Islom davlati islomiy mafkuraga asoslangan bo'lib, o'z kuchini faqat shu mafkuradan oladi. Bu uning taraqqiyoti va farovonligining asosiy sababi hamda mavjudligining negizidir. Islom davlati islom kuchi tufayli vujudga kelib, qudratli tarzda o'zini qaror toptirdi. Bir asrdan kamroq vaqt ichida u dunyoning keng hududlarini birlashtirdi, holbuki uning yagona transport vositalari ot va tuya edi. Shuningdek, bosib olingan barcha xalqlar va millatlar qisqa muddat ichida islomni qabul qildi, holbuki uning aloqa vositalari faqat og'zaki so'z va qalam bilan cheklangan edi. Islom davlatning harakatlantiruvchi kuchi bo'lgani uchun bularning barchasi mumkin bo'ldi.

The Islamic State is based on the Islamic ideology and derives its strength solely from that ideology. It is its main cause of progress and prosperity and the basis of its existence. The Islamic State came into existence and established itself in a powerful fashion due to the strength of Islam. It consolidated large areas of the world in the space of less than a century despite the fact that horses and camels were its only means of transportation, and all its conquered peoples, and nations embraced Islam within a short period of time despite the fact that its means of communication were limited to the word of mouth and pen. Islam made all this possible by being the driving force behind the State.

Islom dushmanlari buni anglab yetdilar va Islom davlatini zaiflashtirishning, Islom Muslimlarning qalbida va ongida mustahkam ildiz otib, kuchli bo‘lib turgan ekan, mumkin bo‘lmasligini bilar edilar, shuningdek, Islomni tushunish sog‘lom, uni amalga oshirish esa to‘g‘ri va to‘liq bo‘lib qolar ekan, buning iloji yo‘qligini bilar edilar. Shu sababli, kofirlar Muslimlarning Islomni tushunishini va uning hukmlarini amalga oshirishini zaiflashtiradigan vositalarni topishga kirishdilar.

The enemies of Islam realized this and knew that the weakening of the Islamic State would be impossible as long as Islam remained strong and deeply rooted within the hearts and minds of the Muslims, and as long as the understanding of Islam remained sound and its implementation accurate and comprehensive. Therefore, the Kuffar resorted to finding the means which would weaken the Muslims’ understanding of Islam and their implementation of its rules.

Islomga qarshi bo‘lgan dushmanlar uning mohiyatini zaiflashtirish uchun ko‘plab usullardan foydalandilar. Ba’zilari matn bilan bog‘liq edi, boshqalari uni yetkazish va o‘rgatishda ishlatiladigan tilga taalluqli edi, yana boshqa usullar esa Islomning haqiqat bilan aloqasiga qaratilgan edi. Ular Allohning Elchisi ﷺ hadislariga hech qachon aytilmagan soxta rivoyatlarni qo‘shishga kirishdilar va ularning ichiga Islomga zid bo‘lgan, islomiy bo‘lmagan ma’no va tushunchalarni soxtalashtirib kiritdilar, umid qilib, musulmonlar buni qabul qilib, shu yo‘l bilan ularni adashtirib, Islomdan uzoqlashtiradilar. Haqiqatan ham, ular buni uddalab, bu soxta hadislarni odamlar orasida tarqatdilar. Musulmonlar bundan xavotirga tushdilar va o‘z navbatida bu zindiqlarning (dinsizlarning) yovuz rejalarini fosh qildilar. Musulmonlar ularning yovuz to‘dasini parchalab, fitnasini barbod qildilar. Shundan so‘ng olimlar va hadis ilmi mutaxassislari bu vazifaga qo‘l urdilar: har bir hadisni rivoyat qiluvchisi, uning malakasi va hadis rivoyat qilingan sana bilan bog‘lab, hadislarni to‘plash va ro‘yxatga olish, har bir hadisni ajratib ko‘rsatish hamda tasniflashga kirishdilar. Hadis yo sahih (ishonchli) yoki zaif deb tasniflandi va shu tariqa himoyalandi. Hadislarni rivoyat qilish sahobalardan keyingi uch avlod bilan cheklandi va ulardan keyin rivoyat qilingan hech bir rivoyat qabul qilinmadi. Barcha rivoyatchilar alohida-alohida aniqlandi, hadis kitoblari ham shunga muvofiq tasniflandi, shu tariqa musulmonlar har bir hadisning matni va rivoyat silsilasini tekshirib, uning ishonchliligini aniqlay oladigan bo‘ldilar. Islom davlati bu zindiqlarga qattiq munosabatda bo‘ldi va ularning ko‘pchiligi Allohning Elchisi ﷺ hadislarini soxtalashtirish va to‘qishdagi ishtiroki uchun aslida qatl etildi. Umuman olganda, bu fitna Islomga ham, davlatga ham hech qanday zarar keltirmadi.

