G'arb tarixida, Yevropa xalqining ruhoniylar tuzumining zulmkor hukmronligiga qarshi chuqur o'rnashgan adolatsizlik hissi, miloddan keyingi 16-asr atrofida cherkovning "Islohoti"ga olib keldi. O'sha vaqtdan boshlab, din hayotning asosiy oqimida tobora kamroq rol o'ynab keldi.

In the history of the West, deep-rooted feelings of injustice among the people of Europe against the oppressive rule of the clerical establishment led to the ‘Reformation’ of the Church around the 16th Century (CE). Since that time, religion has played an ever decreasing part in the mainstream of life.

Dastlab, o'zgarish asosan davlat va siyosiy hayot sohasida yuz berdi. Bu davrgacha Cherkov odamlar yashaydigan va mehnat qiladigan yerlarning ko'p qismiga egalik qilar edi va shu tufayli yer hamda xalq ishlarini qanday boshqarish kerakligida o'z so'zi bor edi. U xalqdan yuqori soliqlar undirar, shu bilan birga najot mukofotini va'da qilar edi hamda har qanday "norozi"larga, ya'ni Kopernik va Galiley kabi olimlarga yoki Lyuter va Kalvin kabi diniy islohotchilarga qattiq nazar bilan qarar edi. "Islohot"dan keyin nasroniy dini hayot ishlaridan ajratildi va e'tiqodlar to'plami hamda shaxsiy axloqiy xulq-atvor qoidalari darajasiga tushirildi. Uning siyosiy hayotdagi ta'siri amalda tugab bo'ldi.

Initially, the change involved mainly the arena of the government and political affairs. Before this time, the Church owned much of the land upon which people lived and worked, thereby having a say in how the land and the affairs of the people should be run. It levied high taxes upon the people while promising the reward of salvation, and looked severely upon any ‘dissenters’, whether in the form of scientists like Copernicus and Galileo or religious reformers, like Luther or Calvin. After the ‘Reformation’, the Christian religion became separated from the affairs of life, and was demoted to a set of beliefs and an individual code of moral conduct. Its effect in political life had effectively ended.

Biroq vaqt o‘tishi bilan dinning shaxs hayotidagi o‘rni ham kamayib bordi, shu darajaga yetdiki, ko‘p hollarda insonning dini xuddi nishon yoki yorliqdan ortiq qiymatga ega emas.

In time, however, even the role of religion in the individual life has whittled away, to the extent that in many cases, a person’s religion has no more value than a badge or label.

Ushbu xil g'oyalar, biroq, faqat Yevropa va G'arb dunyosi bilan cheklanib qolmadi. Xuddi shunday holat, sekulyarizm madaniyati, ya'ni dinni hayot ishlaridan ajratish madaniyati ildiz otgani sari, dunyodagi barcha dinlar, jumladan hinduizm, sikhizm yoki iudaizm uchun ham deyarli shunday bo'lib qoldi.

These types of ideas, however, have not been restricted to Europe and the Western world. The same has become more or less true for all religions throughout the globe such as Hinduism, Sikhism, or Judaism, as the culture of secularism, i.e. the separation of religion from lifes affairs, has come to take root.

Afsuski, hatto ko'p musulmonlar ham bu yo'lni qabul qilib, dinlarini shaxsiy marosimlar to'plamiga aylantirib qo'yishdi. Holbuki, arab tilidagi "deen" so'zi aynan "hayot tarzi" degan ma'noni anglatadi, shunchaki "din" emas. Bunday holatning oqibatlari dunyo uchun halokatli bo'ldi. Chunki ilohiy qonun amalga oshirilishdan to'xtaganda, faqat insonlarning qonunlari hukmron bo'ladi. Musulmon ummati uchun dunyoviylik rasmiy ravishda 1924-yil 3-martda namoyon bo'ldi. Mustafo Kamol va uning G'arbdagi xo'jayinlari qo'li bilan Muhammad ﷺ, Allohning Payg'ambari tomonidan barpo etilgan ulug' Islom davlatining davomi bo'lgan 'Usmonli xalifaligining qoldiqlari tugatildi. Shundan so'ng odamlarni boshqaradigan qoidalarni shakllantirish insonlar ixtiyoriga topshirildi.

