Musulmonlarning bugungi ahvoli ularning ulug‘vor o‘tmishi bilan keskin tafovut qiladi. Bunday holatning qanday va nima sababdan yuzaga kelganini tushunish biz uchun muhimdir. Darhaqiqat, bu bizning uyg‘onishimizning kalitidir. Shu maqsadda Islom tarixini diqqat bilan o‘rganish zarur bo‘ladi: Payg‘ambarimiz ﷺ davlatining davridan boshlab, undan keyingi Islom tamadduni va ta’siri davri hamda bugungi kungacha bo‘lgan davrni o‘rganib, zaifligimizning asosiy omillarini aniqlash kerak.

The situation of Muslims today lies in stark contrast with their glorious past. It is important for us to understand how and why such a state of affairs has arisen. Indeed this is a key to our revival. To this end, it becomes necessary to study carefully the history of Islam, from the time of the Prophet’s (saw) State and the period of Islamic civilisation and influence that followed it, until today, in order that we may identify the main factors of our weakness.

Bunday tadqiqotning natijasi shuni ko'rsatadiki, asosiy omil musulmonlarning dinlarini tushunishiga nisbatan ularning ongida asta-sekin yuz berayotgan intellektual pasayishdir.

The result of such a study shows that the main factor is a gradual intellectual decline in the minds of the Muslims with regards to their understanding of their deen.

Shu sharoit ichida Islomning dushmanlari Islomiy Davlatga qarshi kurashlarida o'z qo'llariga tushgan imkoniyatdan foydalanib, uni yengish va uni hamda uning barcha resurslarini o'z nazoratiga olish uchun o'zlariga mavjud bo'lgan barcha vositalardan foydalandilar. Ushbu bo'limda biz kofirlarning Islomga qarshi bu hujumining tarixi va ularning ayyor yo'llari hamda makkor rejalari haqida qisqacha ma'lumot beramiz.

In this background, the enemies of Islam were able to exploit the oppportunity presented to them in their battle against the Islamic State, and utilised all the means at their disposal to overcome it and subjugate it and all its resources to their control. In this section, we will outline some of the history behind this attack of the kuffar against Islam, and the devious means and machinations they employed.

Islomning dastlabki davridan boshlab uning ulkan kuchi va ta'siri — harbiy, madaniy va diniy jihatdan — G'arb tomonidan hech qachon to'liq tushunilmagan; bunchalik qisqa vaqt ichida Islom dunyoning shunday keng hududlarini qanday zabt eta olgani esa o'nlab yillar davomida G'arb ongini band etib kelgan. Milodiy 632 yildan boshlab, VIII va IX asrlarda Fors, Suriya, Misr, Turkiya va Shimoliy Afrika musulmon qo'shinlari qo'liga o'tdi. Islom sharqda Hindiston, Indoneziya va Xitoygacha hukmronlik qildi. Xristian G'arbi uchun Xalifalik doimiy xavf va tahdid manbai edi va XV asrga kelib Yevropa mutafakkirlariga Islom bilan nimadir qilish kerakligi ayon bo'lib qoldi.

The enormous power and influence of Islam, militarily, culturally, and religiously since its beginning is something that the West has never fully understood; the question of how, in so short a time, Islam could conquer such vast areas of the world has troubled the Western mind for decades. From 632 CE onwards Persia, Syria, Egypt, Turkey and North Africa fell to the Muslim armies, in the 8th and 9th centuries. Islam ruled as far east as India, Indonesia and China. To the Christian West the Khilafah represented a constant danger and threat and by the 15th century it became apparent to European thinkers that something would have to be done about Islam.