The methods which the enemies of Islam used to weaken its understanding were numerous. Some were related to the text and others to the language used in conveying and teaching it, still other methods used were related to Islam’s relevance with reality. They set about adding false narrations to the Ahadeeth of the Messenger of Allah (pbuh) which were never said, and they managed to fabricate and include in them non-Islamic meanings and concepts that contradicted Islam in the hope that these would be adopted by the Muslims and thus deviate them and alienate them from Islam. Indeed, they managed to do just that, and they spread these false Ahadeeth among the people. The Muslims came to be alarmed by this and they in turn divulged the evil schemes of those Zanadiqah (heretics). The Muslims smashed their evil ring and aborted their conspiracy. Scholars and Ahadeeth experts then rose to the challenge and began gathering and listing the Ahadeeth by relating each Ahadeeth to the narrator, his qualification, and the date each Ahadeeth was narrated, underlining each Ahadeeth and classifying it. The Ahadeeth was either classified as Sahih (genuine) and Da’if (weak) and were protected. The narrations of the Ahadeeth were restricted to the three generations after the Sahabah and no other narration reported after them was accepted. The narrators were all individually identified and the books of Ahadeeth were also classified accordingly until the Muslims were able to relate the authenticity of any Ahadeeth by relating its text and chain of narrators. The Islamic State dealt harshly with those Zanadiqah and most of them were actually executed for their part in falsifying and fabricating the Ahadeeth of the Messenger of Allah (pbuh). Overall, the conspiracy did not have any damaging effect on Islam nor the State.

Islomning dushmanlari keyinchalik Islom va uning hukmlarini yetkazadigan tilga, ya'ni arab tiliga hujum qilishga o'tdilar va uni Islomdan ajratishga urindilar. Dastlab ular bunga erisha olmadilar, chunki musulmonlar Kitob, Sunnat va arab tili bilan qurollanib, fathlarda oldinga siljidilar va xalqqa bu uchtasini o'rgatdilar. Xalq Islomni qabul qildi, arab tilini mukammal o'zlashtirdi, arab bo'lmaganlarning ba'zilari esa, masalan, Imom Abu Hanifa kabi, taniqli mujtahidlarga aylandilar. Boshqalari Bashshor ibn Burd kabi mohir shoirlar, ba'zilari esa Ibn al-Muqaffa' kabi notiq yozuvchilar bo'ldilar. Musulmonlar arab tiliga katta e'tibor qaratdilar. Imom Shofe'iy Qur'onni tarjima qilishni va namozni arab tilidan boshqa tilda o'qishni man qildi. Qur'onni tarjima qilishga ruxsat bergan kishilar, masalan, Imom Abu Hanifa ham, tarjima qilingan matnni hech qanday holda Qur'on deb atamadilar. Arab tili diqqat markazida qoldi, chunki u Islomning asosiy qismi va ijtihodning zaruriy sharti hisoblanadi. Islomni manbalaridan tushunish faqat arab tilida amalga oshadi, shariatdan hukm chiqarish ham faqat arab tilida mumkin. Biroq, hijriy oltinchi asrning oxiriga kelib, arab tiliga bo'lgan e'tibor, g'amxo'rlik va ahamiyat susaydi. Chunki arab tilining ahamiyatini tushunmaydigan va qadrlamaydigan hukmdorlar hokimiyatga keldilar. Ular bu sohani e'tiborsiz qoldirdilar, natijada arab tilini mukammal bilmaslik sababli ijtihod to'xtab qoldi, holbuki arab tili shariatdan hukm chiqarishning asosiy vositalaridan biri edi. Shu bosqichda arab tili Islomdan ajralib qoldi, davlatning shariatni tushunishi xiralashdi va natijada hukmlarni joriy etish ham xiralashdi. Bu esa davlatning zaiflashishiga katta hissa qo'shdi. U yangi masalalarni tushunish va ularga yechim topish qobiliyati pasayib ketdi, natijada yuzaga kelgan muammolarni hal qila olmadi yoki ularni noto‘g‘ri yo‘l bilan hal qildi. Oqibatda davlat oldida muammolar to‘planib bordi va bu uning ojiz holatga tushib qolishiga sabab bo‘ldi.

