligini aniqlashning yangi usullarini ishlab chiqdilar.169

Besides the Quran, the revelation includes the Sunnah of Prophet Mohammad which consists of his biography and narrated texts. The Sunnah was compiled by a group of scholars who devised new methods for authentication and validation of the Sunnah of Prophet Mohammad.169

Vahiyning ilk davridanoq, vahiy qilingan matn — Qur'on va Sunnat shaklidagi matn — qoidalar va qonunlarni chiqarish uchun asos bo'lishi tan olingan. Qur'on matni tahlil qilinib, aniqroq qoidalar va qonunlarni chiqarishga imkon beradigan tarzda sharhlangan. Islomning ilk davridan boshlab Tafsir deb ataladigan Qur'on tafsiriga oid bir qancha kitoblar yozilgan.170 Qur'onning asl matnlari, Sunnat hamda tafsir kitoblari asosida musulmon olimlari Islomda fiqh ilmi deb ataladigan huquqshunoslik bilimlari bazasini ishlab chiqdilar. Mohiyatan, bu baza Qur'on va Sunnatdan chiqarilgan qoidalar, nizomlar, qonunlar, axloq, kundalik amaliyotlar va umumiy g'oyalar majmuasini o'z ichiga oladi. Uzoq davr mobaynida chiqarish usullari bir necha bor ishlab chiqildi. Ushbu usullarga asoslanib, fiqhning bir qancha maktablari vujudga keldi.171 Ettinchi asrdan boshlab, Islomning yuksalishi davomida va XIX asr oxirigacha tafsir, Sunnatni sharhlash, huquqshunoslik (fiqh) hamda aqida sohalarida minglab kitoblar yozildi. Mo'g'ullar va salib yurishlari urushlarida katta yo'qotishlarga qaramay, ushbu kitoblarning ko'pchiligi saqlanib qoldi.172, 173

Since the early days of revelation, it was recognized that the revealed text (in the form of Quran or Sunnah) provides a base for deriving rules and laws. The text of the Quran was analyzed and interpreted in a manner to allow more accurate derivation of rules and laws. Several books of the interpretation of the Quran, known as the Tafseer, were authored since the early days of Islam.170 Based on the original texts of the Quran and the Sunnah as well as the books of interpretation, Muslim scholars developed the knowledge base of jurisprudence, known in Islam as the science of Fiqh. Essentially, this base includes the set of rules, regulations, laws, ethics, daily practices, and general ideas derived from the Quran and the Sunnah. Over an extended period of time, several methods of derivation were developed. Based on these methods of derivation, several schools of Fiqh emerged.171 Since the seventh century and throughout the rise of Islam and until the end of the nineteenth century, thousands of books in the areas of Tafseer, Sunnah interpretation, jurisprudence (Fiqh), and creed were authored. Many of these books survived despite the great loss incurred during the Mogul and crusade wars.172, 173

Islamik mafkuraning nazariy asoslari aniq va hech qanday noaniqliksiz, o'n uch asr davomida yaratilgan keng adabiyotda batafsil bayon etilgan. Nazariyaning to'g'riligi iymon asoslariga — Xudo, Payg'ambar va Qur'onga tegishli bo'lgan aniq belgilangan mulohaza jarayoni orqali qat'iy isbotlanadi. Qonun va qoidalar tizimining to'g'riligi esa to'g'ri hukm chiqarish metodologiyasi asosida tasdiqlanadi. Bu g'oyaning kuchi shundaki, faqat hukm chiqariladigan asosning o'zi asl dalilga ega bo'lishi kerak. Qonunlar tizimi o'z manbai to'g'ri bo'lsa va undan hukm chiqarish usuli to'g'ri bo'lsa, to'g'ri deb hisoblanadi. Boshqacha aytganda, kuniga besh marta namoz o'qish to'g'ri amal ekanini isbotlash shart emas. Balki kuniga besh marta namoz o'qish haqiqiy Qur'on yoki Sunnat matnida nozil qilinganini va o'sha matnni talqin qilish usuli sog'lom va to'g'ri ekanini isbotlash kerak. Xuddi shunday, moliyaviy muomalalarda ribo (foizli savdo)ni taqiqlovchi qonunning to'g'riligini isbotlash shart emas. Balki ribo taqiqi Qur'on va Sunnat matnlarida mavjudligini hamda bu matnlardan qonunni chiqarish usuli to'g'ri va asosli ekanini isbotlash kerak.

The theoretical foundation of the Islamic ideology is intelligibly and without any ambiguity detailed in the vast collection of literature produced over thirteen centuries. The soundness of the theory is vigorously established through a well-defined reasoning process which applies to the foundation of faith: God, Messenger, and the Quran. The correctness of the systems of laws and regulations is established on the basis of a correct derivation methodology. The power of this idea lies in the notion that only the base upon which the derivation is processed needs to have an original proof. The system of laws is deemed correct if the base from which it emanates is correct, and the method of deriving the system is correct. In other words, it is not required to prove that praying five times a day is a correct practice. Rather, it is required to prove that praying five times a day was revealed in a valid Quran or Sunnah text, and the method of interpreting that text follows a sound and correct method. By the same token, it is not required to prove the correctness of the law banning usury in financial transactions. Rather, it is required to prove that the antiusury law is found in the texts of Quran and Sunnah, and the method of generating the law from these texts is a valid and correct method.

Tauhid ta'limotining aqliy asoslanishini talab qilgan Islomning o'zi uning mafkurasining ilmiy-aqliy asosi mustahkamligiga bo'lgan ishonchini namoyon etadi. Islom poydevorining ratsionalistik xarakteri fransuz tarixchisi va olimi Edvard Monte tomonidan tan olingan va e'tirof etilgan.174 Monte quyidagi xulosaga keladi: "Islom so'zning etimologik va tarixiy ma'noda eng keng tushunilishida mohiyatan ratsionalistik din hisoblanadi." U yana shunday izohlaydi: "Qur'on doimo asosiy boshlang'ich nuqta sifatida o'z o'rnini saqlab kelgan va unda Xudoning birligi haqidagi aqida hech qachon o'zgarmas poklik, buyuklik va qat'iy ishonch ohangida e'lon qilingan, bunga Islom doirasidan tashqarida erishish qiyin." Monte aqidaning ratsionalligini shunday ta'riflaydi: "Shunday aniq, barcha ilohiyot murakkabliklaridan xoli va shu sababli oddiy aql uchun shunchalik tushunarli aqida odamlarning vijdoniga kirib borish qobiliyatiga ega bo'lishi kutilishi mumkin va haqiqatda ham bunday ajoyib qudratga egadir." Islomning asosiy g'oyalarini keng isbotlash ushbu kitob doirasidan tashqarida. Bu masala muallifning boshqa nashrida yoritiladi. Shu o'rinda, o'quvchi bu masalani batafsilroq yoritgan ko'plab nashrlarga murojaat qilishi mumkin.

The fact that Islam demanded a mental reasoning for the belief in its core ideas and principles demonstrates the confidence of Islam in the soundness of the intellectual base of its ideology. The rationalistic nature of the Islamic foundation was recognized and acknowledged by French historian and scholar Edward Montet.174 Montet makes the following conclusion: “Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically.” He further explains, “The Qur’an has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam.” Montet describes the rationality of the creed as “a creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess and does indeed possess a marvelous power of winning its way into the consciences of men.” The extended proofs of the core ideas of Islam are beyond the scope of this book. This will be dealt with in another publication by the author. In the meantime, the reader can refer to numerous publications which address this issue in greater details.