Biz "oxirgi zamonlar" bo'lmasa ham, "keyingi zamonlar"da yashayotganimizni hisobga olib, Imom Molik, Alloh unga rahm qilsin, degan so'zni esda tutish foydalidir: "Bu ummatning oxirgisiga faqat uning birinchisiga to'g'ri kelgan narsa to'g'ri keladi." Bu biz, "keyingilar", uchun yanada ravshanroqdir, chunki taraqqiyot, rivojlanish va evolyutsiya haqidagi xayol tobora bo'sh afsona ekani fosh bo'lmoqda.
Living as we do in ‘later times’ if not necessarily ‘last times’, it is fruitful to bear in mind Imam Malik’s saying, may Allah be merciful to him, “Only what was right for the first of this ummah will be right for the last of it.” This is even more clear to us ‘late ones’, since the fantasy of evolution, progress and development is increasingly being exposed for the hollow fiction it is.
Insoniyatning eng yaxshilari va insoniyat tarixining eng yaxshi avlodlari allaqachon yashab o'tgan. Biz, hozir tirik bo'lganlar, ularga o'xshashga intilamiz; shu sababli bu kitob uni qo'liga olganlarga, hozirgi davrda adolatli va nurli tamaddun barpo etish uchun yordam va ilhom manbai sifatida eng katta qadrga ega bo'ladi.
The best of mankind and the best generations of humanity have already lived and passed on. We who are alive now hope to model ourselves on them, and so this book will be of greatest value to those who take it in hand as an aid and inspiration for establishing a just and illuminated civilisation in the present age.
Shu buyuk xalifalarning ulug'ligini anglab yetgach, o'quvchi uchun oxirgi xalifalarning ulug'ligini ham tushunish muhimdir: bular Usmonlilar (Uthmaniyyah yoki Ottomanlar). Ularning tarixi Islom xalifaligi bizning kunlarimizgacha davom etganining dalilidir, chunki Usmonlilar davlatining barham topishi (1923) tarixiy jihatdan faqat kecha yuz bergan voqeadir. Buni tushunish muhim, aks holda biz Xulafoi roshidinni romantiklashtiradigan, shundan so'ng Islom tarixining qolgan qismini to'xtovsiz va qaytarib bo'lmaydigan tanazzul deb biladigan chorasiz idealizm qurboniga aylanishimiz mumkin. Bu tanazzul haqidagi noto'g'ri tasavvurga qarshi, o'quvchiga Professor Mehmet Maksudo'g'lu tomonidan yozilgan, Usmonli manbalariga asoslangan "Usmonli tarixi, 1289-1922" kitobidan yaxshiroq tavsiya qila olmayman. Tabiiy va hayratlanarli, gul hayot aylanishi kabi, yuksalish, ulug'lik, tanazzul va yangilanish davrlarining almashinib turishidir.
Having realised the greatness of these men, the first khulafa, may Allah be pleased with them, it is also vital for the reader to grasp the greatness of the most recent khulafa’, the Osmanli (Uthmaniyyah or Ottomans). Their history is proof that the khalifate of Islam has endured right down to our own day, since the demise of the Uthmaniyyah (1923) is, historically speaking, only yesterday. It is important to realise this - otherwise we may become trapped in the helpless idealism of those who romanticise the Khulafa ar-Rashidun and then regard the rest of Islamic history as a continuing and irreversible decline, rather than as a series of cycles of emergence, greatness, decline and renewal as natural and as breathtaking as the life-cycle of a flower. To counter that false picture of decline, I can recommend nothing better for the reader than Osmanli history, 1289-1922: based on Osmanli sources by Professor Mehmet Maksudoglu.
Kitobni qo'lingizda tutib turgan sahifalarida ajoyib tasvirlangan buyuk insonlarning hayot yo'lidan butun mazmun ravshan ko'rinib turibdiki, ular so'zde "Islomiy davlat"ni qurmagan, balki nubuvvat Islomining boshqaruv shaklini aynan o'zida mujassam etgan edilar. Bu shakl zamonaviy bankirlarning nazorat usuli bo'lgan etatizm (davlatchilik) bilan hech qanday umumiylikka ega emas. Buni professor Maksudo'g'lining ishi tasdiqlaydi: u birinchi bo'lib Usmonlilarni "Usmonli imperiyasi" deb atashdan bosh tortgan va ular ham "davlat" emas, degan xulosaga kelgan, chunki davlat qonun chiqaradigan xayoliy mohiyatdir, "davla" esa Allohning vahiy orqali nozil qilingan hukmlarini amalga oshiradi.2
It is clear from the whole texture of the lives of the great men painted so graphically within the pages of the book now in your hands, that they were not building a so-called ‘Islamic state’ - but that rather they typified the very form of prophetic Islamic governance, which has nothing in common with the modern bankers’ control technique that is statism. This is confirmed by the work of Professor Maksudoglu, who was the first to refuse to refer to the Osmanlis as the Ottoman ‘Empire’, and who went on to conclude that neither were they a ‘state’, since a state is a fictitious entity that legislates, whereas a dawlah' brings Allah’s revealed ahkam (judgement-rulings) into effect.2
Yana o'quvchining e'tiborini Shayx Abdalqodir as-Sufiyning "Xalifalikning qaytishi" kitobiga qaratish lozim. Bu kitob so'nggi islom xalifaligini yo'q qilish uchun ishlatilgan aniq usulni eng ajoyib tafsilotlar bilan fosh etadi: asosiy tomonlarning nomlari, sanalar va ishtirok etgan pul miqdorlari. Xalifalik harbiy bosqin yoki ustun texnologiya tufayli emas, balki Usmonlilarga rivojlangan texnologiya va tizimli madaniyatga erishishning yagona yo'li sifatida taklif qilingan, to'xtatib bo'lmaydigan, eksponensial o'suvchi, ribo (foizli) qarzlar orqali yo'q qilindi.