Islomga va uning izdoshlariga tahdidni bartaraf etish uchun Yevropa mutafakkirlari avvalo uni tushunish zarurligini anglab yetdilar. Tez orada ularga aniq bo'ldiki, musulmonlarning kuchi ularning davlat sifatida uyushganligida bo'lib, bu ularni birlashtirar, himoya qilar va dunyoni egallash borasidagi sa'y-harakatlarini muvofiqlashtirar edi. Ular Islom davlatiga bostirib kirish, uni egallash va oxir-oqibat kamroq tajovuzkor shaklda qayta tiklash kerak, degan xulosaga kelishdi. Bu tajovuzkor pozitsiyaning G'arbliklarga ham, musulmonlarga ham taqdim etilgan asosi shu edi: go'yo Islom xristianlikning noto'g'ri talqini bo'lib, bir vaqtlar buyuk bo'lgan mintaqani vahshiylikka mahkum etgan va uni zamonaviy G'arbning tamaddunlashtiruvchi ta'siri orqali qayta tiklash kerak.

To overcome the threat of Islam and its adherents the European thinkers recognised that it first needed to be understood. It soon became clear to them that the strength of the Muslims lay in their organisation as a state, which unified them, protected them and co-ordinated their efforts to dominate the world. They concluded that the Islamic State must be invaded, possessed and finally re-created in a less offensive form. The justification that was provided for this aggressive stance, to both the Westerner and the Muslim, was that Islam was a misguided version of Christianity which had caused a once great region to fall into barbarism and which needed to be revived through the civilising influences of the modern West.

Dastlab G'arb Islomni harbiy yo'l bilan mag'lub etishga urindi: Xalifalikning musulmon qo'shinlariga qarshi "Salib yurishlari" deb nomlangan keng ko'lamli harbiy yurish boshlandi. Lekin o'rta asr g'arblik uchun tez orada ayon bo'ldiki, Islomni harbiy yo'l bilan yengish umidi befoyda ekan. Musulmonlar Allohning yo'lida kurashardi; ular Islom uchun jang qilardi va Islomni mafkura sifatida tushunishlari tufayli ularni qilich kuchi bilan yengib bo'lmasdi. Har bir musulmon kofirlar bilan bo'ladigan jangning faqat ikki natijasi bo'lishi mumkinligini bilardi: g'alaba yoki shahodat va jannat. Shu sababli o'limdan qo'rqish ularga ta'sir qilmasdi va ular Islom uchun hayotlarini xushnudlik bilan berishga tayyor edilar. Buning kofirlar qo'shinlariga ayon bo'lib qolgani, ularning esa ko'pincha o'zlari uchun haqiqiy ma'noga ega bo'lmagan sabab uchun o'zlarini qurbon qilishga unchalik tayyor bo'lmagani sababli, ular musulmonlarni g'oyaviy kurash olib borish orqali mag'lub etishga til biriktirdilar: Islomning asosiy tushunchalariga hujum qilib, ularning o'rniga soxta g'oyalarni joriy etdilar.

Initially, the West attempted to defeat Islam militarily, with the launching of a vast military campaign against the Muslim army of the Khilafah known as the Crusades, yet for the medieval Westerner it soon became clear that any hope of defeating Islam militarily was fruitless. The Muslims were fighting in the way of Allah; they were fighting for Islam and with their understanding of Islam as an ideology they simply could not be defeated by the power of the sword. Every Muslim knew that there could only be two results of a battle with the kuffar : victory or martyrdom and paradise. Fear of death therefore had no sway on them, and they would gladly give up their lives for the sake of Islam. As this became obvious to the armies of the kuffar, who in comparison were not so willing to sacrifice themselves for a cause which by and large had no real meaning for them, they conspired to defeat the Muslims through the waging of an intellectual campaign against them by attacking the key Islamic concepts and implanting false ideas in their place.

Ushbu reja dahshatli samaradorlik bilan amalga oshirildi: u musulmonlarning e'tiqodlari va amaliyotlariga to'g'ridan-to'g'ri hujum qildi, maqsadi musulmonlar ongida Islom hayot tarzi va uning tez o'zgarayotgan dunyoda abadiy amalga oshirilish qobiliyati haqida shubha uyg'otish edi. Bundan tashqari, doimo ta'kidlanardiki, Islomga shu tarzda ishongan har bir kishi ortda qolgan, buzilgan va G'arbdagi hamkasblaridan past bo'lishi kerak.

