Ushbu og‘ir vaziyatda, musulmonlar yashayotgan sharoitda, bu holatni o‘zgartirishga va barcha odamlar nazarida yaxshi muqobilni — Islom davlatini barpo etish orqali namoyon bo‘ladigan go‘zal tuzumni qaror toptirishga intiladigan islomiy harakatlar paydo bo‘ldi. Bu islomiy harakatlar ikki yo‘nalishga ega edi. Birinchisi islomiy jamiyatni barpo etish uchun da’vatda isloh qiluvchi usulga tayanardi. Shu sababli ular buzilgan narsani tiklash va buzilib ketgan narsani isloh qilish ustida ish boshladilar. Ikkinchi yo‘nalish esa o‘zgartirish yo‘liga tayanar edi va buzuqlik asoslarga yetgan voqelikda islohotdan foyda yo‘q, deb qarardi, shuning uchun qisman tuzatish yoki oddiy islohotning hech qanday foydasi qolmagan edi.

In this painful situation, in which the Muslims live, Islamic movements have emerged that work to change this situation and establish the good alternative, which is represented in the sight of all people by establishing the Islamic State. These Islamic movements had two approaches; the first relies on the reformist method in the da’wah to establish the Islamic society. So they began to work on restoring what had been destroyed and reforming what had become corrupted. The second approach relied on the path of change and takes the view that there is no benefit in reform in a reality where the corruption has reached the foundations, so the patchwork approach or mere reformation became of no use.

Ushbu ikki yondashuvning fikrlash tarzidagi farq ularning haqiqatga qarashlari va uni davolash yo'llarida ham farqlarga olib keldi. Natijada ish usullari va da'vat yo'llari ham turlicha bo'ldi.

The difference in the way of thinking of these two approaches has led to differences in the way that they view the reality and the work to treat it. As a consequence, the methods of work and ways of da’wah have differed.

Bu mavzudagi shar'iy hukm qanday?

So what is the Shar’ee rule regarding this subject?

Shar'iy hukmni bayon qilish uchun Islomdagi fikrlash usuliga amal qilishimiz kerak. Chunki shar'iy hukmni faqat shu usul asosida bilish mumkin bo'lmaydi.

To give the Shar’ee rule, we must proceed according to the method of thinking in Islam. This is because it will not be possible to gain knowledge of the Shar’ee rule except on its basis.

Shar'iy usul asosida ish tutish bizga, biz ishlamoqchi bo'lgan haqiqatni tushunish, shu haqiqatga oid shar'iy dalillarni keltirish va ularni huquqiy (qonuniy) nuqtai nazardan tushunish uchun zarurdir.

Proceeding on the Shar’ee method is imperative for us to understand the reality in which we wish to work, and to produce the Shar’ee evidences relating to this reality, and then to understand them in a legislative manner.

Ma'lumki, Islom — mukammal din — voqelik islohni talab qilganda islohning yo'lini, voqelik o'zgarishni talab qilganda o'zgarishning usulini ko'rsatadi. Xo'sh, bugungi kunda Shar'a nimani talab qiladi?

It is well known that Islam, the complete deen, indicates the manner of reform when the reality necessitates reform, and the manner of change when the reality demands change. So what does the Shar’a require today?

Ikkala holatdagi hukm ham Allohga 􀀬 tegishli bo‘lib, shar’iy dalillarga asoslanadi. Biroq da’vatning turi (islох qilish yoki o‘zgartirish ekanligini) belgilaydigan narsa — kishi o‘zgartirmoqchi yoki islох qilmoqchi bo‘lgan narsaning haqiqatidir.

The judgement in both situations is for Allah 􀀬, and is based on the Shar’ee evidences. However what defines the type of da’wah (whether it is reform or change) is the reality of the thing one wishes to change or reform.

Har qanday o‘zgarish — odamlarning fikrlarida, holatida yoki jamiyatlarda bo‘ladigan o‘zgarish, yoxud xalqlar va millatlarning ahvolidagi o‘zgarish — insonlar, jamiyatlar va vaziyatlar asoslanadigan asosdan boshlanishi kerak. Chunki hayotda insonning xulq-atvorini belgilaydigan barcha qismiy fikrlar va tushunchalar aynan shu asosdan kelib chiqadi. Insonning baxtli yoki baxtsiz bo‘lishi, millatlarning yuksalishi yoki tanazzulga yuz tutishi ana shu asosga, unga bog‘langan har qanday qismiy yoki chetki fikrlarga muvofiq bo‘ladi.

