Islom hayotning to'liq yo'li sifatida keldi; u insonlar tomonidan yaratilgan qonunlarning zulmi va buzg'unchiligini yo'q qilish va ularning o'rniga Allohning (SWT) qonunining adolatini joriy etish uchun kelgan. Payg'ambar ﷺ va uning sahobalari Arabistondagi kofirlarga qarshi uzluksiz aqliy va siyosiy kurash olib bordilar.

Islam came as a complete way of life, arriving to crush the tyranny and corruption of man-made laws, and to replace it with the justice of Allah’s (swt) law. The Prophet (saw) and his companions engaged in a continuous intellectual and political struggle against the disbelievers of Arabia.

U uning ishi bir necha darajada edi. U atrofidagilarni — boyligi, mavqei yoki qabila o'rnidan qat'i nazar — Islom xabariga chaqirdi. Bu chaqiriqqa bir qancha kishilar javob berdi: ham kuchlilar, masalan Muhammad ﷺ ning amakisi Hamza (roziyallohu anhu), ham kuchsizlar, masalan habashistonlik qul bo'lgan Bilol (roziyallohu anhu).

His work was on several levels. He called individuals around him to the Message of Islam, regardless of their wealth, status or tribal position. A few people responded to this call, both the strong like Muhammad’s (saw) uncle Hamzah (ra), and the weak like Bilal (ra) who was an Abyssinian slave.

Ikkinchidan, u jamiyatning o‘ziga murojaat qilar edi — odamlarni bir joyga to‘plab, da’vatini ochiq-oshkora e’lon qilar edi. U qabilalarga Safa tog‘ida gapirganda va musulmonlarga Ka’ba (Allohning uyi) atrofida ommaviy yurish qilishni buyurganda shunday qilgan, ular o‘rganib qolgan yomon e’tiqod va odatlarga barham berishga chaqirib hamda Islomning ularga nisbatan ustunligini ko‘rsatgan.

Secondly, he would address the society as a whole - gathering them together and airing his call publicly. He did this when he spoke to the tribes on Mount Safa, and when he ordered the Muslims to make a public procession around the Ka’aba (House of Allah), calling for an end to the evil beliefs and practices that they were used to, and showing the superiority of Islam over these.

Shuningdek, u kuchli va nufuzli kishilarni ham chaqirar, ulardan moddiy yordam olishga intilar hamda Allohga (SWT) va Uning Elchisiga (ﷺ) to'liq itoat etishni talab qilardi. U Makkaning atrofidagi qabilalarga yoki uzoq yerlardan shaharni ziyorat qilish uchun keladigan boshqa qabilalar yetakchilariga murojaat qilganda shunday qilardi. Nihoyat, Allohning (SWT) inoyati bilan, u Madinadagi Avs va Xazraj qabilalari bilan muvaffaqiyatga erishdi; ular dastlab birinchi Islom davlatining xavfsizligini ta'minladilar.

As well, he would call people of power and influence, seeking to have their material support, and demanding complete obedience to Allah (swt) and His Messenger (saw). This he did when he approached the tribes around Makkah or the leaders of other tribes who used to come from far away to visit the city. Finally and by the grace of Allah (swt), he was successful with the tribes of Aws and Khazraj of Madinah, who initially provided the security for the first Islamic State.

U'zi ham kuchli va ta'sirli odamlarga murojaat qilib, ulardan moddiy yordam olishga intilar va Allohga (SWT) hamda Uning Elchisiga (ﷺ) to'liq itoat etishni talab qilardi. Buni u Makka atrofidagi qabilalarga yoki uzoq yerlardan shaharni ziyorat qilish uchun keladigan boshqa qabilalar rahbarlariga murojaat qilganida ham qilardi. Nihoyat, Allohning (SWT) inoyati bilan, u Madinaning Avs va Xazraj qabilalari bilan muvaffaqiyatga erishdi; ular dastlab birinchi Islom davlatiga xavfsizlikni ta'minlab berdilar. Bu barcha ishlar bilan Muhammad (ﷺ) davlat barpo etilishiga yo'l tayyorladi, uning boshqaruvi faqat Allohning (SWT) amrlari va taqiqlariga asoslangan edi.