This plan was carried out with devastating efficiency, directly attacking the Muslim beliefs and practices with the aim of casting doubt into the minds of the Muslims about the Islamic way of life and its ability to be implemented for all time in a rapidly changing world. Furthermore it was constantly emphasised that anyone who did believe in Islam as such must be backward, degenerate and inferior to their Western counterparts.

Hujum butun Ummat bo'ylab, barcha jabhalarda olib borildi: turk va arab tilida so'zlashadigan yurtlarda, Hind qit'asida va Janubi-Sharqiy Osiyoda; va u ko'plab masalalarda boshlandi. Xalifalik zolim va diktatura sifatida tasvirlandi; jihod barcha xalqlarga qarshi tajovuz sifatida ko'rsatildi; ko'p xotinlilik vahshiylik yoki johillik, yoxud ayollarga hurmatsizlik sifatida talqin qilindi; taloq xiyonat sifatida ko'rsatildi; ilohiy taqdir va qazoga ishonish aqlga zid tanqidiy qarash sifatida rad etildi; Qur'on esa insoniyat uchun huquq va qonunlar asosi emas, balki faqat ma'lum axloqiy qadriyatlarni targ'ib qiladigan ajoyib she'riy asar deb hisoblandi. Muhammad ﷺ esa payg'ambar emas, balki odamlarni aldagan ayyor dahiy sifatida tasvirlandi. Taqvodor musulmon esa juda kamtar, kambag'al, dunyoviy ishlardan chetda turadigan va masjidda yashaydigan inson sifatida ko'rsatildi.

The attack was waged on all fronts throughout the Ummah; in the Turkish and Arab speaking lands, through the sub-continent and South East Asia; and it came on many matters. The Khilafah was portrayed as despotic and a dictatorship; Jihad an aggression against all people; polygamy was portrayed as uncivilised or savage, or an affront against women; divorce was a betrayal; belief in divine fate and destiny was dismissed as irrational fatalism; the Qur’an was a brilliant piece of poetic writing merely promoting certain moral values, not a basis of rules and laws for mankind; Muhammad (saw) was portrayed as a devious genius who had fooled the people, not a prophet; the pious Muslim was a man of great humbleness, poor and not involved with worldly matters, and the inhabitant of the mosque.

Shunday fikrlarga ko'pincha kofirlar tomonidan Islom olimlari va donishmandlarini o'z tomoniga og'dirish orqali vazn berilar edi; bunga misol qilib, XVIII asr oxirida Misrga bostirib kirgan Napoleonni keltirish mumkin. Olimlardan foydalanish orqali Napoleon Islomga qarshi o'ziga xos xayrixohlik bilan va tanlab olingan kampaniya olib bora oldi. Napoleonga o'z qo'shini Misrliklarga o'z hukmini o'tkazish uchun juda kichik ekanligi ayon bo'lgach, u mahalliy imomlar, qozilar, muftiylar va ulamolarni "Buyuk Armiya" manfaatiga mos ravishda Qur'onni talqin qilishga harakat qildi, ularni bu hududdagi niyatlari haqida aldab. Bu hamda al-Azhar olimlarini maqtash va yumshoq so'zlar bilan ko'ndirish natija berdi va tez orada Qohira aholisi bosqinchilarga bo'lgan ishonchsizlikdan voz kechganga o'xshardi. Napoleon keyinchalik, ketishidan oldin, o'z o'rinbosariga qat'iy ko'rsatma berdi: Misrni, ular o'z tomoniga og'dira oladigan orientalistlar va diniy islomiy yetakchilar orqali boshqarish kerak; boshqa har qanday strategiyalar juda qimmat va ahmoqona deb hisoblandi. Bunday siyosat bugungi kungacha davom etmoqda: musulmon mamlakatlaridagi "davlat olimlari" misolida, ular doimiy ravishda G'arb istaklariga muvofiq so'zde "islomiy" hukmlar chiqarmoqda va shu tariqa G'arbning Islomni musulmonlar hayotining faqat orqa planida saqlash maqsadlariga xizmat qilmoqda.

