Nima bu tasnifga murojaat qilishni taqozo etadi: Islom fikr (tafakkur) va tariqa (usul) ekanligi — bugungi kunda musulmonlar orasida ko‘plab shar'iy hukmlarga nisbatan paydo bo‘lgan e'tiborsizlik va ularni tark etish, ya'ni "bugun bizga bularga amal qilish majburiy emas" degan bahona ostida. Bu bahona yana shunga asoslanadiki, Payg‘ambar ﷺ bu hukmlarga o‘z vaziyati va sharoitiga mos kelgani uchun amal qilgan. Agar bizning vaziyatimiz va sharoitimizga mos kelganida, biz ularni olardik; agar bizning sharoitimizga mos kelmasa, ularga muvofiq keladigan boshqa qonunlarni olamiz. Shu nuqtai nazardan, jinoyat kodeksini o‘zgartirishni talab qiluvchi kishilar uchraydi, ular uni hozirgi sharoitimizga mos emas deb da'vo qilishadi. Ular qamchilash, toshbo‘ron qilish yoki qo‘l kesishni avvalgidek qabul qilinadigan deb hisoblamaydilar, bahona qilib, bu qattiq qoidalar G‘arb tomonidan o‘rta asrlarning vahshiyligi kabi vahshiylik deb qaraladi, ular esa odamlarni zolim qonunlar bilan ezilgan din haqida eslatadi, shuning uchun bu odamlarni Islomdan uzoqlashtiradi deyiladi. Shuningdek, qamoq va jarimalar bilan almashtirishda hech narsa noto‘g‘ri emas deyiladi. Xuddi shunday, jihodni to‘xtatishni talab qiluvchilar ham topiladi. Jihod Islomni targ‘ib qilish uchun mavjud ekan, uni reklama va ommaviy axborot vositalarining boshqa shakllari bilan almashtirish mumkin, deyiladi. Bugungi davr madaniyatlar almashinuvi davri bo‘lib, Islom aniq dalil va ravshan haqiqat ekan, qalam, televidenie va radio orqali kuch ishlatish orqali erishganingizdan ko‘proq narsaga erishishingiz mumkin, deyiladi. Kuch ishlatish esa qalblarni yopadi va adovat hamda nafrat urug‘ini sochadi. Jizyani bekor qilishni, uni jirkanch va nafratli deb ko‘rsatish bahonasida, targ‘ib qiluvchilar ham bor. Yana xalifalik tizimi islom huquqida majburiy emas, deb da'vo qiluvchilar ham bor. Ular zamonaviy boshqaruv shakllarini qabul qilishni oqlovchi fatvolar berdilar va eski xalifalik tizimini tark etishga chaqirdilar. Islomiy tizimlarni qo'llash muhim bo'lgani uchun, uni amalga oshiradigan hukumat tuzilmasi emas, balki bu tizimlar ahamiyatlidir, chunki u turli shakllarda bo'lishi mumkin.

What obliges the reference to this classification, that Islam is a fikrah (thought) and tariqah (method) is the negligence that has appeared amongst the Muslims nowadays regarding many of the Shar’ee rules and their abandonment, under the pretext that we are not obliged to follow them today. This is also under the pretext that when the Messenger 􀁕 acted upon them he did so because they suited his situation and conditions. If it had suited our situation and conditions, we would have taken them but if they did not suit our conditions, we take other laws that do agree with them. It is from this viewpoint that one finds people who call for changing of the penal code claiming that it does not suit our current circumstances. They do not see whipping, stoning or cutting as acceptable as it used to be before, under the pretext that they are harsh rules which the West looks upon as barbaric, like the barbarism of the middle ages and they remind them of their religion, in which people were oppressed by tyrannical laws, and so this will drive people away from Islam. Then there is nothing wrong in replacing them by jailing and fines. Similarly, we also find those who call for the suspension of Jihaad. As long as Jihaad exists for the propagation of Islam, it is possible to replace it with other means of advertisement and media. Today’s age is one of exchanging cultures, and since Islam is the definite proof and the clear truth, then you are able through the use of the pen, television and radio, to realise more than what you may achieve by force, which closes the hearts and sows ill will and hatred. One also finds those who advocate the elimination of the Jizyah under the pretext that it sounds disgusting and revolting. There are also those who claim that the Khilafah system is not binding in Islamic Law. They went on to give fatawa, which justify the adoption of modern forms of ruling and called for the abandoning of the old Khilafah system. Since what is important is the application of Islamic systems and not the structure of the government that implements them, since that can take numerous forms.