The enemies of Islam then resorted to attacking the Arabic language as this is the language2 by which Islam and its rules are conveyed and they attempted to divorce it from Islam. They did not succeed at first because the Muslims went forward in their conquests armed with the Book, the Sunnah and the Arabic language and they would teach the people all three. The people embraced Islam and became fluent in Arabic and some of the non Arabs actually became distinguished Mujtahideen like Imam Abu Hanifah. Others became exceptional poets like Bashar ibn Burd and some became eloquent writers like Ibn al-Muqaffa’. The Muslims devoted a great deal of attention to the Arabic language. Imam Shafi’i disallowed the translation of Qur’an and disallowed praying other than in Arabic. Those who did endorse the translation of Qur’an, like Imam Abu Hanifah, in any case did not call the translated text Qur’an at all. Arabic remained the focus of attention because it is the fundamental part of Islam and a necessary prerequisite of Ijtihad. The understanding of Islam from its sources does not come about but in Arabic and the extraction of the Shari’yah cannot be accomplished except in Arabic. However, the attention, care and importance given to the Arabic language diminished by the end of the sixth century Hijri when the rulers, who did not appreciate and realize the importance of the Arabic language, came to power. They, therefore, neglected that area and as a result Ijtihad was stalled due to the lack of fluency in the Arabic language, one of the main ingredients in deducing the Shari’yah. At this stage, the Arabic language became separated from Islam and the State’s understanding of the Shari’yah became blurred and as a consequence the implementation of the rules also became blurred. This contributed a great deal towards the ailing of the State. It became diminished in its ability to understand and tackle new issues, thus leading to its failure to solve the problems that arose or to solving them in an erroneous way. As a result, problems accumulated in the face of the State and this caused it to become overwhelmed.

Musulmonlar tarixi davomida Umaviylar va Abbosiylar davrida shu'ubiya (arablarga va arab tiliga qarshi kayfiyat) harakatlarini, shuningdek, Abbosiylar davrida ba'zi forslarning davlat hokimiyatini egallashga urinishlarini kuzatganlar. Bu harakatlar arab tiliga o'z ta'sirini qoldirdi. Keyinchalik, zamonaviy tarixda arab tiliga qarshi hujum turli shakllarda namoyon bo'la boshladi va uni Yevropa davlatlari qo'llab-quvvatladi.

2Translator - Muslims witnessed during their history atempts of Shu’ubiyyah (anti-Arabism and Arabic language sentiments) in the days of Ummayds and Abbasids and attempts of some Persians to take over the State in the days of Abbasids. These movements left their effects on the Arabic language. Later on, in the modern history, the onslaught against Arabic language started having different shapes and it was fuelled by European nations.

Islomiy matnlar va til bilan bog'liq bo'lgan narsalar shu darajada edi. Islomning hayot haqiqatlariga tatbiq etilishiga kelsak, Hind falsafasini Islom bilan uyg'unlashtirish degan xavfli tendentsiya paydo bo'ldi. Oxiratni istash zohidlik va nafsni cheklash orqali amalga oshirilar edi, bu esa ko'p odamlarni hayotning zavqlaridan yuz o'girishga va passiv hayot tarzini qabul qilishga olib keldi. Ular jamiyatning faol a'zolari bo'lish rolidan voz kechdilar va natijada bu Islom Davlatiga va umuman musulmonlarga katta zarar keltirdi. Buning natijasida Davlat zohidlik va nafsni cheklashga murojaat qilish o'rniga, Islom Xabariga o'zlarini bag'ishlashi mumkin bo'lgan ko'plab iqtidorli yoshlarni yo'qotdi.