Such ideas were all too often given weight by the winning over of scholars and learned men of Islam by the kuffar; one such example being that of Napoleon when he invaded Egypt in the late eighteenth century. Through his use of the scholars Napoleon was able to wage a uniquely benign and selective campaign against Islam. When it became obvious to Napoleon that his force was too small to impose itself on the Egyptians he tried to make the local imams, qadis, muftis and ulema interpret the Qur’an in favour of the ‘Grande Armée,’ by deceiveing them about his intentions in the area. This along with the flattering and cajoling of the scholars of al-Azhar worked, and soon the population of Cairo seemed to have lost its distrust of the occupiers. Napoleon later gave his deputy strict instructions after he left always to administer Egypt through the Orientalists and religious Islamic leaders whom they could win over; any other strategies were seen as too expensive and foolish. Such policies continue to this very day with the likes of ‘government scholars’ in the Muslim countries, who consistently produce so-called ‘Islamic’ judgements in accordance with the wishes of the West, thereby facilitating the West’s objectives of keeping Islam only in the backgrounds of Muslim’s lives.

Ushbu musulmonlarning imon va Islomni tushunishining zaiflashishini rag‘batlantirish maqsadida Yevropa davlatlari, Buyuk Britaniya yetakchi rol o‘ynagan holda, musulmon dunyosida Islomni yemirishga va musulmonlarni parchalashga qodir harakatlar tashkil etishga harakat qildilar. Dastlab bu maqsadga xizmat qiladigan murakkab apparat missionerlik tashkilotlari shaklida yaratildi, masalan: Christian Knowledge (1698) ni targ‘ib qilish jamiyati, Foreign Parts (1701) dagi Xushxabarni tarqatish jamiyati, Cherkov missionerlik jamiyati (1799), Britaniya va xorijiy Injil jamiyati (1804) va boshqalar.

To encourage this weakening of the Muslims’ belief and understanding of Islam, the European states, with Britain playing a leading role, worked to establish movements within the Muslim world which could work to bring down Islam and divide Muslims. A complex apparatus for tending this purpose was established initially in the form of missionaries such as the Society for Promoting Christian Knowledge (1698), the Society for the Propagation of the Gospel in Foreign Parts (1701), the Church Missionary Society (1799), the British and Foreign Bible Society (1804) and so on.

Bundan tashqari, savdo jamiyatlari, ilmiy jamiyatlar, geografik tadqiqot jamg'armalari, tarjima jamg'armalari hamda xorijiy maktablar, konsullik idoralari, fabrikalar va ba'zan hatto yirik Yevropa jamoalarining joylashishi ham kuzatildi. Bularning barchasi G'arbning bu hududlarga bo'lgan manfaatlarini tobora oshirdi, bu manfaatlarni himoya qilish zarurati tufayli esa ularning bu yerlarda jismoniy mavjudligi oxir-oqibat qonuniylik kasb etdi. Shu bilan birga, bunday muassasalar Qohiradagi Muhammad 'Ali va Suriyadagi Ibrohim posho kabi, G'arb manfaatlari yo'liga jalb etilgan kishilar uchun panohgoh bo'lib xizmat qildi.

In addition there was to be an influx of trading societies, learned societies, geographical exploration funds, translation funds, as well as the implantation of foreign schools, consular offices, factories and sometimes even large European communities. All gave the West increasing interests in the area which would eventually gain legitimacy for their more physical presence in these lands, due to the need to protect such interests. In the meantime such institutions were havens for men like Muhammad ‘Ali in Cairo and Ibrahim Pasha in Syria who were recruited to the Western cause.

Boshqa bir jihatdan, G‘arbning ustunligi va musulmonlarning kamsitilganligi haqidagi g‘oyaning doimiy ravishda ilgari surilishi ko‘plab musulmonlarni Yevropaga safar qilishga undadi, u yerda ular kuffor(lar)ning huzurida o‘tirib, ulardan ta’lim oldilar, so‘ng o‘z vatanlariga qaytib, o‘z birodarlarini qanday qilib “madaniyatli” va “zamonaviy” bo‘lishni o‘rgatdilar. Holbuki, bu G‘arbning mafkurasini, jumladan, demokratiya, sekulyarizm, erkin aralashuv, erkinlik kabi, Islomiy qarashga zid bo‘lgan g‘oyalarni qabul qilishni anglatardi.

