Musulmonlar ko'plab mamlakatlarni ozod qilishdi va ularni Islom asosida boshqarishdi. Islom ularga hokimiyat va yetakchilik dafdalarini ushlab turishni buyurgan. Ularning kofirlar tomonidan boshqarilishi man etilgan. Alloh (SWT) Niso surasida shunday deydi:

The Muslims liberated many countries and ruled them by Islam. Islam has commanded them to hold the reins of power and leadership. They are forbidden from being ruled by non-Muslims. Allah (swt) says in Surah al-Nisa,

“Va Alloh kofirlarga mo‘minlar ustidan hech qachon yo‘l (g‘alaba) bermaydi.” [An-Niso, 4:141]..

“And never will Allah grant to the disbelievers a way (triumph) over the believers.” [An-Nisa, 4:141]..

Alloh (SWT) mo'minlarga izzat ato etgan. U Munofiqun surasida shunday deydi:

Allah (swt) has bestowed the ‘Izzah upon the Believers. He I says in Surah al-Munafiqeen:

"Lekin izzat Allohga, Uning Rasuliga va mo'minlarga tegishlidir, ammo munofiqlar buni bilmaydilar." [Al-Munofiqun, 63:8].

“But honor belongs to Allah,His Messenger (Muhammad (pbuh)) and to the Believers, but the hypocrites know not.” [Al-Munafiqun, 63:8].

Biroq, Alloh (swt) ularga qudrat bermagan va ularga hokimiyat hamda yetakchilikni ham bermagan edi, to ular islomiy tafakkurga ega bo‘lmaguncha. Bu tafakkur hukmronlikni Islomni amalga oshirish va uning Xabarini targ‘ib qilish vositasi sifatida ko‘rishni o‘z ichiga olar edi, hokimiyat ishtiyoqini qondirish vositasi sifatida emas. Islomiy tafakkurga ega bo‘lmaguncha (hukmronlik nimani anglatishini va uning Alloh oldidagi mas’uliyatini tushunish qobiliyatiga ega bo‘lmaguncha), xalqning ishlarini boshqarish va ularga g‘amxo‘rlik qilish vakolati ulardan uzoqda saqlanardi. Islomning ulug‘vorligi o‘sha hukmdorlarning amallarida, so‘zlarida aks etdi va Shari’atni joriy etish orqali ular boshqargan xalqqa yetib bordi. Bu, muqarrar ravishda, o‘sha xalqni ishontirishga olib keldi, shu darajaga yetdiki, ular to‘da-to‘da bo‘lib Islomni qabul qildilar. Qudrat, yetakchilik va hukmronlik endi ularga ham tegishli bo‘ldi. Ularning mamlakatlari Islom xonadoniga va Islom Davlatining bir qismiga aylandi.

However, Allah (swt) did not give them the might, nor had He given them the rule and the leadership until they had acquired an Islamic mindset. This mentality carried the idea of viewing the task of ruling as a means to implement Islam and propagate its Message, and not to possess a lust for power. Until they had acquired an Islamic mentality (having the ability to understand what the rule entailed and its responsibility before Allah) the authority to rule and look after the people’s affairs was kept away from them. The splendor of Islam was reflected in the actions of those rulers and in their words and it reached the people that they ruled over through the implementation of the Shari’ah. This inevitably resulted in convincing these people to the extent that they embraced Islam in crowds. The might, leadership and the rule then belonged to them too. Their countries became an Islamic household and part of the Islamic State.

Islom futuhotlari zabt etilgan mamlakatlarni Islom qonunlari asosida boshqarish orqali mustahkamlandi, so‘ngra xalq Islom aqidasini qabul qildi. Islom davlatining mamlakatlarni zabt etishi Qiyomat kunigacha davom etishi belgilangan edi. U o‘z xalqini avvalgi holatidan va hukmronlik tartibidan ajratdi, ularni kofirlikdan musulmonlikka, mamlakatlarini esa Dor ul-Kufrdan Dor ul-Islomga aylantirdi. Bu holat Islom hukmronligi barham topguniga qadar saqlanib qoldi. Biroq, Islom hukmronligi yo‘qolib, Davlat hokimiyati tarqalganidan keyin ham uning xalqi musulmon bo‘lib qoldi va yurtlari islomiy bo‘lib qoldi. Hozirda Islom davlati mavjud bo‘lmasa-da, musulmonlar tomonidan dastlab zabt etilgan mamlakatlar musulmon yurtlari bo‘lib qolmoqda, xalqi hamon musulmon bo‘lib qolmoqda va bu yerda Islom hukmronligining qayta tiklanishi hamda uning hokimiyatining hududiga tarqalishi uchun imkoniyat mavjud.