As for change, whether it is the change of the minds of individuals, or their condition, or of societies or the change of the situation of peoples and nations, it should start with the basis on which human beings, societies, and situations are established. That is because, it is from the basis that all the partial thoughts and concepts that define the behaviour of man in this life emanate. It is according to this basis, and whatever partial or peripheral thoughts are linked to it, that man’s happiness or misery results, and nations revive or decline.

Musulmon yoki islomiy jamiyat asosi islomiy aqidadir. Musulmonning yoki islomiy davlatning birorta ham ishi aqida va uning talablaridan chetga chiqmasligi kerak.

The basis on which the Muslim or the Islamic society is built is the Islamic ‘Aqeedah. Not one action of the Muslim or the Islamic State should deviate from the ‘Aqeedah and its requirements.

Islohga kelsak, u tag'yirni (o'zgartirishni) o'z ichiga oladi, lekin faqat tarmoqlar bilan shug'ullanadi, asosga emas, chunki asos sog'lom bo'lgani uchun; yoki u asosni to'g'rilash va uni poklash bo'lishi mumkin, agar u mavjud bo'lsa.

As for islah (reform), it includes taghyeer (change), but deals only with the branches and not the basis, owing to the fact that the basis is sound, or it may be to correct the basis and purify it, assuming that it exists.

Agar asos mavjud bo'lib, unga biron xiralik kirgan yoki ba'zi fikrlar uni ta'sirlantirib, uning ustidan ustunlik qilgan bo'lsa, bu yerdagi ish islohot bo'ladi, o'zgartirish emas. Ish asosni o'zining asl poklig'iga qaytarish, shu bilan uni mustahkamlash bo'ladi, shunda uning ta'siri amallarda, ular qo'llanganda namoyon bo'ladi. Masalan, g'arb madaniyati ta'siriga tushgan musulmon bilan imonini poklash, undagi barcha nuqsonlarni yo'qotish, shu orqali uning yo'nalishini to'g'rilash va xulqini tuzatish maqsadida ishlash kerak. Gunoh qilgan ('Osiy) musulmon bilan ham uning imon sohasini mustahkamlash, shunda uni Taqvoga undaydigan turtki va gunohlardan saqlab, himoya qiladigan to'siq paydo bo'lishi uchun ishlash kerak. Musulmon shaxsga tegishli bo'lgan narsa Islom davlatiga ham tegishlidir. Masalan, kofirni Islomga chaqirmoqchi bo'lganimizda, bizning da'vatimiz o'zgartirish xarakterida bo'ladi. Chunki asos, unga qurilgan hamma narsa va undan chiqadigan barcha narsa botildir. Shuning uchun uni to'g'ri asos bilan almashtirishimiz kerak. Shu sababli biz kofirni namozga chaqirmaymiz-u, kufr asosida qolishiga yo'l qo'yamiz, deb bo'lmaydi.

If the basis existed but some obscurity came over it, or some thoughts affected it, and it became dominated by this, then the work here will be of reform and not change. The work will be to return the basis to its original purity, and thus strengthen it, so that its effect appears in the branches when they are applied. For example, one must work with the Muslim affected by the western culture, in order to purify his Imaan and remove all the defects from him, so as to correct his direction and rectify his behaviour. One must also work with the Muslim who commits sins (‘aassi) in order to strengthen the area of his Imaan, so as to generate the impetus that pushes him towards Taqwa, and the deterrent that prevents and protects him from sins.What applies to the Muslim individual applies to the Islamic State. For example, when we wish to invite a Kaafir to Islam, our da’wah will be one of change. This is because the basis, everything established on it and whatever emanates from it, are false. So we must replace it with the correct basis. Therefore we do not call a Kaafir to pray, and leave the kufr basis upon which he is established.