Sadly even many Muslims have adopted this way, and relegated their deen to a set of individualistic rituals. This is despite the fact that the very word ‘deen’ in the Arabic language translates as ‘way of life’, as opposed to just ‘religion.’ The consequences of such a state of affairs has been disastrous for the world. For when divine law ceases to be implemented, only the law of human beings can prevail. For the Muslim Ummah, secularism became officially manifested on the 3rd of March, 1924, when at the hands of Mustafa Kamal and his Western bosses, the remnants of the ‘Uthmani Khilafah, which was the continuation of the glorious Islamic State established by Muhammad the Prophet of Allah (saw), came to an end. Thereafter, the formulation of rules to govern people was left up to human beings.

Shunga qaramay, insonlar o‘z tabiatiga ko‘ra insoniyat ishlarini adolat bilan tartibga solib boshqaradigan qonunlar tizimini yarata olmaydilar. Buning bir qancha sabablari bor. Insonlar bilimi va qobiliyati cheklangan bo‘lgani uchun odamlarning muammolarini yetarlicha hisobga ola olmaydilar va ular uchun keng qamrovli yechimlar taklif qila olmaydilar. Shuningdek, ular xurofot, shaxsiy manfaat va xatoga moyil bo‘lib, odamlar o‘rtasida xolisona hukm chiqara olmaydilar. Insonning mana shu tabiiy xususiyatlari odamlarni boshqa odamlar ustidan adolat bilan hukmronlik qilishga qodir emas qiladi: insonlar tomonidan ilgari surilgan har qanday tizim ushbu kamchiliklarning barchasini aks ettiradi. Natijada ko‘plab odamlar zulm ostida qoladi, boy va qudratlilar kambag‘al va ojizlarning huquqlarini tortib oladi va dunyoda zulm, adolatsizlik va ekspluatatsiya hukm suradi. Bugungi vaziyatga bir qarashning o‘zi ushbu holatlarning atrofimizda mavjudligini tasdiqlaydi.

However, by their nature human beings cannot devise a system of laws that will organise and administer the affairs of mankind in a just fashion. There are many reasons why this is the case. Human beings are limited in their knowledge and abilities, so cannot adequately take into consideration the problems of people, nor provide comprehensive solutions for them. As well, they are prone to prejudice, self interest and error and thus will not be able to judge for people impartially. These natural aspects of the human character render people unable to rule over other people with justice - any system that is brought forward by human beings will reflect all of these shortcomings. As a result, many people will be oppressed, the rich and powerful will usurp the rights of the poor and weak, and the world will be characterised by tyranny, injustice and exploitation. Even a brief look at today’s situation will confirm these to exist all around us.

Aslida, faqat hammasini biluvchi, cheksiz zot insoniyat o'z ishlarini adolat bilan boshqarishi mumkin bo'lgan keng qamrovli va adolatli qonunlar to'plamini taqdim eta oladi. Shu sababli hokimiyat va qonun chiqarish huquqiga sazovor bo'lishga faqat Alloh (SWT) loyiqdir, U insonlarni, hayotni va butun koinotni yaratgan zotdir. Darhaqiqat, Alloh (SWT) buni Qur'onda bizga tasdiqlaydi: {Ular Johiliyat davrining hukmini istaydilarmi? Ishonchi mustahkam bo'lgan qavm uchun Allohdan ko'ra yaxshiroq hukm kim qila oladi?} [TMQ 5:50] Aynan shu haqiqat tufayli Islom, yuqorida zikr qilingan dinlardan farqli o'laroq, hayotning barcha ishlarini boshqarish uchun keng qamrovli hidoyat tizimini taqdim etadi. Umuman olganda, u hayotning uch jihatida odamlarning rollarini belgilaydi:

In fact, only an all-knowing, unlimited being can be capable of providing a comprehensive and fair set of laws by which mankind can hope to rule its affairs with justice. Therefore, it is only Allah (swt), the creator of human beings, life and the whole of the universe who is worthy of the position of sovereignty and legislation. Indeed, Allah (swt) confirms this for us in the Qur’an, “Do they seek after a judgement of (the days of) Ignorance? But who, for a people whose faith is assured, can give better judgement than Allah?” [TMQ 5:50] It is due to this fact that Islam, unlike the religions mentioned above, provides a comprehensive system of guidance to administer all of lifes affairs. Broadly speaking it defines roles for people in three aspects of life :

1. Shaxs bilan uning Yaratuvchisi, Alloh (SWT) o‘rtasidagi munosabat, jumladan, namoz yoki ro‘za kabi ibodatlar.

1. The relationship between an individual and his or her creator, Allah (swt), including worships, such as prayer or fasting.

2. Shaxsning o‘zi bilan munosabati, jumladan, qanday kiyinish, nima yeyish va boshqalar.

2. The relationship of an individual with him or her self, including how to dress, what to eat etc.

3. Insonlar o'rtasidagi munosabatlar, jumladan, muomalot, davlat boshqaruvi va boshqalar.

3. The relationships between people, including transactions, government etc.

Aynan shu soha, ya'ni siyosat va hukmronlik masalalarini o'z ichiga olgan oxirgi soha, Alloh (SWT) insoniyatga bergan amaliy yo'riqnomaning eng katta qismini tashkil etadi. Haqiqatan ham, Islomning ahkomlarining aksariyati aynan "al-Mu'omalat" deb ataladigan shu soha bilan bog'liqdir. Musulmonlar orasidagi dunyoviy tafakkur ko'plab kishilarni Islomga faqat yuqorida zikr qilingan birinchi va ikkinchi sohalar nuqtai nazaridan qarashga olib keldi, oxirgisini esa e'tibordan chetda qoldirdi. Bu jamiyatda turlicha namoyon bo'ladi. Ushbu tushuncha hukmronlikka tatbiq etilganda, biz musulmon mamlakatlarning, masalan, Pokiston, Turkiya, Misr va boshqalarning kufr (islomga zid) qonunlari bilan boshqarilayotganini ko'ramiz. Shaxslarda namoyon bo'lganda esa, ular namoz o'qishi va ro'za tutishi mumkin, lekin o'z tijoratida yoki ish joyida Islomga amal qilmaydi: qarzlariga riboh (foiz) oladi, do'konlarida spirtli ichimliklar sotadi yoki xizmatlari uchun poraxo'rlik qiladi.

It is in fact the last area, which encompasses the issues of politics and ruling, that forms the largest part of the practical guidance that Allah (swt) has given to mankind. Indeed, the majority of the ahkam (rules) of Islam are to do with this aspect, called ‘al-Mu‘amalat.’ The secular mentality among Muslims has led many to view Islam just from the perspective of the first and second areas mentioned above, while neglecting the last. This manifests itself in the society in different ways. When this understanding is applied to ruling, we see the Muslim countries being governed by kufr (non-Islamic) laws as for example in Pakistan, Turkey, Egypt etc. When it appears in individuals, while they may pray and fast, they do not observe Islam in their businesses or workplaces - they may well have riba (interest) on their loans, sell alcohol in their shops or pay bribes for their services.

Bularning barchasiga qaramay, Islom hayotning barcha sohalarida aniq yo‘riqnoma beradi. U ibodat, boshqaruv, iqtisodiy, ijtimoiy, sud va ta’lim tizimlarini belgilaydi. Bu tizimlarning tafsilotlari insonning xohishiga ko‘ra hal etilmaydi, balki ular bevosita musulmonning aqidasidan kelib chiqadi. Chunki musulmonlarga namoz o‘qishni buyurgan Qur’on aynan o‘sha Qur’ondir, u musulmonlarni Islom bilan boshqarilishini ta’minlashga ham buyuradi. Alloh (SWT) aytadi: “Quyosh og‘ishidan tunning zulmatigacha namoz o‘qing va tong vaqtida Qur’onni tilovat qiling.” [TMQ 17:78] Yana U (SWT) aytadi: “Kim Alloh nozil qilgan narsa bilan hukm qilmasa, ana shular kofirlardir.” [TMQ 5:44] Musulmonlarga vudu qilishni o‘rgatadigan hadislar esa, aynan o‘sha hadislardir, ular musulmonlarni bitta rahbar atrofida birlashishga buyuradi.