On another level the constant pushing of the idea of Western superiority and Muslim inferiority encouraged many Muslims to make a pilgrimage to Europe to sit at the feet of and be educated by the kuffar, then return to their homelands in order to teach their fellows how to become ‘civilised’ and ‘modern’, even though it meant adopting the ideology of the West, including its acceptance of ideas like democracy, secularism, free mixing, freedom etc., which all contradict the Islamic viewpoint.

Bu g'oyalar musulmon ongiga keskin ta'sir ko'rsatdi va Ummatning ko'plab a'zolarini islomiy bo'lmagan turmush tarziga maftun qilib qo'ydi. Bugun ham bu munosabat Ummatning ayrim qatlamlarida namoyon bo'lmoqda.

These ideas had a dramatic affect on the Muslim mindset, causing many in the Ummah to be enchanted by non-Islamic ways of life. Even today this attitude is manifest in some sections of the Ummah.

Shunga qaramay, Muslimlarni bir-biriga qarshi qo'yish va ularni Islomdan uzoqlashtirish ishida assabiyya (millatchilik)ni joriy etishdan ko'ra muvaffaqiyatliroq narsa bo'lmadi. Aynan shu millatchilik va vatanparvarlik tuyg'ulari Muslimlarni bir-biridan halokatli darajada ajratib yubordi va oxir-oqibat Xilofatning barbod bo'lishiga olib keldi. Bunday g'oya va his-tuyg'ular Islom davlatining asta-sekin bosib olinishi va alohida davlatlarga bo'linishi orqali rag'batlantirildi, ularning har biri o'z alohida milliy manfaatlari va maqsadlariga ega bo'ldi. Shu tariqa Ummat orasidagi parokandalik kuchayib bordi, natijada bugun kunda kamida 55 ta turli davlat mavjud va biz o'zimizni musulmon emas, balki pokistonlik, iordaniyalik yoki misrlik deb bilamiz. Bunday tushunchalar bugun ham Ummatning ko'pchiligida saqlanib qolgan bo'lib, uzoqroq tutilishi kerak bo'lgan kasallik kabi ichimizda yashab kelmoqda. Muhammad ﷺ shunday degan: "Assabiyyaga da'vat qilgan kishi bizdan emas, assabiyya uchun kurashgan kishi bizdan emas va assabiyya uchun o'lgan kishi bizdan emas." (Abu Dovud) Muslimlarni Islomning mohiyatiga bo'lgan tushunchasiga hujum qilish, buzilgan va soxta g'oyalarni kiritish orqali zaiflashtirib bo'lgach, eski imperialistik kuchlar – Britaniya, Fransiya va Rossiya – Muslimlarga so'nggi zarbani berish uchun til biriktirdilar: Islom davlatini yo'q qilish, uning hududlarini parchalash, Xalifani va u vakil bo'lgan tizimni bekor qilish, sun'iy davlatlar yaratish hamda Ummatning ulkan boyliklarini kichik, G'arbga tobe oilalar qo'liga topshirish.

However nothing has been more successful in the work to bring Muslim against Muslim and distancing them from Islam than the implantation of assabiyah (nationalism). It was such feelings of nationalism and patriotism that so devastatingly severed the Muslims from each other and eventually led to the destruction of the Khilafah. Such ideas and feelings were encouraged through the gradual occupation and division of the Islamic State into separate states, each with their own individual national interests and objectives thereby increasing the disunity amongst the Muslims, until today when we have at least 55 different states, and we see ourselves as Pakistani, Jordanian and Egyptian rather than Muslims. Such concepts remain amongst many in the Ummah today, lingering like a disease fit only to be kept at a distance; Muhammad (saw) said, “He is not one of us who calls for assabiyah, and he is not one of us who fights for assabiyah, and he is not one of us who dies for assabiyah.” Abu Daud Having successfully crippled the Muslims by waging such an attack upon their understanding of Islam and the introduction of corrupted and false concepts, the old imperialist powers of Britain, France and Russia went on to conspire to strike the final blow against the Muslims by destroying the Islamic State; to break up its territories, to abolish the Khaleefah and the system he represented, to create artificial states and to place the enormous resources of the Ummah into the hands of tiny pro-Western families.