Bu Rasululloh ﷺ qilgan ishdir va narsalarning haqiqati ham shuni ko'rsatadi. Alloh 􀀬 bizga xabar berdiki, U kofirlarning hech bir amalini, qanchalik yaxshi bo'lmasin, qabul qilmaydi va hech bir kofir o'z amali tufayli Jannatga kirmaydi, agar bu amal Islom olib kelgan imonga asoslanmagan bo'lsa. U 􀀬 aytdi: “Biz ularning (kofirlarning, mushriklarning) qilgan har qanday amallariga yuzlanamiz va ularni tarqalib uchib yuruvchi chang zarralari kabi qilib qo'yamiz” [TMQ 25:23].

This is what the Messenger 􀁕 did, and this is what is indicated by the reality of things. Allah 􀀬 informed us that He will not accept any action of the kuffar, however good it may have been, and that no disbeliever will be admitted to Jannah because of his action, unless it is based on the Imaan (belief) that Islam has brought. He 􀀬 said; “And We shall turn to whatever deeds they (disbelievers, polytheists) did, and We shall make such deeds as scattered floating particles of dust” [TMQ 25:23].

Xuddi shunday, imonini tark etib, irtidod qilgan musulmonning barcha amallari befoyda bo‘ladi. Demak, imon barcha amallarning asosi bo‘lishi kerak.

Similarly, the Muslim who commits apostasy and leaves his Imaan, all his actions will be of no avail. Thus Imaan must be the basis of all actions.

Shunga ko‘ra, musulmonni da’vat qilmoqchi bo‘lganimizda, bizning da’vatimiz islohot xarakterida bo‘ladi. Chunki uning asosi to‘g‘ri, ammo u barcha kamchiliklardan va uning yo‘nalishi hamda amal qilishini zaiflashtirgan har bir narsadan xalos etilishi kerak. Asos o‘z mohiyatida mavjud ekan, uni rivojlantiradigan, mustahkamlaydigan, samarali qiladigan va poklaydigan narsaga ehtiyoj bor. Shunday bo‘lganda u to‘g‘ri yo‘nalishga va sog‘lom amalga ega bo‘ladi. Agar musulmon arog‘ ichsa, zino qilsa, o‘g‘irlik qilsa, riboga aloqador ish tutsa yoki Islomiy da’vatni yetkazishni e’tiborsiz qoldirib, Islomiy hayot tarziga qaytishni kechiktirsa, uning iymon sohasi uni davolaydi. U yaratuvchi Allohni, ishlarni boshqaruvchisini eslatiladi, Unga ibodat qilishi va itoat etishi lozim. U o‘z gunohining qanchalik kichik ekaniga emas, balki Yaratuvchining qanchalik buyuk ekaniga qarashi kerak. Yaratuvchi unga biror narsani buyurganda yoki taqiqlaganda, U buni faqat dunyo va oxirat uchun eng yaxshi bo‘lgan narsa uchun qiladi. Shuningdek, unga gunohlarning yomon oqibati, ya’ni uni do‘zaxga olib boradigan oqibat va itoatning yaxshi mukofoti, ya’ni Qiyomat kunida topadigan va uni Rabbining rahmatiga loyiq bo‘lganlardan qilib qo‘yadigan mukofot eslatiladi. Shunday ekan, Qiyomat kunining dahshati, Jahannamning azobi va Jannatning ne’matlari haqida gapirishga e’tibor qaratish lozim. Shu tarzda uning iymon sohasi uyg‘onadi, u itoatga intiladi va gunohlardan o‘zini tiyadi. Musulmon uchun ishlar boshqacha tarzda to‘g‘rilanmaydi. Shu sababli bugungi da’vatimizda musulmonlarga shaxs sifatida murojaat qilar ekanmiz, ular musulmon ekanliklarini hisobga olishimiz, ularning fikrlari to‘g‘rilanishi va xulq-atvorlari isloh qilinishi kerak.