The Islamic conquests were consolidated by ruling the conquered countries according to Islam, followed by the people’s adoption of the Islamic belief until the conquests of countries by the Islamic State was a given until the Day of Judgment. It detached its people from their former condition and ruling authority and transformed them from disbelievers to Muslims and their country from Dar ul-Kufr to Dar ul-Islam. This state of affairs remained intact until Islamic rule was destroyed. However, its people remained Muslims and their land remained Islamic even after the Islamic rule had perished and the authority of the State dissipated. Although the Islamic State is currently absent, the countries originally conquered by the Muslims continue to be Muslim lands and the people still remain Muslims, and this land still has potential for the return of Islamic rule and the spreading of its authority over its territory.

Bir qancha omillar Islom futuhotlarini doimiy ravishda mustahkamladi va Islomning urug'ini Qiyomat kunigacha ekdi.

Several factors have actually consolidated the Islamic conquests permanently and implanted the seeds of Islam to the Day of Judgment.

Ozod etilgan yerlarni boshqarishni dastlabki paytdanoq osonlashtirgan omillardan ba'zilari, masalan, Islom qonunchiligining tabiati edi. Boshqa omillar odamlarni Islomga kirishga tayyorlagan, masalan, hukmdorlarning xatti-harakatlari edi, yana boshqa omillar esa Islomni uni qabul qilganlarning qalbiga va ongiga abadiy ildiz otishiga hissa qo'shgan, masalan, Islom aqidasining tabiati edi.

Some of these factors made the governace of the liberated lands simple from the very beginning such as the nature of the Islamic legislation. Other factors prepared the people to enter Islam such as the behaviors of the rulers while other factors contributed to the implantation of the seeds of Islam into the hearts and minds of those who embraced it forever such as the nature of the Islamic ‘Aqeedah.

Xulosa qilib aytganda, bu omillarni quyidagicha umumlashtirish mumkin:

In summary, these factors can be summarized by the following:

1. Islom aqliy e'tiqoddir. U o'z qabul qilganini aql vositasida aqlan ishonishga majbur qiladi. Shunday qilib, inson Islomni qabul qilgan zahoti fikrlaydigan insonga aylanadi. Chunki uning e'tibori Allohning (SWT) yaratgan mavjudotlari va koinotiga qaratiladi, bu esa uni Yaratuvchisining borligini anglashga olib keladi va shu bilan Uning hukmlarini bilishga, ulardan xulosa chiqarib, muammolarini shunga ko'ra hal qilishga undaydi. Shuning uchun Islom inson shaxsining ajralmas qismiga aylanadi va bu uni Islom hukmlarini tushunishga va ularni amalga oshirishga undaydi.

1. Islam is a rational ‘Aqeedah. It compels whoever embraces it to believe in it rationally through the agency of the intellect. Thus, the moment a human being embraces Islam, he turns into a thinking person. This is so because his attention would be turned towards the creatures and universe created by Allah (swt), thus enabling him to realize the existence of his Creator and thereby encouraging him towards gaining the knowledge of His rules, to extract them and solve his problems accordingly. Therefore, Islam will conclusively become a part of the person and this will motivate him to understand its rules and implement them.

2. Islom musulmonni ilm olishga va islom madaniyatini o‘rganishga majbur qiladi. Musulmon faqat ikki shahodatni (imon guvohligini) aytishi bilan islomni bilgan va uni tushungan bo‘lishi uchun yetarli emas. U islomni har tomonlama o‘rganishi, inson, hayot va koinotning maqsadi hamda islom bularni qanday tartibga solishi haqida aniq tasavvur hosil qila boshlashi kerak. Bu bilim musulmonning dunyoqarashini kengaytiradi va idrokini rivojlantiradi, shu bilan birga uning tafakkurini boyitib, uni boshqalarga ustoz bo‘lishga qodir qiladi.

2. Islam obliges a Muslim to acquire knowledge and to become acquainted with the Islamic culture. It is not enough for the Muslim to simply profess the two Shahadatain (witnesses of faith) in order to become both knowledgeable about Islam and understand it. He should comprehensively study Islam and begin to develop a clear vision about the purpose of man, life, and the universe and the manner in which Islamic regulates these. This knowledge broadens the Muslim’s horizons and develops his perception, thereby enriching his mentality, making him a teacher of others.

