Shunda savol tug'iladi: Kofirlar Xilofatni ag'darib, Islomni siyosiy sahnadan yo'q qilishi shunchalik oson kechdimi, holbuki musulmonlar yuz millionlab bo'lsa-da, ular o'z dinini ham, o'z siyosiy birligini ham himoya qilmadilarmi? Javob: Ha! Kofirlar uchun Xilofatni ag'darish va Islomni siyosiy sahnadan yo'q qilish aynan shunchalik oson bo'ldi; musulmonlar uni himoya qilmadilar, hatto mag'lub bo'lganlar jang maydonini tark etishdan oldin qilganidek, so'nggi nafasigacha ham kurashmadilar. Buning sababi shundaki, Ummat bu muhim masalalarni hayot-mamot choralarini ko'rishni talab qiladigan masalalar deb qabul qilmadi. Shu tariqa Ummatga bu halokatli zarba ularni daf etish uchun to'liq harakat qilinmasdan berildi. Buning sababi, Ummat yuz bergan voqeani o'zining omon qolishi yoki halokati bog'liq bo'lgan muhim masala deb hisoblamadi. Shu bois u bu falokatga, odatda omon qolishi bog'liq bo'lgan masalalarga qaraganidek, jiddiy ahamiyat bermadi. Natijada u bu falokatni hayot-mamot shiddati bilan bartaraf etishga kirishmadi. Oqibatda kofirlar Xilofatni ag'darishga va Islom tizimini vujudga kelgan joyidan yo'q qilishga muvaffaq bo'ldilar.

Here one may ask: “Was it with such ease that the Kuffar managed to destroy the Khilafah and wipe out Islam from the political scene, and while the Muslims number hundreds of millions, yet they do not defend their Deen nor do they defend their political entity?” The answer to this is: “Yes! It was that easy for the Kuffar to topple the Khilafah and wipe out Islam from the political scene; and the Muslims did not defend it; they did not even fight to the last ditch, like the vanquished would do before leaving the battlefield. The reason why this occurred was because these vital issues were not perceived by the Ummah as those which necessitated life and death measures to be taken. Thus the Ummah was dealt this fatal blow without a complete effort to repel it. This was because the Ummah did not consider what took place as being a vital issue upon which her survival or her demise depended. Hence, she did not view this calamity with the importance with which she would normally view issues upon which her survival depends. Consequently, she did not undertake the resolution of this calamity with the urgency of life and death. As a result, the Kuffar managed to topple the Khilafah and to wipe out the system of Islam from existence.

Omon saqlanish instinkti dunyodagi har bir millat va yer yuzidagi har bir xalqdan o‘ziga xos hayotiy masalalarga ega bo‘lishni talab qiladi. Bu masalalar uchun millat yoki xalq o‘z qonini rozilik bilan va eng katta g‘ayrat bilan, hech qanday ikkilanmasdan, hech qanday bahs yoki munozarasiz beradi. Bu masalalar yo halok bo‘lish yoki tirik qolish bilan bog‘liq, yoki xalqning mavjudlikdan yo‘q qilinishi yoxud uning omon qolishini ta'minlash bilan bog‘liq masalalardir.

The instinct of survival makes it incumbent upon every nation in the world and every people on Earth to have its own vital issues, for which a nation or a people would give its blood with consent and with utmost fervour, without any hesitation or any argument or debate. These issues are those related to either perishing or staying alive, or related to the removal of a people from existence or the safeguard of their survival.

Bunday choralar o'ziga xos bo'lib, deyarli barcha odamlarga bir xil bo'ladi, ularga nisbatan ko'rilgan choralar esa barcha odamlar uchun o'xshash yoki juda o'xshash bo'ladi, chunki ular real ravishda hayotga tahdid soladi. Shu sababli, masalalar bir xil, choralar ham bir xil bo'ladi. Biroq, omon qolish instinkti bilan bog'liq masalalar barcha hayotiy masalalarni tashkil etmaydi va hayotiy masalalar faqat omon qolish instinkti bilan bog'liq masalalardan iborat emas; chunki ruhiy instinkt va nasl qoldirish instinkti bilan bog'liq boshqa hayotiy masalalar ham mavjud.