Shu nuqtai nazardan kelib chiqib, Islom davlatini barpo etish usuliga oid ko'plab takliflar ilgari surildi, natijada musulmonlar Islomning qayta tiklanishini quyidagilar orqali ko'ra boshladilar: islomiy kitoblar yozish, masjidlar qurish, xayriya jamiyatlari tashkil etish, missionerlik maktablari namunasida islomiy maktablar ochish, insonlarni yaxshi axloqqa chaqirish, qurolli kurash yoki hokimiyatga hukumatda ishtirok etish va demokratik o'yin orqali erishishga harakat qilish; Payg'ambar ﷺ ning hokimiyatga erishish usuli esa e'tibordan chetda qoldirildi.

It is from this standpoint that many proposals have been suggested, related to the method of working to establish the Islamic State, to the point that Muslims came to see the return of Islam through: writing Islamic books, building mosques, setting up charity associations, opening Islamic schools - on the model of the missionary schools, calling people to good morals, armed struggle or working to attain power through participation in government and the democratic game; whilst the method of the Messenger 􀁕 to attain power has been ignored.

Shu tariqa bilan bugungi musulmonlar fikrah (tafakkur) bilan bog‘liq shar'iy hukmlarni noaniq va chalkash tarzda qabul qilmoqdalar. Shuning uchun ular tariqah (usul) bilan bog‘liq shar'iy hukmlarga e'tiborsiz qoldilar. Bularning hammasi ular G‘arb tafakkuri ta'siriga tushib, Islomni aniq va qonuniy tarzda tushuna olmaganlari, natijada uni amalda qo‘llashni ham anglay olmaganlari tufayli yuz berdi.

In this manner, the Muslims today take the Shar’ee rules relating to the fikrah (thought) in a vague ambiguous manner. Hence they neglected the Shar’ee rules relating to the tariqah (method). All of this took place because they were affected by the Western thought and stood unable to understand Islam in a clear and legislative manner, and consequently unable to understand its application.

Shu sababli fikrah (fikr) va tariqah (yo‘l-usul) masalasi paydo bo‘ldi, toki musulmonlar Islomning butun tuzumini qaror toptirish va uni hayot haqiqatida amalga oshirishga qaratilgan muhim shar’iy qoidalarni e’tiborsiz qoldirmasinlar. Bu qoidalarni e’tiborsiz qoldirish Islomning muhim qismidan voz kechish demakdir, bu esa Alloh (SWT) hisobdan so‘raydigan gunohdir.

It was due to this that the discussion of the fikrah (thought) and tariqah (method) arose, so that the Muslims do not neglect the important Shar’ee rules whose purpose is to establish the whole of Islam and implement it in the reality of life. Their neglect of these rules is an abandoning of an important part of Islam, which is a sin that Allah 􀀬 will account for.

Shu sababli biz bu tasnifga murojaat qildik: “Islom fikrah (g‘oya) va tariqah (usul) ekanligi” haqidagi munozarani aniqroq qilish, tushunishni osonlashtirish va amalda qo‘llashni soddalashtirish maqsadida. Musulmonlar o‘tmishda ham shunga o‘xshash tasniflarga murojaat qilganlar, masalan: Islom – ‘aqidah va tizimlar, ijtimoiy tizim, iqtisodiy tizim, mat’umot (oziq-ovqat), malbusot (kiyim-kechak), ‘ibodatlar yoki axloq qoidalari kabi bo‘linmalar.