3. Islamik mafkuraning tabiati va uning shariati shuni taqozo qiladiki, uni bosqichma-bosqich o‘zlashtirish kerak, ya’ni bu shaxs yashayotgan jamiyatdan ma’lumotni qanday o‘rganishi va qayta ishlashiga ta’sir qilishi lozim. Musulmonlar Islomni uni amalga oshirish uchun o‘rganardilar. Shu sababli musulmonlar doimo Islomga intilish va g‘ayrat bilan yondashardilar. Islomiy aqida ularning qalb va ongida chuqur ildiz otgani uchun ular keng qamrovli tafakkur, boy bilim va keng dunyoqarashga ega edilar. Ular Islom ahkomlari va hukmlarini ham katta tadqiqot va izlanishlardan so‘ng qabul qilardilar, chunki Islomni amaliyotda qo‘llash ustun edi. Musulmonlar Islomni bilim to‘plash uchun o‘rganmas edilar, chunki bu ularni Islom haqida ma’lumot saqlovchi harakatlanuvchi kitoblarga aylantirardi. Bu ularni har qadamda bilim shimib oluvchi, ammo ma’lumotga amal qilib, jamiyatni o‘zgartirish va tartibga solish uchun harakat qilmaydigan aql sung‘ichlariga aylantirardi. Ma’lumot (suv kabi) oxir-oqibat quriydi va shaxs jamiyatga ta’sir ko‘rsata olmaydi. Ular Islomni shunchaki nasihat sifatida tinglamas edilar, chunki bu ularni sayoz fikrli, e’tiqodni hayotning kundalik ishlari bilan bog‘lay olmaydigan shaxslarga aylantirardi. Musulmonlar bu ikki xavfli yo‘ldan — ya’ni Islomni ma’lumot uchun o‘rganish yoki uni oddiy nasihat deb qabul qilishdan — ehtiyot bo‘lishgan. Musulmonlar Islomni va uning ahkomlarini o‘rganishni Islom belgilagan usul bilan cheklar edilar, ya’ni hayotning barcha sohalarida uni amalga oshirish uchun Islomni aniq va ravshan tushunish orqali.

3. The nature of the Islamic ideology and its Shari’yah necessitate that they should be progressively acquired, i.e., it should affect the manner in which the individual learns and processes information from the society he lives in. The Muslims learned about Islam in order to implement it. This is why the Muslims were always eager and zealous towards Islam. They had an all encompassing thought, rich knowledge, and broad horizons because the Islamic ‘Aqeedah was deeply rooted in their hearts and minds. They also received the Islamic rules and opinions after a great deal of study and research and because the practical implementation of Islam was dominant. The Muslims did not learn Islam for the sake of soaking up knowledge because this would have rendered them as mobile books containing information about Islam. This would have made them intellectual sponges, soaking up knowledge at each turn but not acting upon the information in order to change and subsequently order society. The information (like water) would eventually dry up and the individual would not make an impact up on society. They also did not merely listen to Islam as a form of advice. This would have turned them into shallow minded individuals, unable to relate the belief to the daily affairs of life. The Muslims made sure that they avoided these two dangerous paths, i.e. learning about Islam for information or taking it as mere advice. The Muslims restricted their learning of Islam and its rules to the method decreed by Islam, which is the clear and enlightened understanding of Islam in order to implement it in all walks of life.

4. Islom progressivdir. U musulmonlarni yangi cho‘qqilarga olib chiqadi va ularni kamolot yo‘liga yo‘naltiradi. U musulmonni ma’lum amallarni bajarishga majbur qiladi; bu amallarni ado etish insonni shunday kamolot darajasiga olib boradiki, u o‘shanda ma’naviy ustunlikdan, ruhiy xotirjamlikdan va haqiqiy baxtdan bahramand bo‘ladi. Inson bunday darajaga ko‘tarilgach, u yerda qoladi va pastga tushib ketmaydi. Biroq, agar bunday kamolot darajasiga erishish qiyin bo‘lsa, bu darajani saqlab qolish undan ham qiyinroqdir. Shu sababli musulmonlar bajaradigan amallar muntazam va doimiy bo‘lishi kerak, vaqtincha emas. Bu esa insonga erishgan ustunlik va taraqqiyot darajasini saqlab qolish imkonini beradi.

4. Islam is progressive. It leads the Muslims to new heights and sets them on the path of perfection. It obliges the Muslim to perform certain actions, the performance of which would lead the Muslim to a level of perfection where he can enjoy spiritual superiority, peace of mind and true happiness. The human being, once raised to such a level, will remain there and will not degrade. However, if the reaching of such a level of perfection were hard to achieve, the maintaining of such a level is even harder, therefore, the actions performed by the Muslims have to be consistent and permanent, and not temporary. This enables the human being to maintain the attained level of superiority and progress.