Such measures are unique and almost identical to all people and the measures undertaken towards them are similar or very similar to all people, because they are tangibly life threatening. Hence, the issues are the same and the measures are also the same. However, the issues related to the survival instinct do not compose all of the vital issues, nor are the vital issues only those related to the survival instinct; for there are other vital issues related to the spiritual instinct and to the procreation instinct.

Biroq, odamlar hayotga bo‘lgan qarashlaridagi farqqa ko‘ra bu masalalarda turlicha fikrda bo‘ladilar; shuning uchun ular ularga nisbatan ko‘radigan choralarda ham farqlanadilar. Buning sababi shuki, bu masalalarni hayotiy qilayotgan narsa aynan hayotga bo‘lgan o‘ziga xos qarashdir; shuning uchun ular farqlanadilar va ko‘radigan choralari ham farqlanadi. Demak, ba’zi hayotiy masalalar qarashlaridagi farqqa ko‘ra xalqlar va millatlar o‘rtasida farqlanadi. Musulmonlar bir ummatdirlar va ularning, shubhasiz, ko‘plab hayotiy masalalari bor. Ummatning hayotiy masalalari — ular yashash instinkti bilan, ruhiy instinkt bilan yoki naslni davom ettirish instinkti bilan bog‘liq bo‘lishidan qat’i nazar — hayotga bo‘lgan qarashlariga muvofiq bo‘lishi kerak. Ularning hayotga bo‘lgan qarashi faqat Islom tomonidan belgilanadi. Demak, hayotiy masalalarni ham, ularga nisbatan ko‘riladigan choralarni ham belgilaydigan aynan Islomdir.

However, people differ in these issues according to the difference in their viewpoint about life; thus they differ in the measures undertaken towards them; this is so because what makes these issues vital is the specific viewpoint about life; thus they differ and the measures they undertake also differ. Therefore, some vital issues differ between peoples and nations according to the difference in their viewpoint about life. The Muslims are one Ummah and they undoubtedly have a host of vital issues. The Ummah’s vital issues, whether these were related to the survival instinct or the spiritual instinct or the procreation instinct, should be according to their viewpoint about life. Their viewpoint about life is determined by Islam alone. Hence, it is Islam that determines the vital issues and also determines the measures which need to be taken.

Islom odamlarga hayotiy masalalarni tushuntirib bergan va ularga nisbatan hayot-mamot o'lchovini majburiy qilgan. Shu sababli, musulmonlarning hayotiy masalalarni belgilashda ixtiyori yo'q. Islom hayotiy masala deb hisoblagan narsani musulmonlar ham shunday deb qarashlari shart.

Islam has explained to people what are the vital issues, and made the measure of life and death towards them an obligation. Hence, the Muslims have no choice in determining their vital issues. That which is considered by Islam to be a vital issue must be viewed by the Muslims as such.

Xuddi shunday, ular bunday masalalarga nisbatan hayot va o'lim o'lchovida tanlov qilish huquqiga ega emaslar; chunki Islom hayotiy masalalarni belgilaganida, musulmonlar ularga nisbatan qanday yo'l tutishlari kerakligi o'lchovini ham belgilab bergan.

Likewise, they have no choice in the measure of life and death undertaken towards such issues; because when Islam determined the vital issues, it also determined the measure that Muslims should undertake towards them.