As for when we want to invite a Muslim, then our da’wah will be one of reform. This is because the basis he has is correct, but he must be made free from all defects and everything that has made his direction and adherence weak. As long as the basis is present in origin, then it requires whatever will develop it, strengthen it, make it productive and purify it. When that happens he will have the correct direction and the sound adherence. If the Muslim drinks alcohol, commits Zina, steals, deals with Riba or neglects to carry the Islamic da’wah to resume the Islamic way of life, treating his area of Imaan will treat him. He is reminded of Allah the Creator, the Governor of affairs, Whom he must worship and obey. He must not look at how small his sin is, but how great the Creator is. When the Creator orders him or prohibits him from something, He 􀀬 does not do this except for what is best for him in this life and the Hereafter. He is also reminded of the bad recompense of sins, which will admit him to the Fire, and the good recompense of obedience, which he will find on the Day of Judgement and which will make him of those deserving the Mercy of his Lord. So, one should concentrate on mentioning the terror of the Day of Judgement and the torment of Jahannum, and the bliss of the Jannah with him. In this manner, his area of Imaan is aroused, so he rushes forward in obedience and deters himself from sins. The matters will not be rectified for the Muslim, except in this manner. That is why in our da’wah today, to the Muslims as individuals, we must take into account that they are Muslims, and their thoughts must be corrected and their behaviour reformed.

Konstitutsiyaga asoslangan tizimlarga ega davlatlarga kelsak, ularning konstitutsiyalari manbalarga asoslanadi, bu manbalar esa asosga tayanadi. Bu masalani chuqur o‘rganish zarur. Davlat islomiy aqidaga asoslanganmi, shu sababli Kitob va Sunnatni hamda ular yo‘naltirgan narsalarni vahiyning yagona manbalari sifatida qabul qilganmi? Konstitutsiya qoidalari shulardan kelib chiqqanmi, shunday ekanki hech bir qoida vahiydan chetga og‘masinmi? Agar shunday qilsa, bunday holatda davlat islomiy hisoblanadi.

As for the states whose systems are established on constitutions, their constitutions are established on sources, and these sources are established on a basis. This matter must be looked into. Is the State established on the basis of the Islamic ‘Aqeedah, and consequently taken the Kitaab and Sunnah, and whatever they have guided to, as the only sources of revelation? Have the rules of the constitution been derived from it such that no rule deviates from the revelation? If it does this, then the State, in this case, is Islamic.

Agar shunday davlatda ko'p buzilish va noto'g'ri qo'llash yuz bergan bo'lsa, u holda bunday davlatni o'zgartirish emas, islohot qilish kerak, xuddi Usmonlilar davrining so'nggi bosqichida Islom davlatida bo'lganidek. Unga isloh kerak edi, unga qarshi isyon ko'tarish va uni yo'q qilish uchun G'arb kofirlari bilan hamkorlik qilish joiz emas edi, xuddi so'zda "sharif" deb atalgan Husayn tomonidan qilinganidek.

If it happened that in such a State much corruption and misapplication took place, then such a State requires reform and not change, as was the case in the time of the Islamic State during the latter period of the Ottomans. It required reform, it was not allowed to rebel against it and cooperate with Western Kuffar to destroy it, as was done by the so-called Shareef Hussein.

Agar Davlatlar Islomiy aqidaga asoslanmagan bo‘lsa, ya’ni ularning konstitutsiyalari, tizimlari va qonunlari shu aqidaga asoslanmagan bo‘lsa, unda uni islohlash emas, balki o‘zgartirish zarur bo‘ladi. Hozirgi kunda musulmonlar yashayotgan davlatlarning holati ham aynan shunday. Ular islomiy bo‘lmagan davlatlardir, chunki ularning tizimlari Islom Shariatidan kelib chiqmaydi, garchi ular davlat dini Islom ekanini aytsalar ham. Chunki muhim narsa amalga oshirilishi, aytilgan so‘zlar emas; ma’no, nom emas.

As for when the States are not actually established on the basis of the Islamic ‘Aqeedah, which is the basis of the constitutions, systems and laws, then one is required to change it and not reform it, as is the condition of the States in which the Muslims live today. They are non- Islamic states, because their systems do not originate from the Islamic Sharee’ah - even if they say the religion of the State is Islam - because what matters is the application and not statements; the meaning and not the name.

