Yevropa Islom davlatiga qarshi hujumini ilm nomi bilan boshladi va bu maqsad uchun katta mablag'lar ajratdi. Aslida bu bosqin yashirin mustamlakachilik edi, lekin missionerlik faoliyati, ilm va insonparvarlik yordami niqobi ostida amalga oshirilgan. Bu bosqin siyosiy razvedka va madaniy mustamlakachilik bo'limlariga musulmon mamlakatlarida joylashib olish imkonini berish uchun mo'ljallangan edi, to g'arbiy mustamlakachilik ulkan mashinasining yuragi va hujum nuqtasiga aylanguncha. Mustamlakachilik Musulmon dunyosi G'arb madaniyatiga asosan frantsuz, ingliz va amerika bo'lgan missionerlik uyushmalari niqobi ostida o'z eshiklarini ochgan paytdan boshlandi.

Europe began its invasion of the Islamic State in the name of science and it appropriated large budgets for that purpose. In fact, the invasion was covertly colonial, but disguised as missionary work in the name of science and humanitarian aid. This invasion was designed to enable the departments of political intelligence and cultural colonization to settle in Muslim countries until they became the heart and spearhead of the Western colonial juggernaut. Colonization began when the Muslim world opened its gates to Western culture via the guise of missionary associations, which were mainly French, English and American.

Shunday qilib, ushbu missiyalar orqali ham frantsuz, ham ingliz ta'siri musulmon dunyosiga kirib bordi. Ular aslida millatchilik harakatlarining harakatlantiruvchi kuchiga aylanib, Panarabizm va Panturkizmni rag'batlantirdi, shuningdek, ma'lumotli musulmonlarni G'arbga yo'naltirishni nazorat qildi. Bunda ikki asosiy maqsad bor edi. Birinchisi — arablarni 'Usmoniylar davlatidan ajratish, uni ular Turkiya deb atashdi, shu tariqa irqchilikni qo'zg'atib, Islom davlatining tuzilmasini yanada parchalash edi. Ikkinchisi — musulmonlarni Islomning haqiqiy rishtasidan begonalashtirish edi, chunki ularda boshqa hech qanday rishtadan xabar yo'q edi.

As a result of this, both French and English influence infiltrated the Muslim world via these missions. They actually became the driving force behind nationalist movements, encouraging Pan-Arabism and Pan-Turkism, as well as in control of orienting the educated Muslims towards the West. There were two main objectives behind this. The first was to separate the Arabs from the ‘Uthmani State, which they named Turkey in order to stir up racism, further ripping at the fabric of the Islamic State. The second was to alienate the Muslims from the real bond of Islam, since they had no knowledge of any other bond.

Missionary institutions managed to achieve the first stage of their plan, but the second remained unfulfilled. It was left to the nationalist orientation of the Turks, Arabs, Persians and others to serve as the remaining wedge to split the unity of the Muslims and to veil them from their guiding principle. The missionary associations passed through several phases, and their effect was felt across the entire Islamic world. The weakness and decline we suffer today are a result of these associations. It was the colonialist powers who laid the first brick in the wall they placed in the path of our advancement, and which stood between us and our ideology.

The missionary institutions managed to achieve the first stage of their scheme, but the second remained unfulfilled. It was left to the nationalist orientation of the Turks, Arabs, Persians and others to be the remaining wedge to split the unity of the Muslims and to veil them from their guiding principle. The missionary associations went through several phases and their effect was telling all over the Islamic world. The weakness and decline we suffer today is a result of these associations. It was the colonialist powers who positioned the first brick in the wall which they placed in the path of our advancement and which came between us and our ideology.

Yevropaliklar salib yurishlari davomida jihodda sabr, kuch va jasorat ko‘rsatgan musulmonlarga qarshi olib borgan muvaffaqiyatsiz harakatlaridan so‘ng, musulmon olamida missionerlik jamiyatlariga asos soldilar. Salibchilar musulmonlar bilan jang maydonida to‘qnashganda, o‘z hisob-kitoblariga ko‘ra, ikki omilga tayangan edilar va shu ikki omilga katta umid bog‘lagan edilar; bu esa ularni Islomni va musulmonlarni abadiy yo‘q qilishga undagan.

The Europeans established missionary societies in the Islamic world due to their unsuccessful campaigns against the Muslims, who exhibited patience, strength, and courage in Jihad during the crusades. When the crusaders clashed with the Muslims on the battlefield, they were relying on two factors according to their own calculations and they held out high hopes on those two factors, leading them to exterminate Islam and the Muslims forever.

Birinchi omil ularning Musulmon olamida, ayniqsa al-Shomda yashovchi va soni juda ko'p bo'lgan nasroniylarga tayanishi edi. Bu nasroniylar juda diniy odamlar edi va yevropaliklar ularni iymondagi birodarlari deb hisoblar edi. Ular diniy urush olib borayotganliklari bahonasida, Musulmonlarga qarshi fitna uyushtiradi va ular uchun josuslik qiladi, deb o'ylashardi.

The first factor was their reliance on the Christians living in the Muslim world, especially in al-Sham and who numbered many. These Christians were very religious people and the Europeans regarded them as brothers in faith. They thought that they would conspire against the Muslims and spy for them under the pretext that they were waging a religious war.

