Islom bitta asosiy, o‘zgarmas g‘oyaga asoslangan: yagona Yaratuvchi – Allohni (SWT) tan olish va Unga to‘liq itoat qilish. Bu itoat shuni anglatadiki, hayotning barcha ishlari – ibodatlarimiz, ro‘zamiz, oila va musulmon bo‘lmaganlar bilan munosabatlarimiz, siyosiy va iqtisodiy masalalar – hukm chiqarish uchun Allohga (SWT) qaytarilishi kerak. Imonning asosiy ustunlari (Allohga, Uning farishtalariga, Uning payg‘ambarlariga, Uning kitoblariga, Qiyomat kuniga va qazo-qadarga ishonish) barcha amallarimizning asosini tashkil etadi. Shu sababli, hidoyat uchun biz faqat Allohning (SWT) Kitobi va Uning Elchisi ﷺning Sunnatiga, ya’ni vahiyga (wahiy) va ulardan kelib chiqadigan manbalarga – sahobalarning ijmo‘iga (konsensusiga) hamda qiyosga murojaat qilamiz. Musulmon e’tiqod moddalariga (‘aqidaga) to‘liq ishonmasdan dinga kirmaydi, ammo hukmlarni qabul qilish va ularga amal qilish, mo‘min ularni to‘liq tushunadimi yoki yo‘qmi, farqsiz, majburiydir. Alloh (SWT) aytadi:

Islam is based upon one main fixed idea - the comprehension of one Creator, Allah (swt), and complete submission to Him. This submission means that all reference for lifes affairs must be directed to Allah (swt) for judgement, whether our prayers, fasting, relations with our families or non-Muslims, political and economic matters. The central pillars of faith (belief in Allah, His Angels, His Messengers, His books, the Day of Judgement and Divine fate and destiny) form the basis of all our actions. Therefore we refer only to the Book of Allah (swt) and the Sunnah of His Messenger (saw) as revelation (wahi) and the sources derived from these, Ijma‘ (consensus) of the Sahabah and Qiyas, for guidance. Whilst no Muslim enters the deen without full conviction in the articles of belief (‘aqeedah), the adoption of laws and the adherence to them are compulsory regardless of whether the believer fully understands them or not. Allah (swt) says,.

"Ular: Biz eshitdik va itoat etdik, deydilar." [TMQ 2:285].

“And they say: We hear and we obey.” [TMQ 2:285].

Darhaqiqat, Shariat barcha kishilarga, musulmonlar va g‘ayrimusulmonlarga, e’tiqodidan qat’i nazar, tatbiq etiladi.

Indeed the Shari‘ah is applied to all (Muslims and non-Muslims) regardless of belief.

Islom e'tiqod bilan amal yoki aqida bilan tizim o'rtasidagi chalkashlikni o'ziga xos tarzda bartaraf etadi. Inson avvalo to'g'ri asosni (aqida yoki mafkurani) aniqlashi, so'ngra tizimni yoki o'z amallarini shu asosga, ya'ni shariat tomonidan berilgan qoidaga tayangan holda qurishi lozim. Vahiy orqali berilgan shariat shaxsiy yoki ijtimoiy, ibodat yoki xalqaro siyosat, shuningdek, diniy tiklanish masalasi bo'lsin, barcha amallarni boshqaradi.

Islam uniquely bridges the confusion between belief and action or doctrine and systems. The human must determine the correct basis (creed or doctrine) and then base the system or his actions upon that provided by the law. The law provided by wahi (revelation) is that which governs all actions whether personal or societal, whether ritual worships or international politics and of course the issue of revival.

Islomiy matnga ergashish, Islomiy metodologiyadan foydalanilganda, uyg‘onishga olib keladigan intellektual jarayondir. Islomiy metodologiya deganda biz ijtihod jarayonini nazarda tutamiz: olim muammoni avval qat’iy tekshiradi (tahqiq al-manat), so‘ngra Islomiy matnni haqiqatga tatbiq etadi va muammoga mos shar’iy dalilni qo‘llaydi. Bu G‘arbnikidan butunlay farq qiladi, u yerda yechim muammoning o‘zidan kelib chiqadi. Masalan, muammoning mohiyatini yoki asl sababi ichkilikbozlikning o‘zi ekanligini tekshirmasdan, mast holda haydashga qarshi kurashish uchun qonun chiqariladi.

The following of Islamic text is an intellectual process which leads to revival, provided the Islamic methodology is used. By Islamic methodology we mean the process of ijtihad where the scholar applies the Islamic text to the reality after a rigorous process of verification of the problem (tahkeek al-manat) and then applying the appropriate Shari‘ah evidence to the problem. This is completely different from the West where they derive the solution from the problem, so for example a law is brought to curb drink driving without examining the nature of the problem or whether drinking itself is not the real problem. .

Bugungi musulmon dunyosida biz buzilgan olimlardan aziyat chekmoqdamiz. Ular G‘arbni xursand qilish uchun yechim taklif qiladilar, so‘ngra bu javobni oqlash uchun matn izlanadi. Buni Fors ko‘rfazi urushi paytida AQSh qo‘shinlarining Hijozga kirishini oqlash uchun so‘ralgan, go‘yo shariat fatvosi holatida ko‘rdik. Bundan ham yomoni shuki, ba’zi so‘ngi olimlar klassik ijtihod qoidalariga rioya qilmasdan, daleel (dalil) keltiradilar. Bu esa yanada zararliroq, chunki aniq dalillarga asoslangan haqiqiy tiklanish muqarrar ravishda kechikadi.

In the Muslim world today we suffer from corrupt scholars that bring a solution to satisfy the West and then text is sought to justify the answer, as we saw when a so-called Shari‘ah opinion was sought to justify the invasion of the US forces into the Hijaz during the Gulf War, or potentially even worse where the correct process of ijtihad is not followed and so called scholars bring daleel (evidence) without following classical ijtihad. This is more damaging because the true revival based upon the clear cut evidences is inevitably delayed.