Shuning uchun, bugungi kunda musulmonlarni boshqarayotgan davlatlarning tizimlari va ularning konstitutsiyalari faqat Kitob va Sunnatga asoslanmagan ekan, voqelik o‘zgarish ishini boshlashni talab qiladi. Bu ish rejimning ustunlari va asoslarini tubdan o‘zgartirishga asoslanishi kerak. Bu voqelikni yamoqqa o‘xshash qisman islohotlar bilan hal qilib bo‘lmaydi; aksincha, u keng ko‘lamli, tubdan va inqilobiy o‘zgarishga asoslanishi lozim. Boshqa har qanday asosda ish tutish albatta joiz emas, chunki bu mavjud holatni yashirin tan olishdir, bu voqelikka nisbatan Shar’iy bo‘lmagan talabdir va voqelik Alloh ﷻ nozil qilgan narsadan boshqasi bilan hukm qilishdir. Shu sababli biz mavjud rejimlarga ularni isloh qilish uchun murojaat qiladigan guruhlar aslida ular bilan yonma-yon yashayotganini va ularning saflariga kirib olishga harakat qilayotganini ko‘ramiz. Ularning yondashuvlari isloh qilmoqchi bo‘lgan voqelikka qarab qisman bo‘ladi, chunki ularning dasturlari ham qisman. Ular o‘zlari bilan tizim o‘rtasida muloqot boshlanish nuqtasi deb hisoblanadigan umumiy fikriy aloqa kanallarini yaratishga harakat qiladilar. Shuning uchun ularning yondashuvlari ish olib borayotgan mamlakatga qarab rang o‘zgartiradi. Ular mamlakatni islomiy rang bilan bo‘yashga urinadilar — o‘sha mamlakatning islomiy bo‘lmagan mohiyatini saqlab qolgan axlatni qoldirgan holda — uni Islom libosida ko‘rsatish uchun, ammo o‘sha rang uning mohiyatiga yetib bormasligi uchun.

Therefore, since the systems of the States that govern the Muslims today and their constitutions are not established solely on the basis of the Kitaab and Sunnah, the reality obliges to undertake the work of change, which is established on the radical change of the pillars and foundations of the regime. This reality cannot be dealt with based on patchwork partial reform; rather it should be based on the comprehensive, radical and revolutionary change. Any way of dealing with it on any other basis is definitely not allowed, because it is an implicit recognition of it, and because it is a non-Shar’ee demand concerning the reality, and because the reality is ruling by other than what Allah 􀀬 has revealed. That is why we find the groups that turn to the existing regimes to reform them actually coexist with them and work to infiltrate their ranks, and their approaches are partial according to the reality that they wish to reform, because their programmes are partial. They work to create common intellectual channels of contact, considered to be starting points for dialogue between them and the system. Hence their approaches change colour according to the country in which they are working. They try to paint the country with the Islamic colour – whilst retaining the trash that keeps its non-Islamic essence - in order to make it appear in the guise of Islam, but without that colour reaching its essence.

Biz shuni ham ko‘ramizki, (radikal) o‘zgarish da’vatchilari o‘zlari intilayotgan o‘zgartirilishi lozim bo‘lgan haqiqatdan, o‘z yondashuvlarida, hamma narsada butunlay farq qiladilar. Buning sababi shuki, ular o‘z fikrlarini e’tiqod qilgan asoslariga bog‘laydilar. Ular mavjud haqiqatni asos jihatidan rad etadilar. Asos boshqacha ekan, undan kelib chiqqan har qanday narsa asosining rad etilishi tufayli rad etiladi, garchi ba’zi qismiy masalalarda o‘xshashlik bo‘lsa ham.

We also see the da’ees of (radical) change are completely distinguished in everything, regarding their approaches, from the reality which they are working to change. This is because they link their thoughts with the basis that they believe in. They reject the existing reality in terms of the basis. As long as the basis is different, then whatever emanates from it is rejected due to the rejection of its basis, even if there is some similarity in some of its partial issues.

Shu sababli, bu yondashuv tarafdorlari o‘zlari ko‘chirmoqchi bo‘lgan model haqidagi umumiy tasavvurni ko‘z oldilarida tutgan holda yashaydilar. Bu model ularni Payg‘ambar ﷺ va u zotning sahobalari davriga qaytaradi. Ular o‘zlari yashayotgan haqiqatni, uning asosi bilan birga, tanqid qiladilar.