Ikkinchi omil shundan iborat ediki, yevropaliklar o'zlarining katta soniga va ulkan kuchiga tayanardilar, shu bilan birga musulmonlar o'rtasida bo'linish va nizo borligini, ularning birligi parchalana boshlaganini bilardilar. Yevropaliklar musulmonlarni yengganlaridan so'ng ularni butunlay bo'ysundirib, yo'q qilishlarini va ularning dinini faqat marosimlar majmuasiga aylantirishlarini o'ylardilar. Biroq ularning umidlari puchga chiqdi va bashoratlari barbod bo'ldi. Ular jang maydonida arab xristianlarining musulmonlar bilan birga jang qilayotganini ko'rib, hayratga tushdilar, chunki ular yevropaliklar tomonidan olib borilgan targ'ibotga ta'sirlanmagan edilar. Yevropaliklar tushunmagan va shu sababli e'tibordan chetda qoldirgan narsa shu ediki, arab xristianlari islom yurtida musulmonlar bilan birga yashardilar, musulmonlar bilan bir xil huquqlardan foydalanardilar va davlat oldidagi xuddi shunday burchlarni ado etardilar. Musulmonlar ularning taomidan yer, xristian ayollariga uylanar va hayotning kundalik ishlarida xristianlar bilan birga ishtirok etardilar, chunki ularning huquqlarini himoya qilgan aynan islom edi.

The second factor was that the Europeans were relying on their large numbers combined with their formidable strength, knowing all the while that the Muslims were divided and at odds with one another as the disintegration of their unity had already begun. The Europeans thought that once they had defeated the Muslims, they would subjugate them for good and destroy them, and their Deen would merely become a collection of rituals. However, their hopes were dashed and their predictions faltered. They were stunned and amazed when they saw the Arab Christians fighting alongside the Muslims on the battlefield, unaffected by the propaganda launched by the Europeans. What the Europeans had not understood and had consequently overlooked was that the Arab Christians lived alongside the Muslims in the Islamic homeland, enjoying the same rights as the Muslims and fulfilling the same duties towards the State. The Muslims would eat of their food, marry the Christian women and share in the daily matters of life together with the Christians, as it was Islam that safeguarded their rights.

Barcha xalifalar va hokimlar bu qoidaga amal qilib, uni Islom davlatida tegishli tarzda joriy etdilar. Al-Qurafi va Ibn Hazm shunday deganlar,

All the Khulafah and governors adhered to that rule and duly implemented it in the Islamic State. Al-Qurafi and Ibn Hazm stated,

Zimmiylarni himoya qilish bizning burchimiz bo‘lishi, agar tajovuzkorlar bizning yurtimizga hujum qilsa, zarur bo‘lsa ularni himoya qilib o‘lishimiz kerakligi. Bunday burchni e’tiborsiz qoldirish zimmiylarning huquqlarini buzish bo‘lar edi.

“That it would be our duty to protect the people of the Dhimma if aggressors attacked our land, and we should die protecting them if necessary. Any neglect of such a duty would be a breach of the rights of the Dhimma.”.

Al-Qarofiy ham shunday degan:

Al-Qurafi also said,

Muslimlarning zimmiylarga nisbatan burchi ularning zaiflariga nisbatan muloyim va yumshoq bo‘lish, kambag‘allariga yordam berish, ochlarini to‘ydirish, ularni kiyintirish va ular bilan mehr bilan gaplashishdir. Muslimlar, agar qo‘shnilarining zararini qaytarishga qodir bo‘lsalar ham, ularning zararini qabul qilishlari va sabr qilishlari kerak; bu ularga rahm-shafqat yuzasidan bo‘lib, ulardan qo‘rqqanlari yoki ularni ulug‘lаganlari uchun emas. Ular barcha ishlarda ularga yaxshi maslahat berishlari, ularga zarar yetkazmoqchi bo‘lgan har kimni qaytarishlari, ularning mol-mulkini, oilalarini va sha’nini hamda barcha huquqlari va manfaatlarini himoya qilishlari, har bir saxiy va taqvodor musulmon qilishi kerak bo‘lgan yaxshilikni ular bilan qilishlari lozim.

“The Muslims’ duty towards the Dhimma would be to act gentle and lenient towards their weak, help their poor, feed their hungry, clothe them and talk to them gently. The Muslims should accept and endure the harm of their neighbors even if they were able to repel the harm, this was as a mercy to them and not out of fear of or glorifying them. They should give good advice in all matters, repel anyone harming them, protect their assets, families and honor and all their rights and interests, and do right by them like any generous and pious Muslim should do.”.

Shunga ko‘ra, nasroniylarning musulmonlar bilan birga jang qilishi tabiiy edi. Yevropaliklarning hayratlanishi esa yanada kuchliroq bo‘ldi, chunki ular tayangan ikkinchi omil ro‘y bermadi. Ular al-Shomni egallab oldilar va musulmonlarni to‘liq mag‘lub etdilar, bu jarayonda eng dahshatli zulmlarni sodir etdilar. Masalan, musulmonlarni ommaviy ravishda ko‘chirishni birinchi bo‘lib ular boshlab berdilar, bu tendentsiya musulmonlar bilan olib borilgan urushlar davomida ham davom etdi. Ular hamma narsa ularga yaxshi tomonga ketdi deb o‘yladilar va musulmonlar boshqa hech qachon ularga qarshi turmaydi, deb ishondilar. Biroq musulmonlar ularni o‘z yerlaridan quvib chiqarishga qat’iy kirishdilar. Salibchilar musulmon yerlarini taxminan ikki asr davomida egallab turganlarida, bu davrda ular qirollik va knyazliklar barpo etgan bo‘lsalar-da, musulmonlar oxir-oqibat ularni o‘sha yerdan quvib chiqarishga muvaffaq bo‘ldilar.

With this in mind it was only natural for the Christians to fight alongside the Muslims. The Europeans’ surprise was even greater when the second factor which they had relied on failed to materialize. They occupied al-Sham and defeated the Muslims comprehensively, committing the worst atrocities in the process. For example, they were the first to initiate a mass evacuation of Muslims and this trend continued throughout their wars with the Muslims. They thought that everything had gone well for them and that the Muslims would never again stand against them. However, the Muslims remained determined to expel them from their land, and despite the fact that the crusaders occupied Muslim lands for about two centuries, during which times they established kingdoms and principalities, the Muslims eventually managed to expel them from it.