As well, he would call people of power and influence, seeking to have their material support, and demanding complete obedience to Allah (swt) and His Messenger (saw). This he did when he approached the tribes around Makkah or the leaders of other tribes who used to come from far away to visit the city. Finally and by the grace of Allah (swt), he was successful with the tribes of Aws and Khazraj of Madinah, who initially provided the security for the first Islamic State. With all this work, Muhammad (saw) prepared the way for the establishment of a state, whose governing was based solely on the commands and prohibitions of Allah (swt).

Aynan shu narsa hijratning birinchi yilida (miloddan keyin 622 yil) sodir bo‘ldi, o‘shanda Payg‘ambar ﷺ va u zotning sahobalari (Sahobalar) Madinada birinchi Islom davlatini barpo etdilar. Ular Madinadagi jamoatchilik fikrini Islomni hayot tarzi va tizim sifatida qabul qilishga yo‘naltira oldilar. Shu sababli u yerdagi odamlar jamiyatning tuzilishini belgilashda yagona manba sifatida Islomni qabul qildilar. Keling, Islom davlati hukmronligi ostidagi hayotning, undan oldingi holatga zid bo‘lgan ba’zi jihatlariga nazar tashlaylik:

Indeed this followed in the first year of Hijrah (622 CE), when Prophet Muhammad (saw) and his group of companions (the Sahabah) established the first Islamic State in Madinah. They managed to transform the public opinion in Madinah towards accepting Islam as a system and a way of life. Therefore the people there accepted Islam as the sole source for defining the structure of their society. Let us look at some of the aspects of life under the Islamic State, which were in contrast to what existed previous to it :

* Allohning Elchisi ﷺ Madinaga qadam qo'ygan birinchi kundan boshlab, ham musulmonlar, ham musulmon bo'lmaganlar ustidan hukmronlik qildi va ularning ishlarini boshqardi. U xalq ustidan rahbar, siyosatchi, bosh ma'mur va qurolli kuchlar qo'mondoni sifatida boshqaruv olib bordi ﷺ.

* The Messenger of Allah (saw) ruled over both Muslims and non- Muslims and he managed their affairs from the first day he set foot in Madinah. He governed over the people in his role as a leader, a politician, chief administrator and commander of the armed forces.

* Payg'ambar ﷺ har bir hududga vali (viloyat hokimi) va har bir mintaqaga 'aamil (tuman hokimi) tayinlar edilar, toki xalqning muammolarini hal qilishga va u zot olgan vahiyga muvofiq jamiyatning tinch-totuv yashashini ta'minlashga yordam bersin. U zot hokimlar va ma'murlarni nazorat qilishga, ularning ishini kuzatib borishga alohida e'tibor qaratar edilar.

* The Prophet (saw) appointed a wali (provincial governor) in every sector and an ‘aamel (sub-governor) in every region so as to help solve the problems of the people and to ensure the smooth running of society in accordance with the revelation which he received. He would take care to check on the governors and administrators and monitor their work.

Alloh Elchisi (sav) joriy etgan Islom tizimi odamlarning hayotini ilgari hech qachon bo‘lmagan darajada tartibga soldi. U boshqa har qanday tizimdan farqli edi va manbasi ham, mazmuni ham o‘ziga xos edi. Barcha qonunlar Qur’oni karim va Payg‘ambar ﷺ sunnatidagi hidoyatdan kelib chiqardi va ular odamlar o‘ylab topgan g‘oyalarning hech qanday zaif tomonlari va cheklovlaridan xoli edi. Natijada odamlar omon qolish uchun bir-birlarining qabilalariga hujum qilishlariga endi ehtiyoj qolmadi, chunki ular bir xil aqidaga ega bo‘lgan birodarlar va opa-singillarga aylandilar. Mulkchilik vositalarini tartibga soluvchi va boylikning to‘g‘ri taqsimlanishini ta’minlaydigan o‘ziga xos iqtisodiy tizim joriy etildi. Bozorlarda pul doimiy aylanishda bo‘lishini ta’minlaydigan qoidalar mavjud edi, shu tariqa boylik faqat boy va qudratlilar emas, balki barcha odamlar o‘rtasida aylanib yurardi.

