Voqelikka nazar tashlasak, musulmonlar ulkan intellektual hujumga duch kelganini ko'ramiz, bunda G'arb kofirlari musulmonlarni Islomning to'g'ri tushunchasidan uzoqlashtirishga muvaffaq bo'ldi. Natijada musulmonlar Islomni G'arbning intellektual tamoyillariga mos keladigan tarzda talqin qila boshladilar, bu tamoyillar esa dinni hayotdan ajratish aqidasidan kelib chiqqan edi. Bu G'arbga keyingi qadamni amalga oshirishni osonlashtirdi: Islomni musulmonlarning hayotidan chiqarib tashlash, Islomiy Xilofatni vayron qilib, uni 50 dan ortiq sun'iy ravishda mustaqil davlatlarga bo'lib tashlash. Shundan so'ng G'arb har bir davlat ustiga o'ziga bo'ysunadigan hukmdor tayinladi. Bu hukmdorni ular o'zlari xohlagandek shakllantirdilar, u mamlakat boyliklarini ularga qo'riqlab beradigan va hech bir samimiy harakatning maqsadiga erishishiga yo'l qo'ymaydigan posbon bo'lishi kerak edi. Ular unga tizimlar o'rnatib berdilar, o'z g'oyalarini targ'ib qilish uchun ommaviy axborot vositalaridan foydalandilar va yangi avlodlarni aynan bizning xalqimizdan shakllantirish, ular intellektual jihatdan ularga ergashishi uchun o'quv dasturlarini belgiladilar. Bularning hammasi va boshqa harakatlar kofirlarga musulmonlar ustidan hokimiyat berdi va ularga Islomni voqelikdan uzoqlashtirishni davom ettirish imkonini berdi.

In terms of the reality, we see that Muslims were exposed to a huge intellectual onslaught in which the Western disbelievers succeeded in distancing the Muslims from the correct understanding of Islam. As a result, the Muslims came to interpret Islam in a way that agreed with the western intellectual principles, which emanated from the creed of separating the deen from life. This made it easier for the West to undertake its next step which was the removal of Islam from the life of the Muslims by destroying the Islamic Khilafah and fragmenting it into more than 50 falsely independent states. The West then appointed over each state a ruler who would follow them, and whom they fashioned exactly as they wanted so as to be a guard that protects for them the resources of the country and prevents any sincere work from realising its objectives. They laid down for him systems, using the media apparatus to propagate their thoughts, and set down educational curricula in order to ensure the establishment of new generations from our very own people who would follow them intellectually. All of this and other actions gave the kuffar power over the Muslims, and enabled them to continue alienating Islam from the reality.

Shu sababli musulmonlar al-Haqni (haqiqatni) al-Botil (yolg‘on)dan ajrata olmay qolishdi. Ularning fikri g‘arb tafakkuri ta’sirida buzildi, hayot tarzi esa g‘arb namunasiga asoslana boshladi, bunda foyda ularning hayotga bo‘lgan qarashlarida hukmron bo‘la boshladi. Ularning his-tuyg‘ulari millatchilik, vatanparvarlik va ma’naviy his-tuyg‘ularning aralashmasiga aylandi va shu tariqa xalqlar o‘rtasidagi rishta uzildi. Musulmonlar kufr tizimlariga bo‘ysunadilar va Islomiy Davlat bo‘lmagani uchun buni zarar deb bilmaydilar. Natijada Islom faqat ayrim shar’iy shaxsiy hukmlar va shaxsiy ahvol holatiga oid ba’zi qoidalar bilan cheklanib qoldi. Boshqacha aytganda, musulmonlarning hayoti din bilan hayotning ajratilishi jihatidan g‘arbliklarning hayotiga o‘xshab qoldi, shu sababli ularning dunyoga bo‘lgan muhabbati ortdi, osmonga intilishlari esa susaydi.

It was due to this that the Muslims confused al-Haq (the truth) with al- Batil (the falsehood). Their thoughts became affected by the western thought, and their way of life came to be based on the western model, where benefit started to dominate their viewpoint towards life. Their emotions became a blend of nationalist, patriotic and spiritual emotions, and thus the bond between their peoples was cut. The Muslims submit to the kufr systems and perceive no harm when they have no Islamic State. As a result, Islam was restricted to certain individual Shar’ee rules and some rules relating to personal statute. In other words, the life of the Muslims came to resemble the life of the westerners in terms of the separation of the deen from life, so their attachment to the dunya increased, and their yearning for the heavens diminished.

Natijada, hech kimni imtiyozli qilmaydigan Allohning Qonuni musulmonlarning boshiga tushdi. Shunday qilib, ularning hayoti qashshoqlik, zulm, mahrumlik va din hamda dunyo ishlaridagi johillik, yomon odob-axloq va buzuq munosabatlar bilan og'irlashdi.