This is all despite the fact that Islam gives clear guidance in all affairs of life. The systems it provides include the Worship, Ruling, Economic, Social, Judicial and Education systems. And the details of these are not left to the whims of man to decide, rather they emanate from the very creed of the Muslim. For the Qur’an which orders the Muslims to pray, is the same Qur’an that orders the Muslims to ensure that they are ruled by Islam. Allah (swt) says, “Perform salah from mid-day till the darkness of the night, and recite the Qur’an in the early dawn.” [TMQ 17:78] and He (swt) says, “And whosoever does not rule by what Allah has revealed, they are the disbelievers.” [TMQ 5:44] The ahadith which teach the Muslims how to perform wudu are the same ahadith which command the Muslims to be unified behind one leader.

Imom Muslim rivoyat qilganlar: Usmon ibn Affon xabar berdi: Allohning Elchisi ﷺ aytdilar: "Kim vudu'ni yaxshi qilsa, uning gunohlari tanasidan chiqib ketadi, hatto tirnoqlari ostidan ham chiqadi." Va u yana Abu Said al-Xudriy orqali rivoyat qildi: Allohning Elchisi ﷺ aytdilar: "Ikki xalifaga bay'at qilinganda, keyinroq bay'at qilingan kishini o'ldiringlar."

Imam Muslim narrated that ‘Uthman ibn ‘Affan reported : The Messenger of Allah (saw) said, “He who performed his ablution well, his sins would come out from his body, even coming out from under his nails.” And he also narrated, on the authority of Abu Sa‘id al-Khudri that the Messenger of Allah (saw) said, “When bay‘ah (the oath of allegiance) has been taken for two Khaleefahs, kill the one for whom the oath was taken later.”.

Islomda hayotning turli sohalariga oid hukmlar o‘rtasida hech qanday ajratish yoki farq yo‘q, ya’ni inson o‘zining Alloh (SWT) bilan munosabatiga, o‘ziga tegishli ishlarga yoki odamlar o‘rtasidagi munosabatlarga oid bo‘lishidan qat’i nazar, barchasi Allohning bandalari uchun bergan amru nahylari sifatida qaraladi va barchasini bajarish shart. Shu tariqa musulmon bajaradigan har bir amal – shaxsiy yoki jamoat, yakka yoki ijtimoiy – Shariat bilan tartibga solinadi. Ummatni hozir izdan chiqarayotgan dunyoviy tafakkurning mohiyati diniy ko‘rsatmalarni hayotning barcha sohalarida e’tiborsiz qoldirishdir. Bu Alloh (SWT) va Uning Rasuli ﷺga qarshi katta gunoh bo‘lib, Islomda qat’iy harom (taqiqlangan) hisoblanadi.

In Islam, there is no separation or distinction between the rules relating to different aspects of life, regardless of whether they are to do with an individual and his relationship to Allah (swt), himself or whether they are to do with the relationships between people as a whole. Rather all are regarded as commands and prohibitions of Allah (swt) for His servants, and all must be fulfilled. In this way, each and every action that the Muslim performs, whether private or public, individual or collective, is regulated by the Shari‘ah. The essence of the secular mentality which currently plagues the Ummah is the disregard of religious guidance in all areas of lifes affairs. This is a great crime against Allah (swt) and His Messenger (saw) and is categorically haram (prohibited) in Islam.

Buning o‘rniga, Islomning barcha qoida va qonunlari yaxlit bir butunlikni tashkil etadi: har bir tizim boshqalarini to‘ldiradi va ular bilan uyg‘unlashadi. Shu tariqa odamlar tinchlik va xavfsizlikda yashashi mumkin bo‘lgan amaliy va samarali tuzilma yuzaga keladi.