* The system of Islam that the Messenger of Allah (saw) implemented regulated the lives of the people like never before. It was distinct from any other system and was unique in both its source and contents. All the laws emanated from the guidance of the Qur‘an and Sunnah of the Prophet (saw), and they were free from the weaknesses and limitations of any man-made ideas. As a result, people no longer had to raid each others tribes for survival since they all became brothers and sisters holding the same intellectual belief. A unique economic system was implemented which regulated the means of ownership and ensured proper distribution of wealth. It had provisions to make sure that money kept flowing in the markets, thereby enabling the wealth to be circulated amongst all the people, and not just the rich and powerful.

* Islom ijtimoiy tizimi ayollarga munosib munosabatni kafolatladi. Islom ayollarga siyosiy hayotning ko‘plab sohalarida ishtirok etish, meros olish, ishlash, savdo-sotiq qilish huquqini berdi, hatto hayotlarining har bir jabhasida hurmat va e’tibor ko‘rsatilishini ta’minladi. Ayollarga endi faqat mulk sifatida qaralmas, huquqlari va jamiyatdagi qadrli o‘rni yo‘q deb hisoblanmas edi. Ular Alloh (SWT) tomonidan yaratilgan, hayotda o‘ziga xos vazifalari bo‘lgan insonlar sifatida tan olindi. Alloh (SWT) nazarida taqvo borasidagina erkak bilan ayol o‘rtasida hech qanday farq yo‘q; qiyomat kunida ikkalasi ham bir xil mezon bilan hisob beradi.

* The Social System of Islam guaranteed the proper treatment of women. Islam gave women the right to participate in many areas of political life, inherit, work, to conduct business, indeed to be honoured and respected in every aspect of their lives. Women were no longer to be seen as mere objects of property, with no rights nor any valued position in society. They were recognised as human beings created by Allah (swt) with their own roles to play in life. In the eyes of Allah (swt) there is absolutely no difference between a man and a woman except with regard to piety; they will both be judged by the same criteria on the Day of Judgement.

Hijriy 10-yilda (miloddan keyingi 632-yil) Payg‘ambar Muhammad ﷺ vafot etdilar, shundan so‘ng Islom davlatining rahbarligi sahobalarga o‘tdi — avval Abu Bakr, so‘ngra ‘Umar, ‘Usmon va Ali (roziyallohu anhum). Davlat boshliqlari Xulafo’ (so‘zma-so‘z “vorislar”) deb atalib, davlatning o‘zi esa “Xilofat” nomini oldi. Har bir Xalifa vafot etganidan keyin, ularning o‘rniga yangi musulmon rahbarlar tayinlangan; ular barchasi xalqqa Islom qoidalarini joriy etish va da’vatni (Islomga chaqiruvni) butun insoniyatga yetkazish vazifasini davom ettirganlar.

* In the 10th year of Hijrah (632 CE), the Prophet Muhammad (saw) died and thereafter the leadership of the Islamic State was passed on to the Sahaba - first Abu Bakr, then ‘Umar, ‘Uthman and Ali (rai). These new heads of the State were known as Khulafa‘a (literally ‘successors’) and the State itself became known as the ‘Khilafah.’ After each Khaleefah passed away, new Muslim leaders were appointed to succeed them, all carrying on the duty of implementing the rules of Islam upon the people, and taking the da‘wah (invitation to Islam) to the rest of mankind.

Bir asrdan kamroq vaqt ichida Islom davlati o‘sha paytda ma’lum bo‘lgan dunyoning uchdan ikki qismidan ko‘proginisi o‘z ichiga oldi. Bir vaqtlar buyuk imperiyalar — forslar, rimliklar, misrliklar va boshqa ko‘plab davlatlar — Islom davlatiga qo‘shildi. Ularning turli madaniyatlari va tsivilizatsiyalari bitta millat ichida birlashib ketdi, Shari‘at qonunlari asosida yashadi va ularning xalqlari Islomni ommaviy ravishda qabul qildi.

* In less than a century the Islamic State spread had until it encompassed more than two thirds of the known world at that time. Once great empires like the Persians, Romans, Egyptians and many others became absorbed by the Islamic State. Their different cultures and civilisations melted into one nation, running in accordance with the Shari‘ah, and their peoples embraced Islam in droves.

Davlat odamlar ustidan adolat bilan hukm yuritdi va ularga mol-mulki, boyligi, joni, obro'si hamda e'tiqodi xavfsizligini ta'minladi.