That is why we resorted to this classification; “the discussion that Islam is a fikrah (thought) and tariqah (method)”, in order to make it clearer and facilitate the understanding and simplify the application. The Muslims had resorted to such classifications in the past, such as: Islam is an ‘Aqeedah and systems, the social system, economic system, rules of mat’umaat (foodstuffs), malboosaat (clothing), ‘ibadaat (worships) or rules of morals.

Bularning barchasi Rasul ﷺ zamonida tarqoq holda bo‘lgan qoidalardir. Keyin fuqaholar (olim faqihlar) ularni to‘plab, tartibga solib, kitoblarda boblarga ajratdilar, shunda musulmon ularni tushunishi va amalga oshirishi osonroq bo‘lsin, va hokazo.

All of these were scattered rules in the time of the Messenger 􀁕. Then the fuqahaa (learned scholars) gathered them and arranged them and gave them chapters in books, so as to make it easier for the Muslim to understand them and apply them, and so on and so forth.

Bu mavzu shuning uchun kerakki, musulmonlar ayrim isbotlangan va majburiy bo‘lgan shar’iy hukmlarga e’tibor bermasliklari, ularni almashtirish va ulardan chetga chiqishni maqbul deb bilmasliklari, natijada ularni e’tiborsiz qoldirib, ularga amal qilishni tark etmasliklari uchun.

This subject is so that the Muslims do not look upon certain proven and binding Shar’ee rules, and find it acceptable to substitute them and deviate from them, and as a consequence, neglect them and abandon abiding by them.

Shunga ko‘ra, shar’iy jazolarni zamonaviy jazolar bilan almashtirish, xilofat tizimini respublika tizimi bilan almashtirish joiz emas. Islom qonunlarini G‘arbning fuqarolik qonunlari bilan almashtirish ham, Rasulullah ﷺ ning hokimiyatga erishish usulini aqliy fikrlar va qoidalar bilan almashtirish ham joiz emas, qancha fatvolar berilgan bo‘lsa ham.

Accordingly, it is not allowed to replace the Shar’ee punishments with modern punishments, nor replace the Khilafah system with the republican system. Nor is it allowed to exchange the Islamic laws for the western civil laws, or substitute the method of the Messenger 􀁕 in attaining power for rational thoughts and rules, however many fatawa may be given for them.

Shu sababli, Islom davlatini tashkil etish hukmi shar'iy hukm bo'lgani uchun, uni tashkil etish usuli ham xuddi shunday shar'iy hukmdir. Ya'ni, Shar'iy usul hukmlariga oid boshqa barcha shar'iy hukmlar kabi, Shar'i aniq dalillarni bayon qilgan va biz ularga rioya qilishni hamda ulardan chetga chiqmaslikni buyurgan.

Hence, because the hukm of establishing the Islamic State is a Shar’ee rule, so too the method of establishing it is likewise a Shar’ee rule. That means that the Shar’a has laid down detailed evidences and ordered us to adhere to them and not deviate from them, just like any other Shar’ee rules relating to the rules of the method.

Agar fiqh kitoblariga nazar solsak, musulmon faqihlari jazolar (uqubot) qoidalari, jihod qoidalari, imoma (rahbarlik) qoidalari va usulning boshqa qoidalari haqida alohida boblar belgilab, ularni batafsil bayon qilganlarini ko'ramiz. Faqat Islom davlatini barpo etish yo'lidagi ishlash qoidalarini ular muhokama qilmaganlar, chunki ularga bunga ehtiyoj bo'lmagan.

If one looks at the books of Fiqh, he finds the fuqahaa of the Muslims set down fixed chapters and elaborated on the rules of ‘uqubaat (punishments), rules of Jihaad, rules of Imaarah (leadership), and other rules of the method. Only the rules of working to establish the Islamic State, were not discussed by them, since they were not in need of them.