Aslida, 1800-yillar davomida kofirlar Davlat birligini parchalab bordilar: hududlarni egallab olish va uning ichida yashovchi xalqlar o‘rtasida bo‘linish keltirib chiqarish orqali. Shu bilan birga, ular Turkiyada hukmronlikdan Islom huquqining barcha izlarini yo‘qotish uchun qattiq kurashdilar. 1855-yilda Buyuk Britaniyaning bosimi ostida, Rashid poshsho kabi agentlar orqali yangi konstitutsiya joriy etilishiga erishildi, unga ko‘ra Islom endi Davlatning qonuni emas, balki Davlatning "rasmiy dini" bo‘lib qolardi.

In fact, throughout the 1800’s the kuffar chipped away at the unity of the State by taking territories, and inciting division amongst the people that lived within it. At the same time they fought hard to remove all traces of Islamic Law from ruling in Turkey. In 1855 pressure was applied from Britain and carried by agents like Rasheed Pasha for the establishment of a new constitution in which Islam would no longer be the code of the State but simply the ‘official religion’ of the State.

Asrning oxiriga kelib Xilofat "Yevropaning kasal odami" nomini olgan edi va Yevropa davlatlari uni butunlay yo‘q qilish rejalarini tuzdilar. Ko‘plab davlatlar uning quladigan kunini yaqinlashtirish uchun til biriktirdilar, masalan, 1915-yilda Londondagi Rossiya elchisining Rossiya tashqi ishlar vaziriga yo‘llagan quyidagi telegrammasida batafsil yoritilganidek:

By the turn of the century, the Khilafah had become known as the ‘sick man of Europe’, and the European powers laid plans to kill the State off irrevocably. Many countries conspired to bring its downfall, for example as this telegram from the Russian ambassador in London to the Russian Foreign Minister in 1915 details :

"Italiya hukumati Rossiya hukumatining Hijozda tashkil etilishi kerak bo'lgan Islom hukumatini Xalifalikdan ajratish zarurligi haqidagi fikrini qo'llab-quvvatlaydi va uni Britaniyaning mutlaq nazorati ostiga qo'yadi. Italiya hukumati Xalifalikni turklardan tortib olish va zarur bo'lsa uni bekor qilishni to'liq qo'llab-quvvatlaydi." "G'arb qo'g'irchoqlari, masalan, Turkiyadagi Mustafo Kamol - tahqirlanishning otasi - yordamida Musulmon yurtlarida Islom hayotning barcha sohalaridan tizimli ravishda chiqarib tashlandi: Xalifalik vayron qilindi; arab tili mahalliy tillar va lahjalar bilan almashtirildi; masjidlar yopildi va hijob (ayollar uchun islomiy kiyim) taqiqlandi; Allohning (SWT) dinini joriy etgan bir vaqtlar global supердavlat bo'lgan Xalifalik oddiygina Yevropaning chekkasidagi zaif davlatga aylantirildi. Shu paytda musulmonlarning aksariyati bu xiyonatni jim turib kuzatdi, bu esa millatchi va dunyoviy guruhlarning musulmonlarning aqidasi va Allohga (SWT) iymon keltirish talab qiladigan burchlarini buzib talqin qilishdagi muvaffaqiyatini ko'rsatadi."