Islomning tahdid soluvchi voqealarga duch kelishi va musulmonlarning musulmon sifatida o'z mavjudligiga tahdid soluvchi narsalarga qarshi turishi muqarrar edi. Hayotdagi har qanday harakat o'z mavjudligiga tahdid soluvchi narsalarga duch kelishi o'z-o'zidan ravshan, ayniqsa islohot harakatlari, xususan, to'g'ri harakatlar uchun bu yanada shundaydir. Islom paydo bo'lganidan beri Islom va kufr o'rtasidagi kurash qattiq bo'lib kelmoqda. Bu kurash kufrning taqdiri va Islomning taqdiri uchun olib borilgan. Madinada Islom davlati tashkil topganidan beri aqliy kurashga qo'shilgan qonli kurash hayotiy masalalarni himoya qilish uchun edi. Shu sababli, musulmonlar uchun hayotiy masalalarning mavjudligi muqarrar va aksiomatik edi, ularga nisbatan hayot va mamot o'lchovini qabul qilish ham muqarrar va aksiomatik edi. Bu shunday masalaki, unga ko'ra jihod eng muhim farzlardan biri qilingan, bunda Allah Elchisi ﷺ

For Islam to have faced events which threatened it and for Muslims to have come up against what threatened their existence, in their capacity as Muslims, was inevitable. It is self evident that any movement in life would face that which threatens its existence, especially the movements of reform and more specifically the sound movements. Ever since the dawn of Islam, the struggle has been fierce between Islam and Kufr. This struggle has been about the fate of Kufr and the fate of Islam. The bloody struggle that was added to the intellectual struggle since the establishment of the Islamic State in Madinah was in defence of the vital issues. Hence, the existence of vital issues was to the Muslims inevitable and axiomatic, and their undertaking of the measure of life and death towards them was also inevitable and axiomatic. It is a matter for which Jihad has been made one of the most important duties, in which the Messenger of Allah (saw)

Ish ning boshi Islomdir, uning ustuni namozdir, uning cho'qqisi esa jihoddir. Bu shunday bir ishki, jihod Soat kelguncha davom etadi, chunki u (saw) aytganlar: "Jihod meni Alloh yuborganidan beri davom etib keladi va mening ummatimning oxirgi avlodi Dajjol bilan jang qilguncha uzilmaydi; uni zolimning zulmi ham, odilning adolati ham bekor qila olmaydi." Alloh Elchisi ﷺ yana shunday degan edilar:

said: “The head of the matter is Islam, its pillar is the Salah and the peak of its hump is Jihad.” It is also a matter for which Jihad will continue until the Hour comes, for he (saw) said: “And Jihad has been constant since Allah sent me until the last generation of my Ummah fight the Dajjal, it will not be revoked by the tyranny of a tyrant nor by the justness of a just.” The Messenger of Allah (saw) also said:

Jihod solih va fosiq kishilar uchun doimiy ravishda davom etadi. Shu sababli musulmonlar hayotiy masalalarni himoya qilishda bir lahzaga ham sustlashmadilar va hech bir hayotiy masala yuzasidan hayot-mamot choralarini ko'rishdan hech qachon ikkilanmadilar.

“Jihad is constant with the pious and the dissolute.” Hence, the Muslims did not slacken for one moment in defending the vital issues, nor did they ever hesitate in undertaking the measure of life and death towards every vital issue.

Shunday qilib, salibchilar yurishlari davrida Ummat va davlat sifatida taqdirlariga tahdid solgan narsa ro'baro' kelganda, musulmonlar hayot-mamot masalasini hal qiladigan choralarni ko'rdilar. Shu tariqa ular kofir salibchilar bilan bir asrdan ortiq vaqt davomida shiddatli urush olib bordilar. Islom Ummati o'ziga qaratilgan halokatli zarbani qaytarishga muvaffaq bo'ldi. Xuddi shunday, mo'g'ullar Islom yurtlariga bostirib kirganida ham musulmonlar xuddi shu yo'lni tutdilar. Islom Ummati bu bosqinni o'zining mavjudligiga tahdid soluvchi masala deb bildi, shuning uchun unga qarshi hayot-mamot choralarini ko'rdi va musulmonlar mo'g'ullar bilan urushga kirishdilar, bunda ular dunyoviy manfaat izlamay, hal qiluvchi g'alaba qo'lga kiritilguncha jonlarini fido qildilar.