It remains to draw the reader’s attention to Shaykh Abdalqadir as-Sufi’s book, The Return of the Khalifate, which exposes in most extraordinary detail the actual technique used to destroy the most recent khalifate of Islam - the names of the principle parties, the dates, and the sums of money involved. It was not by military conquest or superior technology that the destruction occurred, but by means of an unstoppable, exponentially growing, usurious debt which was presented to the Osmanlis as the only means of achieving a developed technology and systems culture.
Ushbu qarzning yuzaga kelishi, musulmon ummatiga dushman bo'lgan tashkilotlarga nisbatan, faqat ummat ichidan, modernistik yo'nalishdagi ulamolar tomonidan berilgan qo'llab-quvvatlovchi fatvolar muhitida mumkin bo'lgan. Ushbu fatvolar hozir jiddiy shubha ostida qolmoqda, chunki ular ishlatilgan pulning ichki tabiati va o'z-o'zidan qadrsizligini, ishtirok etgan aldovlarni hamda asosiy maqsadni to'liq hisobga olmaganligi aniq ko'rinib turibdi. Shu bilan birga, bu ulamolar yo'l qo'yilgan islomiy savdo fiqhining haqiqiy tabiatini va shubhasiz murakkabligi hamda ustunligini bilmasliklarini namoyon etmoqda yoki o'sha murakkablikning o'z sirtqi bilimlari bilan mast bo'lib, fiqhdan chetlanish va ribo ruxsat etish yo'llarini o'ylab topishga yo'l qo'yganlar.
Bugungi kunda faqat bir necha yaxshi maosh oluvchi islomiy bankirlar, ularga bog'liq ziyolilar va <ulamolar> hali ham shuni isbotlashga urinmoqdalar: Alloh taolo harom qilgan narsa, undan olinadigan foiz stavkasi "oqilona" bo'lsa va "islomiy" deb ta'riflansa yoki "qonuniy xizmat haqi" yoki "foydani bo'lishish bitimi" sifatida soxta yashirilsa, u halol bo'ladi.
The creation of that debt, owed to entities hostile to the ummah, can only have been possible in the ambience of supportive fatwas made from within the ummah by culama of modernist persuasion - fatwas which are now seriously in doubt, because it is so clear that they completely fail to consider the inherent nature and intrinsic worthlessness of the money used, the deceptions involved and the underlying objective - while simultaneously either displaying a profound ignorance of the true nature and undoubted sophistication and superiority of the fiqh of Islamic commerce or being beguiled by their own superficial mastery of that very sophistication into devising means to circumvent the fiqh and permit usury Today only a few well-paid Islamic bankers, associated intellectuals and <culama’ still seek to maintain that what Allah has forbidden is permitted as long as the interest rate being charged is ‘reasonable’ and described as ‘Islamic’ or falsely concealed as a ‘legitimate service charge’ or a ‘profit-sharing transaction’.
Usmonli qarzi biror narsa asosida emas edi, shunchaki qog'ozlarga bir qancha raqamlar yozib, so'ngra ularni o'sishi uchun murakkab foizli matematik formulaga solishdan iborat edi.
The Osmanli debt was based on nothing more complicated than writing some numbers on pieces of paper and then subjecting them to a compound mathematical formula in order to make them grow.
Osmonlilar bugungi kunda ko‘pchiligimizni hanuz o‘z changalida tutib turgan o‘sha tuzoqqa tushib qolgan edilar. Bu tuzoqni esa biz o‘z-o‘zimizdan, bilmagan holda, bir guruh sirli odamlarga bergan juda xavfli kuchimizni tan olish orqali davom ettirmoqdamiz. Ular pul chiqarish va keyin uni ishlatgani uchun foiz undirish huquqiga ega bo‘lib oldilar; shu tariqa ularning boyligi hech narsadan, bizning hisobimizdan paydo bo‘lmoqda.
The Osmanli were caught in the same trap that continues to ensnare most of us today, and which is perpetuated by our acceptance of the quite sinister power we have unwittingly handed over to a group of shadowy people to print money and then charge interest for its use, thus creating their wealth out of nothing, at our expense.