In consequence of this, the Law of Allah, which does not favor any body, fell upon the Muslims. Thus, their life became distressed with poverty, zulm (oppression), deprivation and ignorance in the matters of the deen and dunya, the bad morals and corrupt relationships.

Bu haqiqatga nisbatan, guruh asosiy kasallik bilan uning belgilari o'rtasidagi farqni anglashi shart. Buni farq qilmaydigan, ya'ni qashshoqlikni barcha kasalliklarning sababi deb o'ylaydigan yoki uni yomon axloq, johillik va boshqalar deb hisoblaydigan kishi musulmonlar oldiga kasallikning belgilaridan biriga qaratilgan, ammo asosiy kasallikka tegmaydigan qisman ishlar bilan keladi. Haqiqatni chuqur va aniq o'rganadigan kishi esa shuni anglaydiki, Islom Davlatining yo'qligi musulmonlar hayotidan Islomning butunlay chiqib ketishiga olib kelgan sababdir; bu ularning halokati, kufforning ularning ustidan hukmronligi va johillik, qashshoqlik hamda adolatsizlik kabi barcha bu belgilarning tarqalishidir. Islomni musulmonlarning real hayotida qaytadan tatbiq etish uchun guruh bugun musulmonlar yashayotgan dor al-kufrni dor al-Islomga aylantirishi kerakligini anglashi lozim, unda musulmonlar Islomning barcha qoidalariga istisnosiz bo'ysunadilar. Shuningdek, hozirgi jamiyatni islomiy bo'lmagan jamiyatdan a'zolari Islom fikrlariga ishonadigan va his-tuyg'ulari shu asosda birlashadigan islomiy jamiyatga o'zgartirish zarur. Ular Islom tizimlariga asoslanib boshqaradilar va hukm chiqarish uchun ularga murojaat qiladilar. Shundagina Islom to'liq o'rnatiladi.

As regards this reality, it is incumbent on the group to differentiate between the fundamental illness and its symtoms. The one who does not distinguish that - thus thinking poverty is the cause of all diseases, or it is the bad morals or ignorance etc - he will come to the Muslims with partial work which deals with one of the symptoms of the illness, but not with the main illness. The one who studies the reality deeply with precision, will realise that the absence of the Islamic State is the cause which led to the complete absence of Islam from the life of Muslims; their ruin, the kuffar’s domination over them, and the spread of all these symptoms like ignorance, poverty and injustice. To restore Islam, implemented in the real life of Muslims, the group must realise that it must change the dar al-kufr in which Muslims live today into dar al-Islam, in which Muslims submit to all the rules of Islam without exception. It is necessary also to change the present society from a non-Islamic society into an Islamic society whose members believe in the thoughts of Islam and their emotions unite on it. They rule and refer for judgement to the systems of Islam. Then Islam will be established completely.

Shu tariqa bilan maqsad aniq bo'ladi, ya'ni dorul-Islomni qaror toptirish va Islom aqidasi asosida Islom davlatini o'rnatish ishi — uning tizimlari shu aqidadan kelib chiqadi va uning soyasida musulmonlar Allohning amrlari va qaytariqlariga rioya qilishga asoslangan islomiy hayot tarzida yashaydilar. (SWT)

In this manner, the objective will have become clear, which is the work to establish dar al-Islam and establish the Islamic State on the Islamic ‘Aqeedah from which its systems emanate and under whose domain the Muslims live an Islamic way of life, built on the adherence to the orders and prohibitions of Allah 􀀬.

Guruh o‘z maqsadini belgilab olgandan so‘ng, endi unga erishish uchun u rioya qilishi lozim bo‘lgan shar’iy usul va shar’iy amallarni muhokama qilishga o‘tish mumkin. Buni tushunish uchun Payg‘ambar ﷺ Makkada yashagan davrga murojaat qilish kerak. U davrda Makka dor al-kufr edi va Payg‘ambarning ﷺ da’vati o‘zini oshkora namoyon qilish uchun o‘z yo‘lini zo‘rg‘a bosib o‘tayotgan edi. Bu murojaat guruhga yo‘lning belgilarini, uning amallari va bosqichlarini o‘sha davrdan o‘rganish imkonini beradi.

After the group has defined its objective, it is then possible to move to the discussion of the Shar’ee method that it must follow, and the Shar’ee actions that it must adhere to, in order to achieve this objective. To understand this, one must refer to the period in which the Messenger 􀁕 lived in Makkah, where it was dar al-kufr, and the da’wah of the Messenger 􀁕 was forcing its way ahead in order to become public. This is in order the group may glean from it the milestones of the road, its actions and its stages.