This was as far as the Islamic texts and the language were concerned. As for the applicability of Islam to the realities of life, the dangerous trend of reconciling Indian philosophy with Islam emerged. The seeking of the Hereafter was achieved through asceticism and self deprivation and this led many people to turn away from life’s pleasures and to adopt a passive life. They renounced their role of being active members of society and consequently this resulted in a big loss to the Islamic State and Muslims in general. As a result of this, the State lost many talented young men who could have devoted themselves to the Message of Islam, instead of resorting to asceticism and self deprivation.

Keyin, G'arbning madaniy bosqini Islomga begona bo'lgan madaniyatni olib kirdi. G'arb musulmonlarni aldab, go'yo bu madaniyatni ular musulmonlardan olganini va u olib kelgan tizimlar Islom qoidalariga zid emasligini da'vo qildi. G'arb Shariatga zid qonunchilikni olib keldi. Bu musulmonlarga katta ta'sir ko'rsatdi, G'arb madaniyatining kirib kelishiga olib keldi va musulmonlarga ta'sir qildi. Musulmonlar hayotni manfaatga asoslangan deb ko'ra boshladilar. ‘Usmonli Xilofati hukmronligi davrida G'arb qonunlarining ba'zilari qabul qilindi, G'arb bank tizimi joriy etildi, ribo oqlandi, jinoyat kodeksi to'xtatilib, o'rniga G'arb jinoyat kodekslari qo'yildi. Bunday ishlarni oqlash uchun fatvolar chiqarilgan bo'lsa-da, ular Davlatga halokatli ta'sir ko'rsatdi va uni Islom hukmronligidan adashtirdi. Islomdan bunday chetga og'ish musulmonlar bir vaqtlar ega bo'lgan kuchli iymonni so'ndirdi, Davlatni to'g'ri yo'ldan olib chiqdi va keyinchalik uning zaiflashishiga va parchalanishiga olib keldi.

Later, the cultural invasion by the West brought with it a culture alien to Islam, the West duped the Muslims by claiming that they took this culture from them and that the systems which it brought did not contradict the Islamic rules. The West had brought legislation which contravened the Shari’yah. This affected the Muslims to a great extent and led to the encroachment of Western culture and influenced the Muslims. The Muslims began to see life as being based on benefit. During the ‘Uthmani Khilafah’s rule, some Western laws were adopted, a Western banking system was established, Riba justified, and the penal code stalled and replaced by Western penal codes. Despite the fact that Fatawa were issued to justify such acts they had a disastrous effect on the State and led her astray from the Islamic rule. This deviation from Islam extinguished the strong Iman Muslims once had, took the State away from the right path, and subsequently led to its weakness and disintegration.

Islomni tushunish borasida shu o‘rinda to‘xtadik. Uning amalga oshirilishiga kelsak, Shariat qoidalarining noto‘g‘ri qo‘llanilishiga ko‘plab omillar sabab bo‘ldi. Shulardan biri siyosiy partiyalar edi: har biri o‘z fikrini joriy etishni istab, hokimiyatni egallash va boshqarish uchun harbiy yo‘llarga murojaat qilardi. Abbosiylar Fors va Iroqni bosib olib, ularni to‘liq hokimiyatni qo‘lga kiritguncha tayanch maydon sifatida ishlatdilar va hukmronlik huquqini Banu Hoshim urug‘iga cheklab qo‘ydilar. Keyin Fotimiylar keldi. Ular Misr viloyatini egallab, u yerda davlat tuzdilar, ammo maqsadi Islom davlatining boshqaruvini Allohning Elchisi ﷺning qizi Fotimaning avlodlariga o‘tkazish uchun uni tayanch nuqta sifatida ishlatish edi. Ularning bu harakati Islom davlatiga zarba berdi va jihodni to‘xtatib qo‘ydi, shuningdek, Xalifalik ustidan hokimiyat uchun kurashadigan ikkinchi kuchning paydo bo‘lishiga olib keldi. Holbuki, Islom davlati birlik davlatidir va musulmonlar uchun bir vaqtning o‘zida ikki xalifaga ega bo‘lish man etilgan. Allohning Elchisi ﷺ bu haqda shunday degan: “Agar ikki xalifaga bay’at berilsa, ulardan keyingisini o‘ldiringlar.”