Yevropaliklar bu burilish ortidagi sirni qidirdilar va u Islomga singdirilganini topdilar: uning ʼAqidasi musulmonlarga xos bo‘lgan ulkan kuchning manbai edi, unga uning qoidalari ham qo‘shilgan bo‘lib, ular noMuslimlarning huquqlarini himoya qilar edi. Aynan shu narsa Islom davlati fuqarolari o‘rtasidagi birdamlikning asosiy sababi bo‘ldi. O‘z davrida mustamlakachi kofirlar Islom olamiga bostirib kirishning yangi yo‘llarini o‘ylab topdilar. Ular eng yaxshi yo‘l missionerlik faoliyati orqali madaniy bosqin bo‘lishini xulosa qildilar, shunda ular xristianlarning qo‘llab-quvvatlashiga erishishlari va musulmonlarning dinlari borasida shubha uyg‘otishlari mumkin edi.

The Europeans searched for the secret behind this turn of events and found that it was embedded in Islam, its ‘Aqeedah being the source of the formidable power which the Muslims possessed, coupled with its rules, which safeguarded the rights of the non-Muslims. This was the main reason behind the cohesion between the citizens of the Islamic State. In their time, the colonialist disbelievers thought of new ways by which they could invade the Islamic world. They deduced that the best way would be by way of a cultural invasion through missionary work, this was in order that they might gain the support of the Christians and initiate doubt among the Muslims vis a vis their Deen.

Bu, musulmonlarning dinidagi shubhalarini uyg‘otib, ularning e’tiqodini larzaga solishi umid qilingan edi. Maqsad ularni Islom davlatining boshqa fuqarolaridan ajratib, o‘rtada nifoq solish va shu yo‘l bilan musulmonlarning kuchini susaytirish edi.

This, it was hoped, would raise the doubts of the Muslims in their Deen and shake their ‘Aqeedah, with the aim of creating divisions between them and other citizens of the Islamic State, thereby weakening the power of the Muslims.

Mustamlakachilar o‘z rejalarini amalga oshirishga muvaffaq bo‘ldilar. XVI asr oxirida ular Maltada missionerlik markazini tashkil etdilar va uni o‘zlarining bosh qarorgohiga aylantirdilar, u yerdan musulmon dunyosiga qarshi missionerlik hujumlarini olib bordilar. Dastlab missiyalar aynan o‘sha yerdan jo‘natilgan edi. Bir muddat o‘tib, ular faoliyatlarini kengaytirish zarurligini angladilar va 1625 yilda al-Shomga ko‘chib o‘tdilar hamda u yerda ham missionerlik harakatlarini yo‘lga qo‘yishga urindilar.

The colonialists managed to execute their plan. At the end of the 16th century they established a missionary center in Malta and made it their headquarters from which they conducted their missionary onslaught on the Muslim world. To begin with, missions were sent out from there. After a while they saw the need to expand their activities and so they moved to al-Sham in 1625 and tried to establish missionary movements there as well.

Biroq ularning faoliyati juda cheklangan bo'lib qoldi va bir necha kichik maktab ochish hamda bir nechta diniy kitob nashr etishdan nariga o'tmadi. Aslida ular hamma tomondan katta ta'qib, qarshilik va dushmanlikka duch keldi. 1773 yilga qadar faoliyat yuritishga muvaffaq bo'lishdi, o'sha yili iezuitlarning missionerlik faoliyati bekor qilindi va ularning muassasalari yopildi. Faqat 'Azariy missionerlarining ba'zi ahamiyatsiz missiyalari, ular doimiy ravishda mavjud bo'lsa-da, missionerlarning ta'sirini va ularning missionerlik ishini nolga teng darajagacha kamaytirdi. Ularning ta'siri 1820 yilgacha Maltada cheklanib qoldi; o'sha yili Beyrutda birinchi missionerlik markazi tashkil etildi va missionerlik ishi jiddiy ravishda qayta boshlandi. Dastlab ular katta qiyinchiliklarga duch kelishdi, lekin faoliyatlarini davom ettirdilar. Ularning birinchi e'tibor qaratgan sohasi diniy va'z-nasihat hamda diniy madaniyat bo'ldi, ta'lim dasturi esa cheklangan va zaif bo'lib qoldi.

However, their activities remained very limited and they did not progress beyond establishing a few small schools and publishing a few religious books. In fact they suffered a great deal of persecution, opposition and hostility from everyone. They managed to function until 1773 when the missionary activities of the Jesuits were abolished and their institutions shut down, except for some insignificant missions like those of the ‘Azaryin’ missionaries which, despite their continuing presence, reduced the effect of the missionaries and their missionary work to a non-existent level. Their influence came to be confined to Malta until 1820 when the first missionary center was established in Beirut and the missionary work began again in earnest. They faced great difficulties at first, but they persisted with their activities. Their first area of concern was religious preaching and religious culture, their education program remained limited and weak.

1834-yilda missionerlik ekspeditsiyalari butun ash-Sham hududiga tarqaldi, Livandagi Antura qishlog'ida kollej ochildi va Amerika missiyasi o'z kitoblarini chop etish va tarqatish uchun bosmaxonasini Maltadan Beyrutga ko'chirdi.

In 1834, the missionary expeditions spread out all over the region of al- Sham, a college was opened in the village of Antoura in Lebanon and the American mission transferred its print shop from Malta to Beirut in order to print and distribute its books.

