Odamlarning ba'zilarining ko'nglida paydo bo'ladigan shubha shundan kelib chiqadiki, hozirgi vaziyat Payg'ambar ﷺ davridagi vaziyatdan farq qiladi. Payg'ambar ﷺ davrida jamiyatlarning tuzilishi oddiy edi (qabilalar va urug'lar). Bugungi kunda esa bo'linishlar yanada murakkab va bir-biriga bog'liqdir. Ilgari bir qabila davlat darajasida bo'lgan; uning a'zolari minglab hisoblangan. Bugun ular millionlab, hatto o'nlab millionlab hisoblanadi. Da'vat ilgari kofirlarni imonga chaqirishni o'z ichiga olgan. Bugungi kunda esa musulmonlarga qaratilgan da'vatning asosi Islom turmush tarzini qayta tiklashdir. Payg'ambar ﷺ davrida Rim va Fors kabi buyuk kuchlar Makkadagi Payg'ambar ﷺ da'vatiga aralashmagan edi. Bugun esa rahbarlar buyuk kuchlarning siyosatiga bog'langan; aslida ular ularning qo'g'irchoqlaridir. Islomga va musulmonga qarshi fitna uyushtirayotgan ham aynan o'sha buyuk kuchlardir, va hokazo.

The doubt that crops up in some people’s minds stems from the fact that the existing situation now is different to that of the time of the Messenger 􀁕. In the time of the Messenger 􀁕 the division of societies was primitive (tribes and clans). As for today the divisions are more complex and interlinked. A tribe used to be on the level of a state; its people were counted by the thousands. Today, they are counted by the millions or tens of millions. The da’wah used to involve inviting the kuffar to Imaan. As for today, the da’wah to the Muslims in origin is to resume the Islamic way of life. In the time of the Messenger 􀁕, the superpowers such as Rome and Persia did not intervene in the da’wah of the Messenger 􀁕 in Makkah. Today the leaders are tied to the politics of the superpowers; in fact they are their puppets. It is the superpowers that plot against Islam and the Muslim, and so on and so forth.

"Bu shubhalarga ega bo'lgan kishilar quyidagicha deydilar: «Ko'plab masalalar o'zgarib ketgan bo'lsa, biz Rasululloh ﷺ ning manhajini qanday qilib qabul qila olamiz?»"

The people who have these doubts say the following; “How can we adopt the method of the Messenger 􀁕 when many issues have changed?

Bunday qilish qat'iylik va moslashuvchanlikning yo'qligi bo'lardi, va biz unga rioya qilishga majbur emasmiz. Muhimi da'vatning kattaroq maqsadlarini anglash bo'lib, ular Islomni Islomiy davlat orqali tatbiq etish va Allohga 􀀬 "ubudiyyah" (qullik) ni amalga oshirishdir. Bu masalaga to'g'ri qarash kerakligini tushuntirish uchun shuni aytamizki, shar'iy hukm doim u uchun kelgan voqelikka nisbatan nozil bo'ladi. Voqelik o'zgarganda, unga tegishli shar'iy hukm ham o'zgaradi. Agar voqelik o'zgarmasa, shar'iy hukm o'z holicha qoladi. Voqelikka nisbatan esa e'tibor uning tashqi shakllariga emas, balki asosiy xususiyatlariga qaratiladi.

Doing this would be rigidity and inflexibility, and we are not forced to adhere to it. What is important is to realise the greater objectives of the da’wah, which are the application of Islam via an Islamic state and realising the ‘ubudiyyah (servitude) to Allah 􀀬.” To explain the correct understanding of how to look at this issue, we say that the Shar’ee rule is always revealed relevant to a reality for whose sake this Shar’ee rule has come. When the reality changes, then the Shar’ee rule relating to it changes. If the reality does not change, then the Shar’ee rule stays as it is. Regarding the reality, what one considers is its fundamental attributes and not its outward forms.

Jamiyat bir xil fikrlarga ishonadigan odamlar guruhidan iborat bo'lib, bu fikrlardan ularga mos kelgan narsani qabul qilish va ma'qullash hissi, ularga zid bo'lgan narsaga esa norozilik va g'azab hissi paydo bo'ladi. So'ng bu fikrlarni amalga oshiradigan va ularning buzilishini taqiqlaydigan tizim o'rnatiladi. Shunday qilib, odamlar o'zlari ishongan va mamnun bo'lgan hayotni yashaydilar.

Society consists of a group of people who believe in common thoughts, from which arise the emotions of acceptance and approval of whatever agrees with these thoughts, and emotions of displeasure and anger for that which goes against them. Then a system is established, which applies these thoughts and forbids their violation. Thus, the people live the life they are convinced of and they are content with.

