Islom davlatini qayta tiklash hech qanday jihatdan oson yoki to‘g‘ri yo‘l bilan amalga oshadigan ish emas. Islom davlatining qayta tiklanishiga to‘sqinlik qilayotgan bir qancha ulkan to‘siqlar avval bartaraf etilishi va yo‘qotilishi kerak, hamda Islomiy hayot tarzining qayta tiklanishi yo‘lida turgan bir qancha jiddiy qiyinchiliklarni yengib o‘tish zarur. Bunga sabab shuki, masala shunchaki qandaydir davlatning mavjudligi yoki o‘zini islomiy deb ataydigan davlatning barpo etilishi emas. Masala aslida Islomni Islomiy aqidadan kelib chiqadigan tizim sifatida amalga oshiradigan, Islomni Shariat hukmlariga muvofiq joriy etadigan Islom davlatining mavjudligidadir, chunki bu hukmlar Allohning (SWT) hukmlaridir. Shunday ekan, Islomiy hayot tarzi avvalo o‘z uyida qayta tiklanadi, Islomiy da’vat esa chet eldagi barcha xalqlarga yetkazila boshlanadi.

Reestablishing the Islamic State is by no means an easy or straightforward task. There are several colossal obstacles facing the re-establishment of the Islamic State which first need to be removed and dismantled, and there are several major difficulties standing in the way of the resumption of the Islamic way of life which also need to be overcome. This is so because the issue is not merely the existence of just any state, nor the founding of a state simply calling itself Islamic. The issue is in fact the existence of the Islamic State which implements Islam as a system emanating from the Islamic ‘Aqeedah, a State which implements Islam according to the Shari’ah rules, since these are the rules of Allah (swt). Thus, the Islamic way of life would initially be resumed at home and the Islamic Message would come to be conveyed to all the peoples abroad.

Bu Islom davlati islomiy tushunchalar va his-tuyg'ularga asoslangan, islomiy aqidaga tayangan bo'lishi kerak. Islomiy tafakkur bilan tarbiyalangan, islomiy mafkura va uslub bilan aqlan shakllangan islomiy ruhiyat uning fuqarolarida mavjud bo'lishi lozim. Shariatga amal qilish uchun rag'batlar ichki dunyodan kelib chiqishi kerak. Bu islomiy ruhiyat tizimning va uning qoidalarining ixtiyoriy ravishda, ishtiyoq, g'ayrat va ko'ngil xotirjamligi bilan amalga oshirilishini ta'minlaydi.

This Islamic State should be founded upon the Islamic concepts and emotions, grounded in the Islamic ‘Aqeedah. The Islamic mentality, nurtured by Islamic thought and rationally shaped by the Islamic ideology and method should be present in its citizenry. The incentives to adhere to the Shari’ah should originate from the inner self. This Islamic disposition would ensure the voluntary implementation of the system and its rules with passion, zeal and peace of mind.

Bu Davlat ham ummat darajasida, ham hokimiyat tepasidagi kishilar darajasida islomiy bo‘lishi shart. U hayotining barcha jabhalarida islomiy bo‘lishi kerak, shunda islomiy turmush tarzi qayta tiklanib, u Islom xabarini butun dunyoga yetkazishi mumkin bo‘ladi. Bu esa o‘z navbatida musulmon bo‘lmaganlarga Islom nurini uning Davlati ichidan ko‘rish imkonini beradi, shunda ular Allohning (SWT) dініga to‘p-to‘p bo‘lib kiradilar.

This State must be Islamic both at the level of the Ummah and that of the people in authority. It must be Islamic in all aspects of its life, securing the resumption of the Islamic way of life in a manner which would enable her to carry its Message to the whole world. This in turn would enable the non- Muslims to witness the light of Islam from within its State so that they enter the Deen of Allah (swt) in flocks.

Shu sababli, islomiy hayot tarzini qayta tiklash yo'lidagi qiyinchiliklar ko'pdir. Ularni baholash va ularni bartaraf etish uchun aniq belgilangan reja tuzish lozim.

This is why the difficulties which stand in the path of resuming the Islamic way of life are numerous. They should be assessed and a clearly laid out plan should be made in order to overcome them.