Ely Smith, an American missionary of note, was very active at this time. He had worked in Malta as a volunteer in charge of the mission press and had arrived in Beirut in 1827. After one year there, fear and boredom drove him out and he returned to Malta. He next returned to Beirut in 1834, and together with his wife he opened a school for girls. His area of work broadened, and he devoted his life to working in al-Sham, Beirut in particular. All these efforts, and the efforts of many others, helped revive the missionary movement. An opportunity presented itself to the missionaries when Ibrahim Pasha adopted the syllabus for primary education and implemented it in Syria. The syllabus was inspired by the Egyptian educational system, which in turn was taken from the French system. The missionaries took advantage of this opportunity and contributed to the educational movement from the missionary point of view, expanding their printing works in the process. On the back of all this, the missionary movement prospered. They succeeded in making the citizens of the Islamic State boil with anger against each other in the name of religious freedom, and managed to initiate among the Muslims, Christians and Druze various kinds of religious activities related to the ‘Aqeedah.

The noted American missionary Ely Smith was very active at this time, he had been working in Malta as a volunteer in charge of the mission press and had arrived in Beirut in 1827. After one year there, fear and boredom drove him out and he returned to Malta. He next returned to Beirut in 1834 and together with his wife they opened a school for girls. His area of work broadened and he devoted his life to working in al-Sham, Beirut in particular. All these efforts and the efforts of many others helped revive the missionary movement. An opportunity presented itself to the missionaries when Ibrahim Pasha adopted the syllabus for primary education and implemented it in Syria. The syllabus was inspired by the Egyptian educational system which in turn was taken from the French system. The missionaries took advantage of this opportunity and contributed to the educational movement from the missionary point of view, expanding their printing works in the process. On the back of all this the missionary movement prospered. They succeeded in making the citizens of the Islamic State boil with anger against each other in the name of religious freedom and managed to initiate among the Muslims, Christians and Druze various kinds of religious activities related to the ‘Aqeedah.

Ibrohim posho Shomdan chekinganda, notinchlik, qo‘rquv va tartibsizlik boshlanib, odamlar o‘zaro bo‘linib ketdi. Chet el vakillari, ayniqsa missionerlar, bu fursatdan foydalanib, Shomda Usmonli davlatining ta’siri juda zaif bo‘lganidan kelib chiqib, fitna olovini yoqa boshladilar. Atigi bir yil o‘tib, 1841-yilda Livan tog‘larida nasroniylar bilan drouzlar o‘rtasida jiddiy to‘qnashuvlar boshlandi. Vaziyat yomonlashdi va chet davlatlarning bosimi hamda ta’siri ostida Usmonli davlati Livan uchun alohida boshqaruv tizimini tuzishga ko‘ndirildi, viloyatni ikki qismga bo‘lishdi. Bir qismini nasroniylar egallashi, ikkinchi qismini drouzlar egallashi kerak edi. Usmonli davlati ikkala qism ustiga bitta hokim tayinladi, maqsad ikki mazhab o‘rtasida har qanday to‘qnashuvning oldini olish edi. Ammo bu tizim muvaffaqiyatga erishmadi, chunki u tabiiy emas edi. Bahsga Britaniya va Fransiya aralashdi hamda rasmiy hokimiyat notinchlikni bartaraf etishga uringan har bir joyda fitna olovini qo‘zg‘atishdi.

When Ibrahim Pasha retreated from al-Sham, unrest, fear and anarchy broke out and people became divided among themselves. The foreign delegates, especially the missionaries, seized the opportunity and due to the meager influence of the ‘Uthmani State in al-Sham, began igniting civil strife. After a period of just one year, in 1841, serious disturbances broke out in the mountains of Lebanon between the Christians and the Druze. The situation deteriorated and under the pressure and influence of the foreign states the ‘Uthmani State was talked into designing a separate ruling system for Lebanon, dividing the province into two parts. One part would be occupied by the Christians, while the Druze would occupy the other. The ‘Uthmani State appointed a governor over both parts, aiming to avoid any clashes between the two sects. This system did not succeed, however, because it was not natural. Britain and France became involved in the dispute and incited civil strife wherever the official authorities attempted to quell the trouble.

Britaniya va Fransiya bu to‘qnashuvlarni Livan ishlariga aralashish uchun bahona sifatida ishlatdilar. Fransiya maronitlar tomonini oldi, Britaniya esa drüzlar tomonini oldi, bu esa 1845 yilda yana tartibsizliklarning qayta boshlanishiga olib keldi. Manzaralar dahshatli edi, hujumlar cherkovlar va monastirlarni ham qamrab oldi. O‘g‘rilik, qotillik va talonchilik odatiy holga aylandi, bu esa Usmoniylar hukumatini tashqi ishlar vaziri boshchiligida Livanga vakolatlaridan foydalanib, g‘alayonni bir for umuman bartaraf etish uchun yuborishga majbur qildi. Biroq u sezilarli natijaga erisha olmadi, garchi keskinlikni biroz yumshata olgan bo‘lsa-da. Shu orada missionerlar faoliyatini kuchaytirdilar va 1857 yilda maronitlar inqilob va qurolli kurashga chaqira boshladilar. Maronit ruhoniylari dehqonlarni feodal lordlarga qarshi qo‘zg‘atdi va ular mamlakatning shimolida ularga keskin hujum qildilar, shunday qilib inqilob alangalandi va janubga yoyildi. Endi nasroniy dehqonlar drüz feodal lordlariga qarshi ko‘tarildi, Britaniya va Fransiya esa o‘z ittifoqchilarini qo‘llab-quvvatladi. Bunning natijasida fuqarolik nizolari butun Livan bo‘ylab tez tarqaldi. Drüzlar ruhoniy bo‘lishidan qat’i nazar, barcha nasroniylarni, oddiy odamlarni ayirmasdan qirishni boshladilar, shunday qilib minglab nasroniylar o‘ldirildi yoki o‘z uylaridan ayrilib, boshpanasiz qoldi – to‘qnashuvlarning shiddati shunchalik katta edi.