This was as far as understanding Islam was concerned, as for its implementation, many factors contributed to the misapplication of the Shari’yah. One such factor was the political parties, each one wanting to impose their own opinion and resorting to military means in order to seize authority and rule. The Abbasids did just that by seizing Persia and Iraq and using them as a platform until they had managed to capture total power and restrict the function of ruling to the clan of Banu Hashim. Then came the Fatimids. They took over the Wilayah of Egypt and established a state there so as to use it as a support point with the ultimate aim of transferring the rule of the Islamic State to the sons of Fatimah, daughter of Allah’s Messenger (pbuh). Their action caused a setback to the Islamic State and stalled the Jihad, while it resulted in the establishment of a second power vying for control over the Khilafah despite the fact that the Islamic State is a state of unity and it is forbidden for the Muslims to have more than one Khaleefah at the same time. The Messenger of Allah (pbuh) said in reference to this, “If a pledge of allegiance is taken for two Khulafah, kill the latter of them.”.

Bu omillar Davlatning zaiflashuviga katta hissa qo'shdi, shuningdek, fath qilishlarning to'xtashiga olib keldi va natijada Islom xabarini yetkazishga e'tiborsizlik yuzaga keldi.

These factors contributed greatly to the weakening of the State, as well as leading to a suspension of the conquests and thereby resulting in neglect towards conveying the Message of Islam.

Biroq, o'sha siyosiy partiyalarni hokimiyatni egallash uchun bunday usulga murojaat qilishga aslida nima majbur qilgan bo'lsa, u Umaviylar hukmronligi davrida yuz bergan voqealar natijasi edi. Umaviylar valiahdga xalifalikni topshirish usulini joriy etdilar, so'ngra unga bay'at berilardi. Bu bay'atni oddiy marosimga aylantirdi va uning yordamida hokimiyat tepasiga chiqish umidini yo'qqa chiqardi. Masalan, Mu'āviya hokimiyatni o'g'liga topshirdi va keyinroq uning uchun bay'at oldi. Shundan so'ng har bir xalifa xuddi shu yo'ldan bordi: o'z merosxo'rlari uchun qasam ichirdi, so'ngra xalqdan ularga bay'at berishni talab qildi. Xalq xalifa tayinlagan shaxsga bay'at berish bilan cheklanib qoldi va boshqa birovga bay'at berish juda kam uchrardi. Bu usul o'sha siyosiy partiyalarni hokimiyatni egallash uchun kuch ishlatishga undadi. Abu Bakr nomzod ko'rsatish usulini qo'llagan bo'lsa-da, Umaviylar uni noto'g'ri qo'llashi natijasida bu muammolar yuzaga keldi. Abu Bakr bu masala yuzasidan musulmonlar bilan maslahatlashgan edi, natijada 'Umar va 'Ali ikki nomzod sifatida ko'zga tashlandi. So'ng nomzodlikni 'Umarga topshirdilar va Abu Bakr vafotidan keyin u xalifa etib saylandi. 'Umar ummatdan bay'at oldi. Bu aslida Shariatga muvofiq edi. Bani Umayya xalifalari bu qoidani noto'g'ri qo'lladilar va o'g'illarini, akalarini yoki qarindoshlarini nomzod qilib ko'rsatdilar. Ba'zi hollarda ular bir nechta shaxsni ham nomzod qilib ko'rsatdilar. Bunday noto'g'ri qo'llash musulmonlarni o'zlari xohlagan kishiga bay'at berish imkониyatidan mahrum qildi, bu esa o'z navbatida Davlatning zaiflashuviga olib keldi. Dastlab bu Davlatga unchalik ta'sir qilmadi, chunki u juda qudratli edi, lekin tez orada parchalanish alomatlari paydo bo'la boshladi.