Therefore, when they were faced with what threatened their fate as an Ummah and as a state during the crusades, the Muslims undertook measures which necessitated life and death. Thus, they engaged the Kuffar crusaders in a fierce war for more than a century. The Islamic Ummah managed to repel the fatal blow that threatened her. Likewise, the Muslims acted in the same way when the Mongols invaded the Islamic lands. The Islamic Ummah considered this invasion as a matter that threatened her existence, thus she undertook towards it the measure of life and death, and the Muslims engaged the Mongols in a war in which they sacrificed their lives without seeking any worldly gains until the decisive victory was theirs.

Shunday qilib, musulmonlar hayotiy masalalarni idrok etar va ularga nisbatan o'zlariga yuklatilgan majburiyatni, ya'ni hayot va o'lim o'lchovini bajarar edilar. Buning sababi shu ediki, Islom hayotiy masalalar yuzasidan bayon qilgan narsalarni musulmonlar qat'iy haqiqat sifatida qabul qilar, uni mahkam ushlar edilar va ularga har qanday xavfning oshkor bo'lishi aniq ko'rinib turardi. Shuning uchun ular Islom o'zlariga yuklagan narsani, ya'ni hayot va o'lim o'lchovini bajarmasdan turib, o'z mavjudligiga tahdid soluvchi vaziyatga duch kelishlarini tasavvur qilib bo'lmas edi. O'tmishda na Islom Ummati, na Islom Davlati hayotiy masalalarni idrok etish va ularni anglashda hech qachon muvaffaqiyatsizlikka uchramagan. Biroq Islomni idrok etish og'ishish darajasiga tushib qolganda va qalblardagi taqvo ochiq-oydin kufrga nisbatan jim turish darajasigacha zaiflashganda, bu hayotiy masalalar o'zlarining hayotiylik ahamiyatini yo'qotdi va ularga nisbatan hayot va o'lim o'lchovi qo'llanilmay qoldi. Natijada mavjudlikka tahdid kuchaydi va musulmonlar bu tahdidni qaytarish uchun qonlarini va jonlarini saxiylik bilan berishda ojiz qolishdi. Shu tariqa Xilofat barbod bo'ldi, Islom tizimi bekor qilindi va butun Islom Ummati yo'q bo'lib ketish xavfi ostida qoldi.

Therefore, the Muslims used to perceive the vital issues and used to undertake towards them what was obligatory upon them, that is the measure of life and death. This was so because that which Islam had explained in terms of vital issues was considered as facts by the Muslims, which they clutched with a tight grip, and the perception of any danger was clearly manifested to them. Hence, it was inconceivable for them to face a situation that threatened their existence without undertaking towards it that which Islam has obliged upon them, that is the measure of life and death. Neither the Islamic Ummah, nor the Islamic State ever failed in the past to perceive and be aware of the vital issues. However, when the perception of Islam receded to the level of deviation and when the piety in the souls weakened to the level of keeping silent over the flagrant Kufr, these vital issues lost their consideration as being vital, and the measure of life and death was not undertaken towards them. Consequently, the threat to the existence loomed and the Muslims failed to give their blood and their lives generously in order to repel this threat. Hence, the Khilafah was destroyed, the system of Islam was abolished and the whole of the Islamic Ummah was threatened with extinction.

Shunday ekan, muhim masalalarni Islom nuqtai nazaridan idrok etish zarur, chunki Islom ularni Kitob va Sunnatda belgilab bergan. Shuningdek, Qur'on hamda Allohning Elchisi ﷺ hadisida bayon etilgan, ularga nisbatan amalga oshirilishi lozim bo'lgan majburiy choralarni tushunish ham zarur. Faqat shundagina muhim masalalar va ularga nisbatan majburiy chora haqida ong shakllanadi va ularni e'tiborsiz qoldirish tasavvur qilib bo'lmas holga keladi.

Thus, it is imperative to perceive the vital issues from the Islamic viewpoint as Islam decreed in the Book and the Sunnah. It is also imperative to perceive the compulsory measures which ought to be undertaken towards them as outlined by the Qur’an and by the Hadith of the Messenger of Allah (saw). Only then would awareness of the vital issues and of the compulsory measure towards them be generated and their neglect would then become inconceivable.