“The Italian government supports the Russian government’s opinion of the necessity of separating the Islamic government, which is to be established in Hijaz, from the Khilafah, and to put it under the absolute control of Britain. The Italian government wholeheartedly supports wresting the Khilafah from the Turks and abolishing it if necessary.” With the help of the Western puppets, like Mustafa Kamal - the father of humiliation - in Turkey, Islam was systematically removed from all of lifes affairs within the Muslim lands - the Khilafah was destroyed; Arabic was replaced with regional languages and dialects, mosques were closed and the hijab (Islamic dress for women) was forbidden; the once global superpower of the Khilafah, implementing the deen of Allah (swt) was reduced to simply a weak country on the periphery of Europe. All the while the majority of the Muslims sat by in silence as they watched this treachery, indicating the success that the nationalist and secular groups enjoyed in warping the understanding of the Muslims of their creed and the duties that belief in Allah (swt) demand.

Bu intellektual hujumning Musulmonlarga qarshi muvaffaqiyati hayratlanarli darajada katta bo‘ldi va har qanday harbiy hujum bera oladigan natijadan ancha kuchliroq bo‘ldi. Bugun ko‘plab musulmonlar millatchilik kasalligi tufayli bo‘linib ketgan; ular bilim olish uchun G‘arbga murojaat qilmoqda va Islomni masjid doirasiga tashlab qo‘yishgan. Bunday muvaffaqiyatning siri kofirlarning musulmonlarning Islomni tushunishini oddiy din sifatida, hayot tarzi sifatida emas, ya’ni dunyoviylik (sekulyarizm) sifatida qayta shakllantira olishida bo‘ldi. Buning kalitı klassik arab tilini bilishning pasayishi bo‘ldi, bu esa Qur’on va Sunnatni, shuningdek, musulmonning barcha ishlariga oid Islom qoidalari va qonunlarini tushunmaslikka olib keldi. Natijada Islom faqat namoz gilamchasi bilan chegaralanib qoldi.

The success of this intellectual attack upon the Muslims has been staggering, much more potent than any military attack could have been. Today so many Muslims are divided by the disease of nationalism; they turn to the West for their knowledge and they have left Islam to the realm of the mosque. The secret behind such success has been the ability of the kuffar to re-create the Muslims understanding of Islam as a simple religion and not a way of life, i.e. secularism. The key to this has been the decline in the knowledge of the classical Arabic language which ensured also the lack of understanding of both the Qur’an and the Sunnah, and hence the rules and laws of Islam regarding all affairs of the Muslim. The result has been the relegation of Islam to the prayer mat.

Shu xonavayron pasayish bilan birga, kofirlar tomonidan musulmonlar va Islom haqida salbiy tasvirlarning doimiy yog'dirilishi ham yuz berdi: musulmonlar tuyada yuradigan terrorchilar, to'liq madaniylashmagan va hatto inson ham bo'lmagan vahshiy bazanglar sifatida ko'rsatildi va shu tariqa ular civilizatsiyalashgan G'arbga haqorat sifatida taqdim etildi. Natijada bugungi kunda Islom olami intellektual, siyosiy, iqtisodiy va madaniy jihatdan G'arb davlatlariga tobe bo'lib qoldi. G'arb davlatlari Arabiston yarim orolini “Ulkan strategik kuch manbai va jahon tarixidagi eng katta moddiy boylik” deb hisoblaydi. Ayniqsa, Qo'shma Shtatlar mintaqaning neft zaxiralarini nazorat qilish butun dunyoni boshqarish vositasi ekanini yaxshi biladi va bugungi kunda bir necha davlatdan tashqari, mintaqadagi deyarli barcha rejimlar AQSh yoki Britaniyaning to'g'ridan-to'g'ri nazorati ostida.

Alongside this devastating decline of the Muslims came the constant bombardment by the kuffar of negative images of both Islam and Muslims; Muslims were camel riding terrorists, barbaric lechers who were not completely civilised nor indeed human, and they were thus shown to be an affront to the civilised west. The ultimate result is that the Islamic world is today an intellectual, political, economic and cultural satellite of the Western powers. The Arabian peninsula is considered by the Western powers to constitute “A stupendous source of strategic power and the greatest material prize in the world’s history.” The United States is especially aware that the control of the region’s oil supplies is a lever to control the world, and today with the exception of all but a few states most of the regions regimes are under direct US or British control.