The British and the French used these clashes as a pretext to interfere in Lebanon’s affairs. The French sided with the Maronites and the British sided with the Druze, this led to the renewal of disturbances in 1845. The scenes were horrifying and the attacks were extended to include Churches and monasteries. Theft, killing and pillage became common practice, prompting the ‘Uthmani government to send her foreign affairs in charge to Lebanon in order to use his mandatory powers to quell the trouble once and for all. He, however, could not achieve anything significant, although he managed to appease the tension a little. Meanwhile, the missionaries intensified their activities and in 1857 the Maronites began calling for a revolution and armed struggle. The Maronite clergy incited the farmers against the feudal lords and they attacked them fiercely in the North of the country, thus the revolution was ignited and it spread to the South. The Christian farmers now rose against the Druze feudal lords and the British and the French backed their respective allies. Civil strife spread rapidly all over Lebanon as a result of this. The Druze began to indiscriminately kill all Christians, whether they were clergy or ordinary people until thousands of Christians were either dead or displaced and homeless, such was the ferocity of these clashes.

Bezovtalik va zo'ravonlik to'lqinlari Shomning qolgan qismiga ham yoyildi. Damashqda uning musulmon va nasroniy aholisi o'rtasida chuqur nafrat ostida shiddatli kurash olib borildi, bu oxir-oqibat 1860 yilda musulmonlarning nasroniylar mahallasiga hujum qilishiga va u yerda qirg'in uyushtirishiga olib keldi. Bunga talon-taroj va keng ko'lamli vayronagarchilik hamroh bo'ldi, to'polonlarga chek qo'yish uchun davlat harbiy aralashuvga majbur bo'ldi. Davlat tinchlik va tartibni tiklashga muvaffaq bo'lsa-da, G'arb davlatlari buni Shomga aralashish imkoniyati deb bilib, o'z harbiy kemalarini uning sohillariga jo'natdilar.

The waves of disturbances and violence spread to the rest of al-Sham. In Damascus, a fierce campaign of deep hatred was waged between its Muslim and Christian inhabitants which finally led to the Muslims attacking the Christian district in 1860 resulting in them committing a massacre. This was accompanied by pillaging and mass destruction until the State was forced to militarily intervene in order to put an end to the disturbances. Although the State managed to restore calm and order, the Western countries saw it as an opportunity to interfere in al-Sham and so they sent their warships to its shores.

Shu yilning avgust oyida Fransiya Beyrutga pyade qo'shinining bir diviziyasini yubordi va bu inqilobni bostirish ishini boshladi. Shunday qilib Usmonli davlati Suriya va Livanda fuqarolar nizolari bilan to'lib ketdi. Uning haqiqiy sababi shu ediki, G'arb davlatlari Usmonli davlatining ichki ishlariga aralashishga urinardi. Ular buni amalga oshirdilar va Usmonli davlatini Suriya uchun maxsus boshqaruv tizimi ishlab chiqishga majbur qildilar: mamlakatni ikki viloyatga bo'ldilar va Livanga maxsus imtiyozlar berdilar. Ana shu voqealardan so'ng Livan al-Shomning qolgan qismidan ajralib chiqdi va unga mahalliy avtonomiya berildi. U nasroniy hukmdor boshchiligidagi mahalliy ma'muriyat tomonidan boshqarildi va mahalliy aholini vakillik qiluvchi ma'muriy kengash tomonidan yordamlashdi. O'shandan beri chet el davlatlari Livan ishlarini boshqarib keldi va uni o'z faoliyatlari markaziga aylantirdi. Shunday qilib Livan chet el kuchlari Usmonli davlatining qalbiga va uning musulmon yerlariga kirib boradigan ko'prikboshiga aylandi.

In August of the same year, France sent a division of her infantry to Beirut which began the task of quashing the revolution. This was how the ‘Uthmani State was infested by civil strife in Syria and Lebanon. Its true cause was the Western states who were trying to meddle in the internal affairs of the ‘Uthmani State. This they did and they managed to force the ‘Uthmani State to design a special ruling system for Syria, dividing her into two Wilayat and giving Lebanon special privileges. From these events, Lebanon became separated from the rest of al-Sham and it was granted local autonomy, governed by a local administration headed by a Christian ruler and assisted by an administrative council representing the local residents. Since then, foreign countries have managed the affairs of Lebanon and have made it the center for their activities. Lebanon therefore became the bridgehead from which the foreign powers infiltrated into the heart of the ‘Uthmani State and its Muslim lands.

Shu bilan birga, missionerlar yangi siyosatni qabul qilishdi. Missionerlar faqat maktablar, bosmaxonalar va klinikalar qurish hamda ularni boshqarish bilan cheklanib qolmay, yanada ileriga borib, birlashmalar tashkil etishdi. 1842 yilda Amerika missiyasi homiyligida ilmiy birlashma tuzish uchun komissiya tashkil etildi. Komissiya besh yil davomida ishladi va natijada "San'at va fanlar birlashmasi" nomli birlashmani tashkil etishga muvaffaq bo'ldi. Uning a'zolari orasida Nosif al-Yoziji va Butrus al-Bustoniy (arab bo'lganliklari sababli jalb etilgan livanlik nasroniylar), amerikaliklar Eli Smit va Kornelius van Deyk, shuningdek, ingliz polkovnik Cherchill bor edi. Birlashmaning maqsadlari dastlab noaniq edi. U kattalarga fanni o'rgatishga, shuningdek, maktablarda yoshlarni o'qitishga moyil edi. Birlashma kattalarni ham, yoshlarni ham G'arb madaniyatini o'rganishga undar, ularning ongini missionerlar rejasiga muvofiq shakllantirardi.