However, what in fact led those political parties to resort to that type of methodology in order to seize power, was as a result of what took place during the rule of the Ummayads. The Ummayads introduced the method of handing over the Khilafah to the heir apparent, who was then given the Ba’yah. This turned the Ba’yah into a mere protocol and killed the hope of reaching the position of ruling by its means. Mu’awiyah for instance passed on the authority to his son and took the Ba’yah for him later. Subsequently, every Khalifah followed the same trend, taking an oath for their heirs and then asking the people to give them the Ba’yah. The people were restricted to giving the Ba’yah to whoever the Khalifah had nominated, and rarely giving the Ba’yah to anyone else. This method pushed those political parties to resort to force in order to seize power. Despite the fact that Abu Bakr adopted the method of nomination, its misapplication by the Ummayads led to those problems arising. Abu Bakr had in fact consulted the Muslims over this issue and as a result ‘Umar and ‘Ali emerged as the two candidates. Nomination was then given to ‘Umar and he was elected as Khalifah after the death of Abu Bakr. ‘Umar took the Ba’yah from the Ummah. This was actually in accordance with the Shari’yah. The Khulafah of Bani Umayyah misapplied this rule and nominated their sons, brothers or relatives. In some cases, they even nominated more than one person. Such misapplication led to the deprivation of the Muslims from giving the Ba’yah to whoever they wished and this in turn led to the weakening of the State. At first, this did not have much effect on the State because it was so powerful, but the signs of cracking soon emerged.

Suiiste'mol faqat Davlat bilan cheklanib qolmadi. Viloyatlar (Wilayat) ham xuddi shu kasallikka mubtalo bo'ldi. Buning sababi shu bo'ldiki, Abbosiylar 'Abd al-Rahmon al-Dakhilning Andalusdagi harakatiga indamay qarab turdilar. Uning bu harakati Andalusni mustaqil ravishda boshqarganida Davlatning katta qismini kesib tashlashga olib keldi, undan keyin kelgan hokimlar ham shunday qildilar, ayrimlari hatto Amir al-Mu'minin unvonini oldilar. Garchi Andalus Islom Davlatidan to'liq mustaqillik e'lon qilmagan bo'lsa-da, u alohida boshqarildi, bu esa Davlat tuzilmasiga zaiflik kirib kelishiga sabab bo'ldi.

Misapplication was not simply confined to the State. The Wilayat came to be infected by the same malaise. The Abbasids’ silence over the action of ‘Abd al-Rahman al-Dakhil in Andalus ensured this. His action led to the amputation of a big part of the State when he ruled Andalus independently, as did the governors who succeeded him, some of them even acquired the title of Amir al-Mu’mineen. Although, Andalus did not declare total independence from the Islamic State. It was, nevertheless, ruled separately and this resulted in weakness creeping into the State’s structure.

Oxir-oqibatda bu narsa kofirlarning uni egallab olishiga yo'l ochib berdi, holbuki Islom Davlati o'zining eng yuksak shon-shuhrati va eng qudratli kuchi cho'qqisida edi. Davlat Andalusning qulashining oldini olish uchun deyarli hech narsa qila olmadi, bunga esa Andalus ma'muriyatining parchalanib ketishi sabab bo'ldi. Bu G'arbiy jabhada yuz berdi. Sharqda esa Vulaa'larga keng va umumiy majburiy vakolatlar berildi, bu esa ularning nafsoniyatini qo'zg'atdi. Ular o'z Viloyatlarini o'z xohishlariga ko'ra boshqara boshladilar, Xalifa esa bu holatga rozi bo'ldi. U ularning minbarlaridan eshitgan maqtovlardan, u nomidan qarorlar qabul qilinayotgani haqidagi zikrlardan yoki uning nomi yozilgan tangalar chiqarilishidan, shuningdek, ulardan Xiroj daromadlarini olishni davom ettirishdan mamnun edi. Bu viloyatlar kichik mustaqil birliklarga aylandi. Saljuqiylar va Hamdoniylar viloyatlari va boshqa ko'plab viloyatlarning ahvoli shunday edi. Bu ham Davlatning zaiflashishiga hissa qo'shgan omillardan biri bo'ldi.