Buning sababi shundaki, musulmonlar barcha davrlarda bunday tadqiqotga ehtiyoj sezmaganlar, chunki Islom davlati mavjud bo‘lmagan bir kun ham bo‘lmagan.

This is because the Muslims, in all the different ages, did not require such a study because there was not a day when the Islamic State did not exist.

Bugungi kunda musulmonlarning sa'y-harakatlari uslub qoidalarini chiqarib olishga va ularni qabul qilishga qaratilishi kerak. Bu qoidalar shar'iy dalillardan bo'lishi lozim, na aqliy qoidalarga almashtirilgan holda, na vaziyatlar va odamlarning xohish-istaklari ta'siriga berilgan holda.

As for today, the efforts of the Muslims must be focused on deducing the rules of the method and adopting them. These should be from the Shar’ee evidences, and not by exchanging them for rational rules, affected by the circumstances and the people’s whims.

Agar usul (metod) shar'an to'g'ri bo'lsa, unda unga Payg'ambar ﷺ ga ergashish va u zotning sunnatini namunа qilish albatta bo'lishi kerak. Ergashish mavjud bo'lganda hisob berish va nasihat qilish mumkin bo'ladi. Shunda amir ham guruhning boshqa har bir a'zosi kabi hisob so'raladi va nasihat qilinadi. Masala aql-idrokka, shaxsiy aloqalarga yoki hayotiy tajribalarga qoldirilmaydi. Harakat yo'lini tajriba deb atash to'g'ri emas; aksincha, u faqat shar'iy hukmga bo'ysunadi.

When the method is legitimate (by Shar’a), then adherence to the texts and emulation of the Messenger 􀁕 must appear in it. When the adherence exists, it is possible to account and advise. The ameer would then be accounted and advised, as any member of the group is accounted and advised. The matter will not be left to the mind, personal ties or life’s experiments. It is not correct to call the way of action as an experiment; rather it submits to the Shar’a alone.

Kim İslom davlatini qurish uchun harakat qilsa, tabiiyki u Shar'iy yo'l va uning batafsil dalillari haqida so'raydi. U bu masalani muhokama qiladi va unga da'vat qiladi. Xo'sh, Islom davlatini qurish ishida amal qilishi kerak bo'lgan Shar'iy amallar qanday?

The one who works to establish the Islamic State, it is natural that he asks about the Shar’ee method and its detailed evidences. He will discuss it and call for it. So what are the Shar’ee actions one needs to adhere to, in working to establishing the Islamic State?

Shar'iy usulni bilish uchun musulmonlar bugun yashayotgan voqelikni aniq va chuqur tushunish kerak, shunda asosiy sababni topish mumkin bo'ladi. Uni davolash esa unga bog'liq bo'lgan hamma narsani davolashga imkon beradi. Shunday qilib, davolash radikal bo'ladi. Voqelik tushunilgach va asosiy sabab ma'lum bo'lgach, amalga oshirishimiz lozim bo'lgan Shar'iy maqsadni belgilash mumkin bo'ladi. Shundan so'ng jamoa rioya qilishi kerak bo'lgan Shar'iy amallarni bilishi mumkin bo'ladi. Buning uchun bu voqelikka o'xshash yoki yaqin bo'lgan, Rasulullah ﷺ yashagan davrga murojaat qilib, Shar'iy hukmlarni uning ﷺ amallaridan olish mumkin.

In order to know the Shar’ee method, one must understand with precision and depth the reality in which the Muslims live today, so as to put the finger on the fundamental cause, which if treated, would make it possible to treat everything related to it. Hence the treatment would be a radical one. Once the reality has been understood, and the fundamental cause is known, then it is possible to define the Shar’ee objective we are required to realise. After this the group will be able to know the Shar’ee actions it must abide by. This is possible by referring to the period in which the Messenger 􀁕 lived, which is similar or close to this reality, in order to take the Shar’ee rules from his 􀁕 actions.