That is why the advocates of this approach live, whilst having in their minds the overall picture of the model they wish to transfer the people to. This model takes them back to the time of the Messenger 􀁕 and his Sahabah. They criticise the reality in which they live, including its basis.

Shuning uchun bu guruhning yondashuvi har bir mamlakatda bir xildir, chunki kofir mustamlakachilar musulmonlarni joylashtirgan vaziyatlar bir xil va o'xshashdir, hamda bu vaziyatlar uchun yechim ham bir xildir.

Therefore, the approach of this group is the same in every country, because the situations in which the kaafir colonialist has placed the Muslims in are the same and similar, and because the solution for these situations is the same.

G'arb musulmonlarni mustamlaka qilishning ilk davridanoq Kitob va Sunnatni hayotimiz uchun yagona qonunchilik manbai sifatida yo'q qilishga intildi. Bu u Islom dinini bizning hayotimiz va uning tuzilishidan ajratishga kirishganda sodir bo'ldi va bunga muvaffaq bo'ldi. Uning muvaffaqiyati bizga nisbatan yomon oqibat bo'ldi. Bugun islomiy harakatlarning G'arb o'z rejasiga ko'ra yaratgan sun'iy tuzilmalar bilan islohot yo'li bilan shug'ullanayotganini, ildizidan yo'q qilish yo'li bilan emas, ko'rish g'alati. Haqiqatan ham, qanchalik ko'p bo'lmasin, bo'lak-bo'lak tuzatish bu holatni to'g'rilay olmaydi. Narsalarning haqiqatini anglamagan kishi ularning hukmini ham anglamaydi va shu sababli to'g'ri amalni va Sunnatga yaxshi ergashishni yo'qotadi.

The West has worked from the very beginning of its colonisation of the Muslims to remove the Kitaab and Sunnah as the only source of legislation for our life. It did this when it worked to separate the Islamic deen from the reality of our lives and its organisation, and succeeded. Its success was an evil consequence upon us. Today it is strange to see Islamic movements dealing with the artificial entities, which The West created to its design, when they are dealing with them in terms of reform and not uprooting. Indeed, patchwork repair, however much it is, will not rectify this reality. The one who does not comprehend the reality of things will not comprehend their rule, so he will lose the correct work and the good emulation of the Suannah.

Bugungi kunda Allohga da'vat qilishni istagan kishi Rasulning 􀁕 hadisini unutmasligi kerak: “...keyin Nubuvvat yo‘lidagi Xilofat bo‘ladi.” [Imom Ahmad rivoyat qilgan]. Nubuvvat yo‘lidagi to‘g‘ri Xilofat bo‘lishini istagan kishining, odamlarning eng yaxshisi bo‘lgan Payg‘ambar ﷺ siyratiga ergashishdan boshqa iloji yo‘q. Uning sa'y-harakatlari Allohning 􀀬 yordami bilan samara berdi va insoniyat uchun yuzaga chiqarilgan eng yaxshi Ummatni dunyoga keltirdi. Bu bitta zanjirdir: u Payg‘ambarlarning va ularning yo‘lidan ergashganlarning hayotidir. Allohdan 􀀬 ana shu zanjirning halqalaridan biri bo‘lishimizni so‘raymiz. Shunday qilib, biz Al-Mustafo (tanlangan zot) ﷺ siyratiga ergashamiz, odamlar esa bizga ergashadi va biz eng olijanob amallar hamda eng haqiqiy ibodatlar ustida to‘planamiz.

The one who wishes to call people to Allah 􀀬 these days cannot forget the hadith of the Messenger 􀁕; “...then there will be a Khilafah on the way of the Prophethood.” [Reported by Imaam Ahmad]. The one who wants it to be a Righteous Khilafah on the way of the Prophethood, does not have any option other than to emulate the Sirah of the best amongst men, whose efforts gave fruit by the help of Allah 􀀬 and brought out the best Ummah raised up for mankind. It is but one chain, which is the life of the Prophets and those who followed their path. We pray to Allah 􀀬 that we are one of its links. Thus, we emulate the Sirah of al-Mustafa (the chosen one), and the people follow us and we gather together upon the most noble of actions and the truest of worhips.