* The State ruled with justice over people, giving them security of their wealth, property, lives, honour and beliefs.

* Xilofat ba'zi og'ir davrlarni boshidan kechirgan bo'lsa ham — masalan, al-Andalusda (hozirgi Ispaniya va Portugaliya) bir viloyat ajralib chiqqanida; Misrda Fotimiylar "davlati" ajralib chiqqanida; xilofatning obro'si pasayib, viloyat hokimlarining hokimiyati kuchaygan paytda; hamda u salibchilar tomonidan bosib olinganida — o'z tarixining ko'p qismida u dunyodagi yetakchi davlat va butun insoniyat uchun nur manbai bo'lib kelgan.

* Even though the Khilafah went through some bad times like when a province broke away in al-Andalus (modern day Spain and Portugal); or when the Fatimid ‘State’ broke away in Egypt; or when the authority of the Khilafah declined and the authority of the provincial governors increased; and also when it was invaded by the Crusaders, throughout most of its time it was the leading state in the world and the beacon of light for the whole of mankind.

Islom mafkurasining kuchi tufayli, ya'ni hayotga oid o'ziga xos qarashlardan iborat bo'lib, undan xalqlar ishlarini boshqarish uchun to'liq tizim kelib chiqadigan mafkura tufayli, Islom davlati milliy to'siqlarni buzishga, fikrlar, tasavvurlar va odatlarni birlashtirishga hamda odamlar orasida yetishtirilgan eng yaxshi ummatni barpo etishga muvaffaq bo'ldi.

* Due to the strength of the Islamic ideology, which is a unique viewpoint about life from which a complete system emanates to run peoples affairs, the Islamic State managed to break down national barriers, unite thoughts, perceptions, habits and establish the best nation produced among people.

* Davlat hayotning barcha sohalarida taraqqiyot muhitini yaratdi. U ilmiy yutuqlari va texnologik taraqqiyoti bilan dunyodan ustun bo‘ldi hamda dunyo boyliklarini odamlar o‘rtasida adolatli taqsimladi. Boylarga kambag‘allarni zulm qilishga ruxsat berilmadi, kuchsizlar esa kuchlilarning bo‘ysunishiga majbur qilinmadi.

* The State produced an atmosphere of progress in all areas of life. It excelled the world in its scientific achievements and technological advancements, and distributed the world’s resources fairly amongst the people. The rich were no longer permitted to oppress the poor, and the weak were not to be subject to subservience from the strong.

* Islom hukmron kuchga aylanganda, dunyo haqiqatan ham ‘Ulug‘vor davr’ga yetgan edi. Islom o‘z ta’siri va boshqaruviga tushgan turli mamlakat va hududlar xalqlariga qanday munosabatda bo‘lgani haqida ko‘plab guvohliklar mavjud. Hatto musulmon bo‘lmagan olimlar ham Islom davlati ostidagi hayotning ulug‘vor tarixini tasdiqlagan.

* When Islam had become the dominant force, the world had arrived at a truly ‘Glorious Era.’ Many testimonies exist to demonstrate how Islam dealt with people of different countries and regions that have come under the influence and administration of Islam. Even non-Muslim scholars have attested to the glorious history of life under the Islamic State.

Islom Turkiyada o'rnatilgandan so'ng, ser Tomas Arnold "The Preaching of Islam" kitobida vaziyatni shunday hikoya qiladi:

After Islam was established in Turkey, Sir Thomas Arnold, in his book The Preaching of Islam narrates the situation as :