Meanwhile, the missionaries adopted a new policy. The missionaries did not content themselves with just building and running schools, printing presses, and clinics, but went further to establish associations. In 1842, a committee was set up to establish a scientific association under the auspices of the Ameri- 183 can mission. The committee’s work lasted for five years until it had managed to establish an association called the “Association of Arts and Sciences.” Its members included Nasif al-Yaziji and Butrus al-Bustani, (Lebanese Christians taken on board because they were Arabs) Americans Eli Smith and Cornelius van Dyke, and Briton Colonel Churchill. The objectives of the association were vague at first. It had the tendency to teach science to adults, as well as teaching youngsters at school. The association encouraged adults and youngsters alike to learn Western culture, sculpting their minds according to the missionary plan.

Shunga qaramay, uyushma katta sa'y-harakatlar qilganiga qaramay, ikki yil ichida butun Shom bo'yicha atigi ellikta faol a'zo jalb qila oldi. Ularning hammasi nasroniy bo'lib, asosan Beyrutdan edi, va uyushmaga birorta ham musulmon yoki Duruz qo'shilmadi. Uyushma ishini kengaytirish va faollashtirish uchun ulkan kuch sarflandi, ammo natija bermadi. Uyushma tashkil etilganidan besh yil o'tib tarqab ketdi va hech qanday sezilarli natijaga erishmadi, faqat missionerlarning yangi uyushmalar tashkil etish istagidan boshqa narsa qolmadi. Shu sababli, 1850 yilda yana bir uyushma tashkil etildi va u "Sharq uyushmasi" deb nomlandi. Uni frantsuz iezuit ota Anri Debrenye rahnamoligida iezuitlar tuzdi, uning barcha a'zolari nasroniy edi. U "San'at va fan uyushmasi"ning yo'lini davom ettirdi va o'tmishdoshi kabi qisqa muddat faoliyat yuritib, so'ng tarqab ketdi.

However, despite the tremendous efforts put in by the association it only managed to recruit fifty active members in the whole of al-Sham over a two year period. They were all Christians, mainly from Beirut, and no Muslim or Druze joined the association. Colossal efforts were made to expand and activate the work of the association but to no avail. The association collapsed after five years from its initial establishment without reaping any significant results except for the desire of the missionaries to establish more associations. Therefore, another association was founded in 1850 and it was named the “Oriental Association.” It was founded by the Jesuits under the guardianship of the French Jesuit Father Henri Debrenier and all its members were Christians. It followed in the footsteps of the “Association of Arts and Science” lasting only a short time before collapsing as its predecessor had done.

Keyinchalik bir nechta jamiyatlar tashkil etildi, lekin ularning barchasi muvaffaqiyatsizlikka mahkum bo‘ldi va avvalgidek barbod bo‘ldi. 1857 yilda biroz boshqacha usulni qabul qilgan yangi jamiyat tashkil etildi: unga hech qanday chet ellik a’zo bo‘lishiga ruxsat berilmadi va uning asoschilarining barchasi arablar edi. Qandaydir tarzda u muvaffaqiyatga erishdi, va unga ba’zi musulmonlar va duruzlar haqiqatan ham qo‘shildi. Jamiyat ularni arab bo‘lganliklari uchun qabul qildi. Uning nomi “Suriya ilmiy jamiyati” edi. U o‘z faoliyati, arab mansubligi va a’zolari orasida chet elliklarning yo‘qligi tufayli muvaffaqiyat qozondi. Uning a’zolari boshqa odamlarni ham jalb qilishga muvaffaq bo‘ldilar va jamiyatni qo‘llab-quvvatlashni to‘plab, a’zolar soni 150 kishiga yetguncha ro‘yxatdan o‘tdi. Uning ma’muriy xodimlari orasida duruzlardan Muhammad Arslon va musulmonlardan Husayn Bayham kabi taniqli arab shaxslar bor edi. Barcha arab nasroniy mazhablarining shaxslari ham qo‘shildi, ulardan eng taniqlilari Ibrohim al-Yaziji o‘g‘li va Butrus al-Bustoniy o‘g‘li edi. Bu jamiyat aslida boshqalarining barchasidan uzoqroq yashadi. Uning dasturi barcha mazhablarni qamrab olish va arab millatchiligi uchun uchqun bo‘lib xizmat qilish uchun mo‘ljallangan edi. Biroq, uning yashirin maqsadi ilm niqobi ostida mustamlakachilik va missionerlik edi. Bu G‘arb madaniyati va ta’limini tarqatish orqali namoyon bo‘ladigan sirli tashkilot edi.

Afterwards, several associations were established, but all were doomed to failure and they collapsed as before. A new association was founded in 1857 which adopted a slightly different method, no foreigners whatsoever were allowed to join and its founders were all Arabs. Somehow, it managed to succeed and some Muslims and Druze actually joined. The association accepted them because they were Arabs. Its name was the “Syrian Scientific Association.” It became successful owing to its activities, Arabic affiliation, and because of the absence of foreigners among its membership. Its members managed to recruit other people to join and they gathered support for the association until 150 members had enrolled in it. Among its administrative staff were some noted Arab personalities such as Mohammed Arsalan from the Druze and Hussein Bayham from the Muslims. Personalities from all Arab Christian sects joined, the most noted of them being the son of Ibrahim al-Yaziji and the son of Butrus al-Bustani. This association had in fact outlasted all the others. Its program was designed to accommodate all sects and to serve as the spark for Arab nationalism. However, its covert objective was colonial and missionary draped in the name of science. It was a shadowy organization manifesting itself in the spreading of Western culture and education.