Bularning eng jiddiy to'siqlari quyidagilardir:

The most serious of these obstacles are:

1. Islamic dunyoda noislomiy tushunchalarning mavjudligi. Bunga sabab shuki, Islom dunyosi tanazzul davrini boshidan kechirayotgan bir paytda — fikr darajasi past, bilim kam, tanazzul tufayli aql-idrok juda zaif bo‘lganida — unga noislomiy tushunchalar bostirib kirdi. Bu tushunchalar islomiy tushunchalarga zid bo‘lib, bu dunyo hayotidan oldin mavjud bo‘lgan narsalar, biz biladigan hayot va bu dunyo hayoti tugagandan keyingi oxirat hayoti haqidagi noto‘g‘ri tushunchalarga asoslangan edi. Bu tushunchalar hech qanday qarshiliksiz qulay zaminni topdi va chuqur ildiz otdi. Shu tariqa musulmonlarning, ayniqsa ziyolilarning ongi ham shu tushunchalar bilan zaharlandi. Ko‘pchilik taqlidga asoslangan, ijodkorlikdan mahrum va islomiy mafkurani qabul qilishga tayyor bo‘lmagan, uning mohiyatini, ayniqsa siyosiy jihatini anglashga qodir bo‘lmagan ong shakllandi. Islomiy da’vat islomiy hayot tarzini qayta tiklashga chaqiriq bo‘lishi kerak. Musulmon bo‘lmaganlarni islomiy g‘oyalarni ularga taqdim etish orqali islomga chaqirish, musulmonlarni esa Islomni to‘g‘ri tushuntirish orqali islomiy hayot tarzini qayta tiklash yo‘lida harakat qilishga chaqirish lozim. Bu noislomiy tushunchalarning kamchiliklarini va ularning xavfli oqibatlarini ochib berishni talab qiladi. Shuning uchun da’vat siyosiy yo‘nalish olishi kerak: ummatni hayotdan oldingi, hayotdan keyingi va hayotning o‘zi haqidagi islomiy qarashlar bilan tarbiyalashga qaratilgan sa’y-harakatlar qilinishi lozim. Bu esa hayotning siyosiy jihatlarini muhokama qilishni taqozo etadi. Shunday qilinganda birinchi to‘siq bartaraf etiladi.

1. The presence of the non-Islamic concepts in the Islamic world. This is so because the Islamic world - while undergoing a period of decline with the level of thought being low, knowledge scarce and rationality very weak due to its state of decline - was invaded by non- Islamic concepts, which contradict the Islamic concepts and are based on an erroneous understanding of what existed prior to the life of this world, life as we know it, and the life to come after the life of this world comes to its conclusion. These concepts found fertile ground free of any resistance and they became deeply rooted, thus the mentality of the Muslims, especially the intelligentsia, came to be infested by these concepts. A mentality largely influenced by imitation emerged which lacked any sense of creativity and which was unprepared to accept the Islamic ideology nor was it able to realize the essence of this ideology, especially the political side of it. The Islamic call must be a call to resume the Islamic way of life. The non- Muslims should be called to Islam by presenting the Islamic thoughts to them and the Muslims should be called to work towards the resumption of the Islamic way of life by properly explaining Islam to them. This would entail divulging the shortcomings of non-Islamic concepts and their dangerous consequences and thus the Da’wah should take its political course with endeavors made in order to enculcate the Ummah with the Islamic outlook on the reality before and after life, as well life itself, which necessitates a discussion of life’s political aspects. This is how the first obstacle would be overcome.

2. Kolonial davlatlar tomonidan tashkil etilgan ta'lim dasturlarining mavjudligi va bu ta'lim tizimlarining maktablar hamda universitetlarda amalga oshirilish usuli. Hukumat, ma'muriyat, sud, o'qituvchilik kasbi, tibbiyot va boshqa kasblar bo'yicha lavozimlarni egallagan hamda bunday muassasalarni bitirgan talabalar o'ziga xos mentalitetni qabul qilganlar, bu mentalitet kolonizatorlar belgilagan reja bilan uyg'un ishlaydi. Bu bugungi kundagi boshqaruv tizimida aniq ko'rinmoqda: kolonial xodimlar o'rnini musulmon xodimlar egalladi, ularning vazifasi kolonial davlatlar o'rnatgan qonunlar, madaniyat, siyosat va tizimlarni himoya qilish (va hozir ham shu vazifani bajarish) hamda ularni kolonizatorlar qilganidek, hatto undan ham kuchliroq g'ayrat bilan himoya qilishdir! Bu to'siqni bartaraf etishning yo'li - o'sha hukmdorlar va davlat xizmatchilarining bu harakatlarini barcha xalqqa oshkor qilish, shunda kolonializmning xunuk yuzi ochiladi va ular o'sha siyosat va tizimlarni himoya qilishdan to'xtaydi, shu tariqa Da'vatning o'sha musulmonlarga yetib borishiga yo'l ochiladi.