Bu amallar ibodat bo'lib, ulardan bir qismi farz, boshqa qismi esa nafl hisoblanadi. Farzlarni barcha odamlar ado etsa, umumiy darajada taraqqiyotga erishishga olib keladi. Farz amallardan tashqarisini bajarish esa insonlarni kamolotga intilishga undaydi. Bunday ibodatlarni ado etish qiyin ish emas, na charchatuvchi va na holdan toydiruvchi tajriba, na hayot lazzatlaridan mahrum bo'lishni va uning quvonchli jihatlaridan voz kechishni nazarda tutadi. U nafsning bostirilishiga va natijada inson tabiatiga zid kelishga olib kelmaydi. Yo'q, bunday ibodatlarni, ayniqsa farzlarni ado etish oson ish bo'lib, kuchi va irodasi qanday bo'lishidan qat'i nazar, har bir insonning imkoniyati doirasidadir. Ibodatlar uni hayotdan bahramand bo'lishga to'sqinlik qilmaydi. Nafl ibodatlarni ado etish mandub (ma'qul ish) bo'lib, musulmonlar ularni katta g'ayrat va intilish bilan bajaradilar, chunki shunday qilish orqali Allohning (SWT) roziligiga erishishlarini bilishadi.

These actions constitute acts of worship, some of which are obligatory and others complimentary. Fulfilling the obligations by all people would lead to realizing a common level of progress. Performing what is beyond the obligatory actions encourages people to strive towards perfection. Performing these acts of worship is not a tough task, nor is it a tiring or shattering experience, nor does it entail deprivation of life’s pleasures and an abstention from its joyful aspects. It does not lead to the suppression of instincts and consequently to the contradiction of human nature. No, the performance of such acts of worship, especially the obligatory ones, is an easy task and well within the capability of every human being, no matter what his strength and will-power. Acts of worship do not prevent him from enjoying life. To perform the complimentary acts of worship is a Mandub (desirable matter), the Muslims perform them with great zeal and eagerness, knowing that by doing so they will gain the pleasure of Allah (swt).

5. Musulmonlar Islom xabarini yetkazish maqsadida boshqa mamlakatlarni zabt etdilar. Natijada ular o'zlarini rahm-shafqat va hidoyat elchilari deb his qilardilar. Ular biror mamlakatga kirib, uni Islom qonunlariga muvofiq boshqarardilar va xalq Islomni qabul qilishi bilan musulmonlar bilan teng huquqqa ega bo'lardi. Shundan so'ng ular musulmonlarga yuklatilgan xuddi shunday majburiyatlarni bajarishga mas'ul bo'lardilar. Yangi zabt etilgan yer davlat boshqa musulmon hududlariga bergan xuddi shunday huquqlardan foydalanardi va Islom davlatining ajralmas qismiga aylanardi, chunki Islom boshqaruv tizimi birlik tizimidir. Shu sababli zabt etilgan mamlakatlar xalqi hech qachon o'zlarini mustamlaka qilinayotgandek his qilmas va mustamlakachilikning hatto eng oz belgilarini ham sezmasdi. Shuning uchun xalqning, ayniqsa haqiqiy Islom amalda qo'llanilganini ko'rganidan keyin, katta sonda Islomni qabul qilgani ajablanarli emas.

5. The Muslims conquered other countries in order to convey the Message of Islam. As a result, they felt that they were envoys of compassion and guidance. They would enter a country, rule it according to Islam and as soon as the people embraced Islam, they would enjoy the same rights as the Muslims. They would then become obligated to carry out the same duties that the Muslims were charged with. The newly conquered land would enjoy the same rights that the State provided for other Muslim regions and would become an integral part of the Islamic State because the Islamic ruling system is a system of unity. That is why the people of conquered countries never felt they were being colonized, nor did they ever sense the slightest signs of colonization. Therefore, it comes as no surprise that people embraced Islam in large numbers, more so after they had witnessed true Islam being implemented.