1875-yilda Beyrutda "Yashirin jamiyat" tuzildi, u aslida siyosiy g‘oyaga asoslangan edi. U arab millatchiligi tushunchasini targ‘ib qila boshladi. Uning asoschilari Beyrutdagi protestant kollejida ta’lim olgan yosh yigitlardan besh kishi edi. Ularning barchasi missionerlik guruhlari ta’siriga tushib qolgan xristianlar edi. Bu jamiyat tashkil etilgach, ular tomonidan oz sonli a’zolar jalb qilindi. Jamiyat o‘zining e’lonlari va varaqalari orqali arab millatchiligi hamda arablar, ayniqsa Suriya va Livandagi arablar uchun siyosiy mustaqillikka chaqirayotgandek ko‘rinardi.

In 1875, the “Secret Association” was formed in Beirut, it was actually based on a political idea. It began encouraging the concept of Arab nationalism. Its founders were five young men from amongst those who had been educated in the Protestant college in Beirut. They were all Christians whom the missionary parties had managed to affect. Following the establishment of this association, a small number of members were recruited by them. The association seemed to be calling, through its declarations and leaflets, for Arab nationalism and political independence for the Arabs, especially those in Syria and Lebanon.

Lekin uning haqiqiy ishi va haqiqiy dasturi butunlay boshqa maqsadga qaratilgan edi. Uning maqsadi odamlarning qalbiga g‘alati istaklar va yolg‘on umidlarni solish edi. U arab millatchiligiga chaqirar, ‘Usmoniylar davlatiga, uni turk davlati deb atab, dushmanlik qilishga undar edi. U dinni davlatdan ajratishga va hayotning asosi sifatida arab millatchiligini o‘rnatishga intilardi. Jamiyat doimo arabchilikni himoya qilib kelardi. Uning rahbarlari adabiyotlarida Turkiyani Islom xalifaligini arablardan tortib olishda, Islom shariatini buzishda va dindan suiiste’mol qilishda muttaham qilib kelishgan. Bu jamiyatning haqiqiy mohiyatini va uning asos solinishidagi haqiqiy maqsadini, ya’ni Islom davlatiga qarshi g‘alayon qo‘zg‘atishni yaqqol ko‘rsatadi. U dinga nisbatan shubha va gumonlarni uyg‘otish hamda islomiy bo‘lmagan tamoyillarga asoslangan siyosiy harakatlarni vujudga keltirish uchun tuzilgan edi. Haqiqat shuki, bu harakatlar G‘arb davlatlari tomonidan boshlangan edi. Ularni aynan o‘sha davlatlar tashkil etgan, rivojlanishini kuzatib borgan va boshqargan. Shuningdek, ular faoliyatlari haqida hisobotlar ham yozib borishgan. Masalan, Beyrutdagi Buyuk Britaniya konsuli 1880-yil 28-iyulda o‘z hukumatiga shunday telegramma yuborgan: “Inqilobiy varaqalar muomalaga chiqdi, manbai Midhat bo‘lishi gumon qilinmoqda, shunga qaramay, vaziyat tinch bo‘lib qolmoqda. Batafsil ma’lumot pochta orqali.”

However, its actual work and its real program was concerned with an entirely different objective. Its aim was to cast strange desires and false hopes into the hearts of the people. It called for Arab nationalism and encouraged animosity towards the ‘Uthmani State, dubbing it the Turkish state. It worked towards separating religion from the State and making Arab nationalism as the basis of life. The association always championed Arabism. Those in charge repeatedly accused Turkey in their literature of snatching the Islamic Khilafah from the Arabs, of violating the Islamic Shari’ah, and of abusing the Deen. This neatly demonstrates the true nature of the association and the real objective for which it had been founded, i.e. to cause agitation against the Islamic State. It was chartered with creating suspicion and skepticism about the Deen and to establish political movements based on non-Islamic principles. The fact is that these movements had been initiated by Western powers. It was they who established them, monitored their progress and managed them. They also wrote reports about their activities. For instance, the British consul in Beirut sent a telegram to his government on 28th July 1880 saying, “Revolutionary leaflets came into circulation, Midhat is suspected to be the source, despite this, the situation remains calm. Details in the post.”.

Bu telegramma Beyrut ko'chalarida tarqatilgan va u yerdagi devorlarga yopishtirilgan varaqadan keyin jo'natilgan edi. Telegrammadan so'ng ko'p o'tmay Beyrut va Damashqdagi Britaniya konsullari tomonidan yuborilgan bir necha xatlar keldi.

This telegram was dispatched in the wake of a leaflet distributed on the streets of Beirut and posted on the walls there. The telegram was soon followed by several letters sent by the British consuls in Beirut and Damascus.

Xatlar birlashmasi tarqatgan varaqalarning nusxalari bilan birga kelgan edi, shuning uchun ularni al-Shom hududida faoliyat boshlagan protestant kollejida tashkil etilgan harakat haqidagi hisobotlar deb to‘g‘ri hisoblash kerak. Birlashmaning faoliyati al-Shomda yaqqolroq namoyon bo‘ldi, garchi u boshqa asosan arab hududlarida ham olib borilgan bo‘lsa-da, buni 1882 yilda Jiddadagi Britaniya komissari o‘z hukumatiga yozgan xati tasdiqlaydi. Arab harakati haqidagi hisobotida u shunday deb yozgan edi: "Biroq menga shunday xabar yetib keldi, hatto Makkaning o‘zida ham ba’zi ziyolilar erkinlik haqida gapira boshlashibdi. Men eshitganlarimdan ko‘rinishicha, Najdni ikki daryo orasidagi yer, ya’ni Iroqning janubi bilan birlashtirish va Mansur poshshoni hokim etib tayinlash, shuningdek, ‘Asir va Yamanni ‘Ali ibn ‘Aabidni ularga hokim etib tayinlash orqali birlashtirishni ko‘zlagan reja tuzilgan ko‘rinadi."