Jamiyatning haqiqati turli shakllarda namoyon bo‘lishi mumkin. U sodda yoki murakkab bo‘lishi mumkin, lekin har bir xalq umumiy fikrlar va hissiyotlar asosida uyushgan bo‘ladi va shu fikrlar va hissiyotlarning tabiatidan kelib chiqadigan tizim bilan boshqariladi, xoh u qabila shaklida bo‘lsin, xoh zamonaviy davlat shaklida bo‘lsin, va xoh ular minglab, xoh millionlab kishi bo‘lsin.

The reality of society may take different forms. It may be primitive or complex, but every group of people is organised by common thoughts and emotions, who are ruled by a system that is from the same nature of these thoughts, whether the people were in the form of a tribe or a modern state, and whether they are counted by the thousands or millions.

Ularga qaramay, bu jamiyatdir, chunki jamiyatni tashkil etuvchi sifatlar mavjud va ular o‘zgarmagan.

Irrespective of these, it is a society, because the attributes that make up a society are present and they did not change.

Rasulullah ﷺ islomiy jamiyatni barpo etish uchun ishladilar va bu islomiy tafakkur, his-tuyg'u va tizimlarni joriy etish orqali amalga oshdi. U zot islomiy jamiyatni barpo etadigan Shar'iy usulga amal qildilar. Barcha harakatlari shu yo'nalishga qaratilgan edi. Madinada u zot ko'pchilikni tashkil etgan mo'min kishilarni tarbiyaladilar. Ularning ongida Islom haqidagi asosiy tushunchalarni o'rnatdilar, bu esa yagona yo'nalishdagi his-tuyg'ularni vujudga keltirdi. U zot ularning oldiga hijrat qilib, tizimni joriy etganlarida islomiy jamiyat shakllandi. U dastlab oddiy shaklda bo'lib, keyinchalik tashkilotchilikni va davlat apparatini talab qiladigan jamiyatga aylandi.

The Messenger 􀁕 worked to bring about an Islamic society, and that happened via the establishment of Islamic thoughts, emotions and systems. He 􀁕 followed the Shar’ee method that establishes the Islamic society. All his actions used to be focused in this direction. In Madinah he moulded the believer individuals, who formed the majority of its inhabitants. In their minds, he established fundamental thoughts about Islam, which gave rise to a homogenous set of emotions. When he migrated to them and established the system, the Islamic society was formed. It took a simple form in the beginning, and then it changed to a society that needed organisation and a (state) apparatus.

Ularning (uning davrida) supердавлатлар aralashmagan, degan da'vo haqida

As for the claim that the superpowers did not intervene (in his 􀁕 time)

Va endi ular aralashib, Islomning o‘rnatilishiga to‘sqinlik qilmoqda. Biz bunga shunday javob beramiz: bu usulni o‘zgartirmaydi, lekin usulga amal qilishni qiyinlashtiradi. Bu esa, ushbu (yangi) voqelikni hisobga oladigan qo‘shimcha madaniyat va da’vat ishini talab qiladi.

and now they intervene and prevent the establishment of Islam. We answer this by saying that this does not change the method, but it makes following the method more difficult. This requires additional culture and work in the da’wah, which takes into consideration this (new) reality.

Shunday qilib, blok xalqaro siyosatga aralashadi, ya'ni buyuk davlatlarning siyosatini bilish, ular bizga qarshi nima rejalashtirayotganini va o'z agentlari hamda dastyorlari orqali nimani amalga oshirayotganini tushunish uchun, shunda biz unga qarshi tura olamiz.

Thus the block engages in international politics, so as to know the policies of superpowers, and understand what they plot against us and implement via their agents and puppets, such that we can counter it.

Payg'ambar 􀁕 asosan iymon masalasi bilan shug'ullangan va Makkada faqat bir nechta hukmlar bilan chegaralangan, degan da'voga bizning javobimiz shuki: u hukmlar, garchi kam bo'lsa ham, bilan shug'ullangani da'vatda shar'iy hukmlar bilan shug'ullanish tartibini ko'rsatadi. Bundan tashqari, Makkadagi ishning mohiyati odamlarni Islomga kirishga chaqirish edi. Bugungi kunda esa da'vat Islomiy aqidaga ega bo'lgan musulmonlar orasidadir va ularga shar'iy hukmlarning barchasi nozil qilingan. Endi ular Alloh 􀀬 huzurida butun Islom uchun, faqat iymon uchun emas, balki javobgardirlar. Shuning uchun Makkada vafot etgan musulmon faqat o'z vafotigacha nozil qilingan narsalar uchun javobgar edi. Bugun vafot etgan kishidan esa Alloh 􀀬 butun Islom haqida so'raydi. Shu sababli da'vat keng qamrovli bo'lishi va Islomiy hayot tarzini qayta tiklashga chaqirishi kerak, chunki biz yangi da'vat yoki yangi din emasmiz.