6. Islomiy mafkura va qoidalar faqat bir guruhga xos emas. Ularni barcha odamlarga o‘rgatish mumkin, aslida barchaga o‘rgatish farzdir, shunda ular Islomning totligini his qiladi va uning haqiqiy mohiyatini anglaydi. Allohning Elchisi ﷺ odamlarni Islom bilan boshqarish va ularga uning qoidalarini o‘rgatish uchun hokimlar, qozilar va o‘qituvchilar yuborar edi. Undan keyin kelgan musulmonlar ko‘plab mamlakatlarni fath etdilar va odamlarga fiqh hamda Qur’on o‘rgatadigan hokimlar va o‘qituvchilar tayinladilar. Xalq Islom ta’limini ochiq qo‘llar bilan qabul qildi, to ularning madaniyati islomiy bo‘lib qolguncha. Bunga Islomni qabul qilishni istamagan kishilar ham kirar edi.

6. The Islamic ideology and rules are not exclusive. It is permitted to teach them to all people and it is in fact an obligation to teach them to everyone so that they can taste the sweetness of Islam and realize its true nature. The Messenger of Allah (pbuh) would send governors, judges and teachers to rule people by Islam and to teach them its rules. The Muslims who came after him (pbuh) conquered many countries and set up rulers and teachers who would teach the people Fiqh and the Qur’an. The people welcomed Islamic education with open arms until their culture became Islamic. This included those who chose not to embrace Islam.

7. Islam Shariati universal va keng qamrovli. Shu sababli musulmonlarga hech qachon zabt etmoqchi bo'lgan mamlakatining qonunlarini o'rganish zarur bo'lmagan. Ular o'zlari olib kelgan qonunlar bilan hayot muammolarini hal etish va o'sha mamlakatda mavjud qonunlar o'rtasida moslashtirish yoki kelishuv izlashga ehtiyoj sezmaganlar. Ular biror mamlakatni zabt etib, Shariatni to'liq tizim sifatida joriy qilar edilar va mamlakatga kirgan birinchi kunidanoq Islomni amalda tatbiq etar edilar. Ularning usuli radikal edi: tizimni bosqichma-bosqich joriy etish, masalan, A, B va C qonunlarini joriy qilib, D qonunini joriy qilmaslik, chunki D qonunni joriy etish nizolarga olib kelishi, odamlarni Islomdan uzoqlashtirishi yoki unga amal qilish juda qiyin bo'lishi mumkin edi, bunday yondashuv mavjud emas edi. Bu yerda turli joylarda yamoqlar qo'yish ham bo'lmagan.

7. The Islamic Shari’ah is a universal and comprehensive. Therefore, the Muslims never needed to study the laws of the country that they were about to conquer. They never needed to try and accommodate or compromise between the laws they had brought to solve life’s problems and the laws in existence within that country. They would conquer a country and introduce the Shari’ah as a complete system, implementing Islam from the very first day they entered a country. Their method was radical in the sense that there was no phased approach to implement the system, such as implementing laws A, B, and C but not D, because implementing law D would result in controversy, turn people away from Islam, or was too difficult to adhere to. This type of gradualism did not exist. There were no patches here and there.

Musulmonlar mavjud holatning ularga Islom tizimini joriy etishga to‘sqinlik qilishiga yo‘l qo‘ymas edilar. Ular mamlakatni yagona maqsad bilan egallagan edilar: Islomni uning xalqiga yetkazish, ularning buzuq ahvolini va notinch hayot tarzini o‘zgartirish. Bu eski tuzumni ildizi bilan yo‘q qilib, uning o‘rniga yangi tuzumni eng keng qamrovli tarzda o‘rnatishni taqozo etar edi. Shu sababli musulmonlarga yangi ozod etilgan xalqni birinchi kunidanoq boshqarish oson kechdi. Ularning hukmronligi to‘liq va mustahkam qaror topdi. Ular hech qachon qonunchilik inqirozini boshdan kechirmadilar, o‘tish davrini ham o‘tkazmadilar. Ularda Xabar bor edi, u esa tizim, qonunchilik va qoidalar kelib chiqadigan aqidaga asoslangan edi. Bu Shari‘at har qanday insoniyat uchun, istalgan joyda va istalgan vaqtda amalga oshirilishi to‘g‘ri bo‘lgan Shari‘at edi va shundaydir.

The Muslims would not allow the status quo to prevent them from applying the system of Islam. They conquered the country with the sole aim of conveying Islam to its people in order to change their corrupt state of affairs and turbulent way of life. This necessitated the uprooting of the old structure and replacing it with a new structure in a most comprehensive manner. That is why it was easy for the Muslims to rule the newly liberated people from the very first day. Their rule would be completely and firmly established. They never suffered any legislative crisis nor did they undergo a transitional period. They had their Message and it was based on an ‘Aqeedah from which the system, legislation and rules emanated. It was and is a Shari’ah that is valid for implementation upon any human race, anywhere and at anytime.