Eventually this facilitated its seizure by the disbelievers while the Islamic State was at the height of its glory and at its most formidable strength. The State could do little to save Andalus’ downfall and this was due to the disintegration of Andalus’ administration. That occurred on the Western front. In the East, the Wulaa’ were given general and wide mandatory powers which triggered their ego. They began to operate their Wilayat according to their own way and the Khaleefah agreed to this state of affairs. He was content with the praise which he received from their pulpit and by the mention that decisions were taken on his behalf or by the issuance of currency bearing his name or with the continued receipt of Kharaj revenues from them. These Wilayat became small independent entity. This was the case with the Wilayat of Saljuqiyyeen and Hamdaniyyeen and many others. This too became a contributory factor in the weakening of the State.

Shundan so'ng hokimiyat 'Usmoniylarga o'tdi. 'Usmoniy Xilofat Musulmon yerlarining ko'pchiligini o'z rahbarligi ostida birlashtirdi. Ular butun Yevropa bo'ylab jihodni boshladilar va Islom xabarini yetkazish faoliyatini qayta tikladilar. Biroq bu faollikning yuksalishi faqat birinchi 'Usmoniy xalifalarning mustahkam imoni va qo'shinning harbiy qudrati bilan ta'minlangan edi, Islom tushunchalarini aniq anglash va Islomni keng ko'lamda to'liq joriy etishga asoslanmagan edi. Shu sababli, bu fathlar avvalgi fathlar erishgan natijalarga erisha olmadi va hukmdorlarning kuchi Islom Davlatining barcha sohalarini qamrab olmadi. Natijada Davlat tez orada zaiflashdi va oxir-oqibat to'liq faoliyatdan to'xtagunicha inqirozga yuz tutdi. Bu yuqorida zikr etilgan omillarning bevosita natijasi bo'lib, Davlatga qarshi tayyorlanayotgan ko'plab fitnalar bilan birga kechdi.

Following this period came the ‘Uthmanis and the power shifted to them. The ‘Uthmani Khilafah united most of the Muslim lands under its leadership. They initiated Jihad throughout Europe and resumed the conveyance of the Message of Islam. However, this outburst in activity was only backed by the solid Iman of the first ‘Uthmani Khulafah and the military might of the army, and not on a clear understanding of the Islamic concepts and comprehensive implementation of Islam. Therefore, these conquests did not achieve what the conquests of old had achieved, and the strength of the rulers did not embrace all areas of the Islamic State. Consequently, the State soon waned, eventually collapsing until it finally ceased to function. This was as a direct result of the factors mentioned coupled with the many conspiracies brewing against the State.

Davlatning zaiflashishiga hissa qo‘shgan omillarni asosan ikki sabab bilan jamlash mumkin: Islomni noaniq va chalkash tushunish hamda shundan kelib chiqqan, uning ilohiy hukmlarini noto‘g‘ri qo‘llash. Shu sababli, faqat Islomni aniq tushunish islomiy davlatni qayta tiklashi mumkin. Davlatning barqarorligi esa shu aniq tushunchani asrab-avaylash, uning Shariatini o‘z yurtida to‘g‘ri amalga oshirish va Islom xabarini dunyoga yetkazish qobiliyatiga bog‘liq bo‘ladi.

The factors which contributed to the weakness of the State can be summarized into two main reasons: the weak and defocused understanding of Islam and the resultant misapplication of its Divine rules. Therefore, only a clear understanding of Islam would bring back the Islamic State. The maintenance of the State would rely on its strength of safeguarding such a clear understanding, and the proper implementation of its Shari’yah at home and the conveyance of its Message of Islam to the world.