As for the claim that the Messenger 􀁕 mainly concerned himself with the subject of Imaan, and dealt with only a few rules in Makkah our response is; the fact that he dealt with ahkam, even if they were few, indicates the order to concern oneself with the Shar’ee rules in the da’wah. Furthermore, we have to observe that the work in Makkah was the call to people to enter into Islam. As for today, the da’wah is amongst the Muslims, who have the Islamic ‘Aqeedah, and the Shar’ee rules have all been revealed to them. They have now become responsible, before Allah 􀀬, for the whole of Islam and not just for the Imaan only. Hence, the Muslim who died in Makkah was only responsible for what was revealed until the time of his death. As for the one who dies today, Allah 􀀬 will ask him about the whole of Islam. That is why the da’wah needs to be comprehesive and it needs to call for the resumption of the Islamic way of life, because we are not a new call or a new deen.

Xuddi shunday, bugungi musulmonlar hayotini o‘rgangan kishi ularning muammosi islomiy aqidani yo‘qotishda emas, balki islomiy aqidani hayot tafakkuri va qonunchilik tizimlari bilan bog‘lay olmaslikda ekanini ko‘radi. Shu sababli aqida o‘z jonliligini yo‘qotgan. Bularning barchasi g‘arb tafakkurining musulmonlarga ta’siri natijasidir. Kofir g‘arb davlatlari bu tafakkurni qo‘riqlaydi, uni mustahkamlash va markazlashtirish uchun harakat qiladi: ularga bo‘ysunuvchi tuzumlarni o‘rnatish, ta’lim dasturlarini belgilash va bu tafakkurni tarqatish maqsadida ommaviy axborot vositalaridan foydalanish orqali.

Similarly, the one who studies the reality of the Muslims today, will see that their problem is not the loss of the Islamic ‘Aqeedah, but the lack of the linkage of the Islamic ‘Aqeedah with the thoughts of life and legislative systems. Hence the ‘Aqeedah has lost it vitality. All of this was due to the effect of the western thought on the Muslims, the thought which the disbelieving western states guard and work to maintain and concentrate, through implanting regimes subservient to them, laying down education curricula and utilising the media to spread this thought.

Shu sababli, Islomni to'g'ri, to'liq va keng qamrovli tarzda taqdim etish zarur bo'lib, shunda 'Aqida va iymonning ahamiyati asosiy fikr sifatida namoyon bo'ladi, undan hukmlar kelib chiqadi va hayotga bo'lgan qarash shunga asoslanib belgilanadi; so'ngra hayot haqidagi fikrlar shu 'Aqida orqali bayon etiladi. Buning uchun Yaratuvchi va Mudabbir (barcha ishlarni boshqaruvchi) Allohdir 􀀬, hukm faqat Unga tegishli ekanligi va dunyo hamda oxirat ishlari Unga qaytishi tasdiqlanadi. Muslimga iymon va hukmlar farz qilingandan so'ng, haqiqatning kuchi va uning hayotiyligi unga aniq bo'ladi, shuningdek, Islomni tushunish va unga da'vat qilishda kutla (blok)ning kuchi hamda o'zgarish yaratish qobiliyati ham ayon bo'ladi.

Therefore, it is imperative that one presents Islam correctly, completely and comprehensively, such that the significance of the ‘Aqeedah and Imaan appears as a fundamental thought from which the rules emanate, and on which the viewpoint about life is determined; and then to present the thoughts about life through this ‘Aqeedah. That is done by asserting the fact that the Creator and al-Mudabbir (Sustainer of all affairs) is Allah 􀀬, and that the judgement only belongs to Him I and to Him will return the affairs of the dunyah and akhirah. When the Imaan and rules have been made incumbent on the Muslim, the power of the truth and its vitality will become clear for him, and also the strength of the kutlah (block) in understanding and calling to Islam, and its ability to generate change.

Shu sababli bugungi da’vat — musulmonlarni Islom hayot tarzini qayta tiklashga, Islom davlatini barpo etish orqali chaqirishdir. Bu da’vatning asosi Islomiy ‘aqidadir, u siyosiy ma’noda beriladi: u barcha amallarni Allohning amrlari va qaytariqlariga muvofiq boshqaruvchi qilib qo‘yadi, (SWT).

That is why the da’wah today is a call to Muslims to resume the Islamic way of life, via the establishment of the Islamic State. The basis of this da’wah is the Islamic ‘Aqeedah, which is given in its political sense, by making it controller of all the actions, according to the orders and prohibitions of Allah 􀀬.

Demak, o'zgargan narsa tashqi shakldir. Mohiyatga kelsak, u o'zgarmagan holicha qolgan va o'zgarmagan. Shu sababli Islom davlatini qurish uchun harakat qilish hukmi ham o'zgarmagan, xuddi shuningdek, bunga erishish usuli ham o'zgarmagan.

Thus, what has changed is the (outer) form. As for the esence it has remained as it is, and has not changed. Hence the rule of working to establish the Islamic State has not changed either, and likewise nor has the method to acheive this changed.