The letters were accompanied by copies of the leaflets which the association had distributed and should therefore rightly be regarded as reports on the movement set up in the Protestant college which began its activities in al- Sham. The association’s activities were more evident in al-Sham, although they took place in other predominantly Arab areas as demonstrated by what the British commissioner in Jeddah wrote to his government in 1882. In a report about the Arab movement, he stated, “However, news has reached me that even in Makkah itself some intellectuals have begun talking about freedom, it seems to me from what I have heard that a plan has been designed aiming at uniting Najd with the land between the two rivers, i.e. the South of Iraq, and appointing Mansur Pasha as ruler, as well as uniting ‘Asir and Yemen by appointing ‘Ali ibn ‘Aabid to rule over them.”.

Britaniya yagona manfaatdor tomon emas edi, Fransiya ham katta qiziqish bildirardi. 1882 yilda Beyrutdagi frantsuz amaldorlaridan biri frantsuz tashvishini shunday ifodalagan:

Britain was not the only interested party, France too displayed a great deal of interest. In 1882, one of the French officials in Beirut voiced the French concern by saying,

"Mustaqillik ruhi keng tarqalgan va Beyrutda bo'lgan paytimda musulmon yoshlarining maktablar va klinikalar ochishdagi hamda mamlakatni tiklashdagi fidoyiligini ko'rdim. Bu yerda ta'kidlash joizki, bu harakat har qanday mazhabiy ta'sirdan xoli, bu uyushma nasroniylarning a'zo bo'lishini qo'llab-quvvatlaydi va ularga milliy faoliyatda ishtirok etishga tayanadi."

“The spirit of independence is well spread and I noticed during my stay in Beirut the dedication of Muslim youths in establishing schools and clinics and in reviving the country. What is worth mentioning here is that this movement is free of any sectarian influence, this association welcomes the membership of the Christians and relies on them to participate in the nationalist activities.”.

Bag'dоddan bir fransuz yozdi,

A Frenchman wrote from Baghdad,

“Men qayerga bormay, hamma joyda turklarga nisbatan bir xil darajadagi nafrat hissi bilan yuzlashdim. Bu juda nafratlangan ahvoldan qutulish uchun jamoaviy harakatni boshlash fikriga kelsak, bu allaqachon keng ko‘lamda davom etmoqda. Ufqlarda arab harakatining shamoli kuch to‘plamoqda va tug‘ilishga yaqinlashmoqda. Uzoq vaqt zulm ostida yashagan bu xalq musulmon olamidagi tabiiy o‘rnini e’lon qilish arafasida turibdi va bu dunyoning taqdirini boshqarmoqchi.”

“Everywhere I went, I was faced with the common feeling, on the same scale, of hatred for the Turks. As for the concept of initiating collective action to get rid of this much hated situation, this is very much under way. In the horizons a wind of Arab movement is gathering strength and is about to be born. This people who have been oppressed for a long time are about to proclaim their natural status within the Muslim world and direct the destiny of this world.”.

Din nomi bilan va ilm niqobi ostida olib borilgan missionerlik faoliyati faqat AQSh, Fransiya va Buyuk Britaniya diqqat markazida bo‘lib qolmay, balki ko‘pchilik nomusulmon davlatlarni ham qamrab oldi, jumladan, missionerlik ekspeditsiyalarini yuborgan Chor Rossiyasi va boshqa missiyalar bilan birga ishtirok etish uchun «opa-singillar» (Karodt rohibalari) guruhini yuborgan Prussiya (Germaniya) ham shular jumlasidandir. Turli missiyalar va G‘arb delegatlari o‘rtasida ularning siyosiy dasturlari, shu jumladan xalqaro manfaatlari bo‘yicha fikr ayirmachiliklari mavjud bo‘lsa-da, ularning maqsadi bir edi: Sharqda xristianlikni targ‘ib qilish va G‘arb madaniyatini yoyish, shu bilan birga musulmonlarda o‘z dinlariga nisbatan shubhalarni uyg‘otish, ularni dinidan norozi bo‘lishga undash, o‘z tarixini hurmatsizlik bilan qarashga va G‘arbni hamda uning turmush tarzini maqtashga yetaklash.

Missionary work in the name of religion and science was not merely confined to the focus of the attention of the US., France and Britain, but extended to most of the non-Islamic states, including Czarist Russia who sent missionary expeditions and Prussia (Germany) who sent a group of ‘sisters’ (the nuns of Carodt) to participate with other missions. Inspite of the difference of opinion among the various missions and Western delegates regarding their political programs, which took into consideration their international interests, their objective was the same; the preaching of Christianity and the spreading of Western culture in the East coupled with the arousal of the suspicions of the Muslims towards their Deen, pushing them to resent it and to regard their history with contempt while leading them to praise the West and its way of life.

Missionerlar o‘z da'vatlarini Islomga va musulmonlarga bo‘lgan katta nafratlari asosida olib bordilar. Ular Islom madaniyatini va uning hayot tarzini mensimas edilar hamda musulmonlarni orqada qolgan vahshiylar deb hisoblar edilar. Bu fikr deyarli har bir yevropalikda hali ham saqlanib qolgan noto‘g‘ri qarash bo‘lib qolmoqda. Ularning erishgan natijalari bugungi kunda yurtlarimizdagi kufrning kuchayishida va mustamlakachilikda o‘z aksini topmoqda.

The missionaries carried out their preaching according to their great hatred of Islam and the Muslims. They disdained the Islamic culture and its way of life and they regarded the Muslims as backward barbarians, which remains the ill-considered opinion of nearly every European. The results that they achieved are reflected today in the concentration of disbelief and colonialism in our lands.