Agar bu butun hikoya bo'lganida, bu faqat yomon xabar bo'lardi, ammo Shayx Abdulqodir yana mantiqiy natijaga ham e'tiborni qaratadi: Usmonli xalifaligidagi ushbu "ikkinchi oraliq davr"dan keyin vaqtinchalik inqirozdan chiqishning to'g'ri va yagona yo'li sifatida musulmonlarning an'anaviy ikki metalli pul birligiga qaytish. Bu chora bizning boshlanishimizdagi so'zlarni tasdiqlaydi: "Ushbu ummatning birinchisi uchun to'g'ri bo'lgan narsa, uning oxirgisi uchun ham to'g'ri bo'ladi."
Xalifalikni tiklash haqidagi tushunchasi uyni tomdan boshlab, so'ng devorlar, pollar va nihoyat poydevorni qurishga o'xshaydigan kishilardan farqli o'laroq, biz uning tiklanishini Islomning poydevorini qayta qo'yishdan, ya'ni Islomda halol va riboiy bo'lmagan muomala usullariga qaytishdan boshlanadi deb ko'ramiz, birinchi navbatda musulmonlarning pul birligi bo'lgan oltin dinor va kumush dirham yordamida. Bu jarayonning muhim qismi esa tranzaksiyalar fiqhiga muvofiq Internetdan riboiy bo'lmagan tarzda foydalanish bo'lgan e-dinor bo'ladi (http:// www.edinar.com).
If that were the entire story, then it would only be bad news, but Shaykh Abdalqadir also draws attention to the logical corollary: a return to the Muslims’ traditional bi-metal currency as being the correct and only way out of transitory decline after this “second interregnum” in the Osmanli Khalifate. This remedy confirms the words with which we began: “Only what was right for the first of this ummah will be right for the last of it.” Contrary to those whose concept of the restoration of the khalifate is akin to the idea of building a house starting with the chimney and then proceeding to build roof, walls, floors and finally foundations, we see its restoration proceeding from the re-laying of the foundations of Islam, i.e. a return to the halal and non-usurious modes of transacting in Islam, first and foremost using the currency of the Muslims, the gold dinar and silver dirham, an important element of which will be the use of the e-dinar, a non-usurious utilisation of the Internet (http:// www.edinar.com) according to the fiqh of transactions.
Ushbu tashabbusning eng muhim jihati, va u har bir musulmon erkak va ayol zimmasidagi shaxsiy farz bo‘lib, — uzoq vaqtdan beri e’tibordan chetda qolgan zakot ruknini tiklashdir. Zakot amirlar tomonidan vakolat berilgan zakot yig‘uvchilar orqali oltin dinor va kumush dirham shaklida yig‘ilgan, xuddi Payg‘ambarimiz ﷺ va ulardan keyin kelgan barcha xalifalar tomonidan tarixda, bizning zamonamizdan ozgina oldingi davrgacha qilinganidek.
The most significant aspect of this initiative, and one which is an individual obligation on every Muslim man and woman, is the restoration of the dormant pillar of zakat, collected by zakat collectors - empowered by amirs- in gold dinars and silver dirhams, as was done by our Prophet, may Allah bless him and grant him peace, and all the khulafa’ who followed after, throughout history until shortly before our own time.
Zakotni yig‘ish va taqsimlashning bu qayta jonlanishi, shuningdek musulmonlar iqtisodiy amaliyotidan foizxo‘rlikning tozalanishi bilan birga, inshaalloh, Islomning ichki va ijtimoiy boyliklarining tiklanishiga muqarrar ravishda olib keladi — so‘nggi asrlarda insoniyatni shunchalik qul qilgan va yerni ifloslantirgan foizxo‘r pul-kredit tizimining muqarrar ravishda o‘z-o‘zini yo‘q qilishi bilan bir vaqtda.
This re-invigoration of the collection and distribution of zakat, combined with the concomitant cleansing of usury from the economic practice of the Muslims, will insha’Allah inexorably bring about a revival of the inner and social riches of Islam — in parallel with the inevitable self-destruction of the usurious monetarist system that has so enslaved mankind and polluted the earth during the last centuries.
Ushbu dasturda biz doimo Oxirgi Elchi, Allohning salovoti va salomi uning ustiga bo'lsin, olib kelgan Islom haqiqatda uni yashaydigan odamlarda yorqin insoniy va ruhiy fazilatlarni paydo qilishini esda tutishimiz kerak. Buning namunasi to'g'ri yo'lni tutgan ushbu olijanob kishilar, ya'ni Xalifalardir.3
In that programme we will need constantly to bear in mind the luminous human and spiritual qualities that the Islam of the Last Messenger, may Allah bless him and grant him peace, brings about in the people who actually live it as exemplified by these noble men, the Khalifahs who took the right way.3
Ushbu kitob kelajakdagi xalifalikka hurmat yuzasidan yozilgan; Alloh uni avvalgilari kabi yorqin qilsin.
This book is in honour of the khalifate to come; may Allah make it shine as brightly as those which have been.
Abdassamad Clarke
Charlottenlund, Daniya
Rabi’ ath-Thani 1422/2001 yil iyun
Abdassamad Clarke Charlottenlund, Denmark Rabi’ ath-Thani 1422/June 2001