Afsuski, bu fitna va hujumlarning oqibatlari faqat o'tmishga tegishli emas. Bugun ummat kasallangan va zaif holda. Islomni tushunishdagi e'tiborsizligimiz tufayli e'tiqodimiz va amalimizga kirib qolgan buzuq tushunchalar bizni zaiflashtiradigan, kofirlarga bizning azobimizdan quvonch baxsh etadigan, hammasini yeb bitiruvchi saratonga o'xshaydi. Biz o'zimizning eng yaxshi ummat ekanimizni unutdik, Islomning din sifatidagi kuchi va qudratini unutdik. Kofirlar to'laligicha dinimizni yo'q qilmaguncha biz bilan hech qachon rozi bo'lmasliklarini unutdik. Shuni esda tutishimiz kerakki, Islom olamlarning Yaratguvchisi tomonidan berilgan ne'mat bo'lib, u insoniyatga izzat va adolat olib kelishi lozim, xo'rlik emas.

Unfortunately the effects of these conspiracies and attacks are not a thing of the past, today the Ummah is disease ridden and weak, the corrupt concepts which have filtered into our belief and action through our neglect of understanding Islam are like an all-consuming cancer which keeps us weak and fills the kuffar with delight at our suffering. We have forgotten that we are the best Ummah, we have forgotten the strength and power of Islam as a deen. We have forgotten that the non-believers will never be satisfied with us until they have destroyed our deen. We should remember that Islam is a gift from the Creator of all the universe which should bring dignity and justice to mankind, not humiliation..

Bugun ummatning duch kelayotgan ko'plab muammolar, jumladan urushlar, ochlik, korruptsiya va zulm, yagona sababi Islomiy hayot tarzining, ya'ni Xilofat timsolida namoyon bo'ladigan tartibning yo'qligidir. Xilofatsiz bizning hayotimiz ham, sha'nimiz ham himoyasiz qoladi, kofirlar esa hech qanday qasosdan qo'rqmasdan qiynashi, zo'rlashi va o'ldirishi mumkin. Bizning boyliklarimiz va yerlarimiz ularni o'g'irlashni va talon-taroj qilishni istagan har bir kishi uchun oson o'ljaga aylangan. Ongimiz yolg'on, buzib ko'rsatish va dinimizga tuhmat bilan zaharlanmoqda, bunga qarshi nufuz va kuch bilan turadigan haqiqat ovozi esa yo'q. Mana shu barcha muammolarni ko'rib turibmizki, Xilofatni qayta tiklash musulmon ummati uchun hayotiy muhim masaladir.

Today, the sole factor behind the many problems faced by the Ummah, whether it is wars, famine, corruption and oppression, is the absence of the Islamic way of life, manifested by the Khilafah. Without the Khilafah, our lives and honour have no protection, and the kuffar can torture, rape and kill, without any fear of retribution. Our resources and lands are easy prey for all who want to steal and exploit them. Our minds are subjected to lies, distortion and slander of the deen, with no voice of truth that can stand up in the face of this with authority and force. With all of these problems we can see clearly that the re-establishment of the Khilafah the vital issue for the Muslim Ummah.

Biz o'zimizni jaholatimiz tufayli tushib qolgan buzuqlik va kufr ta'siridan xalos qilishimiz va Islomga yana qaytishimiz, uni barcha qalblarimiz va ongimizga mustahkam joylashtirishimiz lozim. Buning uchun uning to'liq kamolga yetgan qonunlari va tizimlari haqida o'zimizni ma'rifatli qilishimiz kerak. Ular Allohning (SWT) ne'mati bo'lib, to'liq mukammaldir.

We must shake off the influence of corruption and disbelief which our ignorance has caused us to fall into and turn once again to Islam, planting it firmly in all our hearts and minds, by educating ourselves as to its laws and systems which are perfect in their entirety, a blessing from Allah (swt).