“Murad II ajralib turdi adolatni yuritishga e’tiborli bo‘lishi va Yunon imperatorlari davrida keng tarqalgan suiiste’mollarni islohlashi bilan, shuningdek, o‘z fuqarolaridan birortasini zulm qilgan amaldorlarini rahm-shafqatsiz jazolagani bilan.” “Forsda xalqlarning hayoti asosan zardushtiy ruhoniylar tomonidan boshqarilardi. Ular shohning kengashlaridagi mavqeidan foydalanib, ulardan ajralib chiqqan boshqa barcha diniy jamoalarni (ularning soni ko‘p edi) ta’qib qilardilar. Bularga Forsning qadimgi dini tarafdorlari, nasroniylar, yahudiylar, sobiiylar hamda gnostiklar, manixeylar va buddaviylarning taxminlari o‘z ifodasini topgan ko‘plab mazhablar kirardi.” “To‘rt asr davomida Rim va Vizantiyaning qudratiga bardosh bergan ulkan Fors imperiyasi yettinchi asrning o‘rtalarida islom hukmronligi ostiga o‘tdi. Shundan so‘ng bu turli e’tiqod egalari diniy erkinlik va harbiy xizmatdan ozod etilishi evaziga oz miqdordagi soliq to‘lash sharti bilan berilgan hukmronlik ostida yana nafas ola boshladilar. Chunki islom qonuni bag‘rikenglik va jizya to‘lash huquqini nafaqat nasroniylar va yahudiylarga, balki zardushtiylar va sobiiylarga, butparastlarga, olov va toshga sig‘inuvchilarga ham berdi.” Islom ilmi va tafakkuri masalasi bo‘yicha Montgomery Watt “The Influence of Islam on Europe” asarida shunday degan:

“Murad II distinguished himself by his attention to the administration of justice and his reforms of the abuses prevalent under the Greek emperors and punished without mercy those of his officials who oppressed any of his subjects.” “In Persia peoples lives were mainly governed by Zoroastrian priests. They took advantage of their positions in the councils of the king and prosecuted all other religious bodies (and there were many) that dissented from them. This included adherents of older forms of the Persian religion, Christians, Jews, Sabeans, and the numerous sects in which the speculations of Gnostics, Manicheans and Buddhists found expression.” “The vast empire of Persia that for four centuries had withstood the might of Rome and Byzantium came under Islamic rule in the middle of the seventh century. Thereafter, the followers of all these varied forms of faith could breathe again under the rule that granted them religious freedom and exemption from military service, on payment of a light tribute. For the Islamic law granted toleration and the right of paying jizyah not only to the Christians and Jews but to Zoroastrians and Sabeans, to worshippers of idols, of fire and stone.” On the question of Muslim science and thinking, Montgomery Watt said in The Influence of Islam on Europe :

"Arab (ya'ni Musulmon) tajribalarining, Arab fikrlashining va Arab yozuvining to'liq ko'lamini anglagan kishi, Arablarsiz Yevropa fani va falsafasi o'z vaqtida rivojlana olmagan bo'lardi, deb ko'radi. Arablar yunon tafakkurining shunchaki yetkazuvchilari emas edi, balki haqiqiy egalari edi: ular o'zlari o'rgangan fanlarni tirik saqlab qoldilar va ularning doirasini kengaytirdilar. Taxminan 1100-yillarga kelib, Yevropaliklar o'zlarining saratonlik (Saracen) dushmanlarining fani va falsafasiga jiddiy qiziqa boshlaganlarida, bu sohalar o'z cho'qqisida edi; Yevropaliklar esa o'zlari ilgari rivojlana olishlaridan oldin Arablardan iloji boricha ko'proq narsani o'rganishlari kerak edi." "Bugungi kunda ko'plab Musulmonlar G'arb bilan yuzma-yuz kelganlarida o'zlarini kamsitilgandek his qilishlari kabi, tarix ham Yevropaliklar Musulmonlarga qaraganlarida vaziyat butunlay teskari bo'lganini ko'rsatadi. Watt ham shunday hikoya qiladi: "G'arbiy Yevropaning Islom sivilizatsiyasiga nisbatan his qilgan kamsitilganlik tuyg'usi turli jihatlarga ega edi. Islom texnologiyasi ko'p jihatdan Yevropanikidan ustun edi va boy Musulmonlarda ko'proq hashamat buyumlari mavjud edi; ammo bu, ehtimol, kichik omil edi. Harbiy jihatdan saratonlar o'tmishda qo'rqitgan edi, ammo endi Norman ritsarlari ularga teng kelayotgan edi. Biroq Islom hukmronligining kengligi dahshatli edi. XII asrning boshida odamlar dunyoni uch qismdan iborat deb hisoblashardi: Osiyo, Afrika va Yevropa. Ulardan eng kattasi bo'lgan Osiyo deyarli butunlay Musulmon deb o'ylanardi, Afrikaning ko'p qismi ham shunday edi, Yevropaning hammasi esa nasroniy emas edi. Shu tariqa dunyoning deyarli uchdan ikki qismi Musulmon deb hisoblangan. Musulmonlar bilan to'qnash kelgan har bir nasroniy uchun ularning sarsari bo'lmas ustunlik tuyg'usi ham, albatta, bezovta qiluvchi bo'lgan. Umuman olganda, G'arbiy Yevropaliklarning Islomga nisbatan his-tuyg'ulari katta davlatdagi huquqsiz sinfning tuyg'ularidan unchalik farq qilmas edi." H.G. Wells o'zining "The Outline of History" kitobida aytadi:

“When one becomes aware of the full extent of Arab (i.e. Muslim) experimenting, Arab thinking and Arab writing, one sees that without the Arabs, European science and philosophy would not have developed when they did. The Arabs were no mere transmitters of Greek thought, but genuine bearers, who both kept alive the disciplines they had been taught and extended their range. When about 1100, Europeans became seriously interested in the science and philosophy of their Saracen enemies, those disciplines were at their zenith; and the Europeans had to learn all they could from the Arabs before they themselves could make further advances.” Just as many Muslims today have a feeling of inferiority when they are confronted by the West, the history shows that the role was entirely reversed when the Europeans looked at the Muslims. Watt also narrated, “The feeling of inferiority with which Western Europe confronted Islamic civilisation had various facets. Islamic technology was superior to European at many points and more luxuries were available to wealthy Muslims; but this was probably a minor factor. Militarily the Saracens had been feared in the past, but now the Norman knights were proving a match for them. The extent of Islamic rule, however, was formidable. In the early twelfth century, men regarded the world as consisting of three parts, Asia, Africa and Europe. The largest of these, Asia, was thought to be almost entirely Muslim, and so was much of Africa, while not the whole of Europe was Christian. In this way it was supposed that nearly two-thirds of the world was Muslim. For any Christian who had come in contact with Muslims, too, their unshakeable sense of superiority must have been disturbing. In general the feelings of western Europeans against Islam were not unlike those of an underprivileged class in a great state.” H.G. Wells in his book The Outline of History, said :

“Islam yaratgan jamiyat dunyoda ilgari mavjud bo‘lgan har qanday jamiyatga qaraganda keng tarqalgan zulm va ijtimoiy zulmdan xoliroqdir.” Norman Kantor o‘zining “Muqaddas zanjir” kitobida Islom davlati ostidagi yahudiylar tarixi haqida yozgan: “XI asrda Sefardda yahudiy jamoalariga rahbarlik qilgan savdogarlar va olimlar odatda musulmon hukmdorlari bilan yaxshi munosabatda edilar. Shunga qaramay, yahudiylarning farovonligi va boyligi, ularning arab tili, adabiyoti, falsafasi va fanida tobora ortib borayotgan mahoratlari ularning qadimiy yahudiy qonuniga va Talmud an’analariga sadoqatini susaytirmadi. Ular XI asrda arab hukumati va iqtisodiyotining foydalaridan bahramand bo‘lgan bir paytda, Halaxik madaniyatni saqlab qolishga intilardilar.” Afsuski, musulmon ummati va Islom davlatining bu ajoyib yutug‘i ming yildan ortiq davom etgan bo‘lsa-da, abadiy davom etishi taqdirda yozilmagan edi. Kofirlarning ko‘zlari musulmonlarga ochilgan natijalarga va davlatning xavotirli sur’at bilan kengayayotganiga hasad bilan qaradi va uning barham topishi uchun fitna uyushtirdilar.

“Islam has created a society more free from widespread cruelty and social oppression than any other society had ever been in the world before.” Norman Cantor in his book, The Sacred Chain wrote about the history of the Jews in under the Islamic State, “In the eleventh century, the merchants and scholars who headed the Jewish communities in Sephard were normally on good terms with the Muslim rulers. Yet the Jews’ ease and prosperity, their developing mastery of Arabic language, literature, philosophy, and science, did not detract from their devotion to ancient Jewish law and Talmudic lore. They were keen to preserve Halakic culture at the same time that they enjoyed, in the eleventh century, the benefits of Arab government and economy.” Sadly, this remarkable success of the Muslim Ummah and the Islamic State, although it lasted for well over a millenium, was not destined to continue forever. The eyes of the kuffar looked jealously upon the fruits that were opened up to the Muslims, and the alarming pace at which the State was expanding, and they conspired to to put an end to it.