Instead, all the rules and laws of Islam form an integrated whole, each system complementing and harmonising with the others, thereby creating a practical and functional framework in which people may live in peace and security.

Bundan tashqari, bu barcha ahkomlar bir xil asosga, ya'ni bir xil usulga (islomiy hukmlarning manbalariga) tayanadi. Hukmlarni ularning kelib chiqishini to'g'ri islomiy manbalardan izlab tekshirish ularning amaliyoti va joriy etilishini musulmonning Allohga (SWT) va Uning Rasuliga ﷺ bo'lgan imoni bilan bog'laydi. Aniq usulni tashkil etuvchi to'rtta tarkibiy qism mavjud. Ular:

Furthermore, all these ahkam derive from the same basis, that is, the same usul (sources of Islamic rules). The verification of the rules by tracing their origin from the correct Islamic sources links their practice and implementation with the very belief of the Muslim in Allah (swt) and His Messenger (saw). There are four components which make up the definite usul. These are :

1. Qur’on, Alloh (SWT) Kitobi

1. The Qur’an, the Book of Allah (swt)

2. Sunnah (Muhammad ﷺ ning namunasi)

2. The Sunnah (example of Muhammad (saw))

3. Sahobalarning ijmo‘i (konsensusi) (ra)

3. The Ijma‘ (consensus) of the Companions (ra)

4. Qiyos (ilohiy o‘xshatish)

4. Qiyas (the divine analogy)

Ushbu manbalarning har biri Islomning turli qoidalari va hukmlarini, jumladan e'tiqod va amalga oid hukmlarni ham keltirib chiqarishi mumkin. Ushbu manbalardan boshqa narsadan kelib chiqqan har qanday qoida yoki hukm esa zaif yoki noto'g'ri deb hisoblanadi.

Each of these sources can give rise to the different rules and laws of Islam, including those for both belief and action, and any rules or laws that derive from anything other than these sources are considered as weak or false.

Faqat musulmonlar Islomni to'g'ri tushunishga qaytib, bajarishi lozim bo'lgan amallarning aqliy va naqliy jihatdan isbotlangan manbalar bilan belgilanishi va ulardan kelib chiqishini anglagandagina o'z ahvolidan qutulishga umid qila oladilar. Agar ular buni qila olsalar, Islomning hayot tarzi sifatida qamrovli ekanligini anglab yetadilar va uning nafaqat insoniyat muammolarini hal qilish, balki dunyoda adolat va qadr-qimmat ustun bo'lishini ta'minlash qobiliyatiga ishonch hosil qiladilar.

It is only when Muslims return to the correct understanding of Islam, observing how the actions they should perform are qualified by and derived from rationally and textually proven sources, that they can ever hope to revive themselves from their current situation. If they can do this, then they will realise the comprehensive nature of Islam as a way of life, and have confidence in its ability not only to solve the problems of mankind, but also to ensure that justice and dignity will prevail over the world.

Ushbu kitobda Allohning (SWT) yordami va inoyati bilan, Islom tarixining ayrim jihatlarini, hozirda musulmon ummati va butun insoniyat duch kelayotgan ayrim muammolarni, shuningdek, Islomning turli tizimlari tafsilotlarini muhokama qilishga harakat qilamiz hamda ular hayotimiz ishlariga qanday to‘g‘ridan-to‘g‘ri qo‘llanilishini ko‘rsatamiz. Alloh (SWT) bu mehnatimizni qabul qilsin, uni musulmon ummatining qayta uyg‘onishi va Uning dinining qaror topishiga, insoniyatni Yaratuvchisining dini bo‘lmish Islomga yo‘llovchi nurga xizmat qiladigan hissa bo‘lishini ta’minlasin.

In this book, by the help and grace of Allah (swt), we will endeavour to discuss some aspects of Islamic history, some of the problems currently facing the Muslim Ummah and mankind as a whole, as well as the details of the different Systems of Islam, and to demonstrate how they are directly applicable to our lifes affairs. May Allah (swt) accept this effort, and cause it to be a contribution towards the revival of the Muslim Ummah and the establishment of His deen, and a light that guides mankind to the deen of its Creator, Islam.