2. The presence of the educational programs which the colonial powers set up and the method by which these educational systems are implemented in the schools and universities. Those who take up positions in Government, the Administration, the Judiciary, the teaching profession, medicine and students of other professions who graduate from such institutions have adopted a distinctive mentality that works in harmony with the plan which the colonialists have laid down. This is clearly reflected in the ruling system as we see it today whereby the colonial employees were replaced by Muslim ones whose task was (and is) to safeguard the laws, the culture, the policies and the systems which the colonial powers had established, and to defend them as the colonialists did, nay with even greater vigor! The way to overcome this obstacle would be to divulge these actions of those rulers, civil servants to all the people so that the ugly face of colonialism comes to the surface and so that they cease protecting those policies and systems allowing therefore the Da’wah to find its way to those Muslims.

3. Kofir mustamlakachilar tomonidan asos solingan va ularning tanlagan usuli bo‘yicha ta’lim dasturini davom ettirish, bu esa bitiruvchi yoshlarning ko‘pchiligini va ta’lim muassasalarida o‘qiyotganlarni Islomga zid yo‘nalishga yetaklagan. Biz bu yerda ta’lim dasturining ilmiy va sanoat qismini nazarda tutmayapmiz, chunki ular umumiy bo‘lib, muayyan ummatga taalluqli emas. Biz bu yerda hayotga qarashga ta’sir qiluvchi madaniyatni nazarda tutamiz, chunki ular ta’lim dasturlarini Islom hayot tarzini qayta tiklash yo‘lida to‘siq qilib qo‘yishda javobgardir. Bu fanlarga tarix, adabiyot, falsafa va huquqshunoslik kiradi. Tarix hayotning amaliy talqinini aks ettiradi; adabiyot his-tuyg‘ular holatini aks ettiradi; falsafa hayotga qarashning asosida yotuvchi boshlang‘ich tafakkurdir; huquqshunoslik esa hayot muammolariga amaliy yechimlar va shaxslar hamda jamoalar o‘rtasidagi tashkilotchilik va munosabatlarni tartibga soluvchi vositadir. Bular kofir mustamlakachilar musulmon ongini shakllantirgan madaniyatni tashkil etadi. Ba’zilar Islomni o‘z hayotida va ummatining hayotida keraksiz deb his qildi. Bu ularning ba’zilarini Islomga dushman qilib qo‘ydi, uning hayot muammolarini hal qila olish qobiliyatini inkor etdi. Shuning uchun bu ongni o‘zgartirish zarur bo‘lib, bugungi yoshlarni maktablar va oliy o‘quv yurtlaridan tashqarida Islom tafakkuri va qoidalari haqida chuqur munozaralarni o‘z ichiga olgan jadal ta’lim orqali tarbiyalash kerak.

3. The continued application of the educational curriculum according to the basis which was laid down by the unbelieving colonialists, and according to the method which they selected, a matter which made the majority of the graduated young people and those in the educational institutions proceed in a direction contradictory to Islam. We do not mean the scientific and industrial part of the educational curriculum, as these are universal which do not relate to a specific Ummah. We mean here the culture which affect the viewpoint towards life, as they are responsible for making the educational programs stand as an obstacle in the face of resuming the Islamic way of life. These subjects include history, literature, philosophy and legislation. History reflects the practical interpretation of life; literature reflects emotional conditions; philosophy is the basic thought upon which the viewpoint towards life is built; and legislation is the practical solutions to life’s problems and the tool which regulates the organization of and transactions between individuals and communities. These comprise the culture with which the disbelieving colonialists fashioned the Muslim mentality with. Some felt Islam as unnecessary in their life and the life of their Ummah. It made some of them hostile to Islam, denying its capability to solve life’s problems. Therefore, it is necessary to change this mentality, by culturing today’s young people outside the schools and universities with concentrated education that entails probing discussions about the Islamic thoughts and rules.

4. Madaniy asosga ega bo‘lgan fanlarga, masalan, sotsiologiya, psixologiya va ta’lim fanlariga ortiqcha hurmat ko‘rsatish va ularni noto‘g‘ri ravishda umumiy (universal) fanlar sifatida tasniflash. Aksariyat odamlar bu fanlarni ilmiy deb biladi va bu tadqiqotlar bilan aniqlangan haqiqatlar tajriba orqali kelib chiqqan deb hisoblaydi. Natijada ular bunday fanlarga yuqori hurmat bilan qaraydilar va bunday tadqiqotlarning xulosalarini bahssiz deb qabul qiladilar. Shu tariqa ular hayotiy masalalarini hal qilish uchun ularga murojaat qilib, ularni maktablarimiz va universitetlarimizda fan sifatida o‘qitdilar. Oqibatda, psixiatrlar, sotsiologlar va ta’limshunoslar nima desa, u Qur’on va Hadis hokimiyatidan yuqori turgan manba sifatida qabul qilinmoqda yoki, eng yaxshi holda, bu tadqiqotlar Islomiy matnlar bilan aralashtirilib yuborilmoqda va shu sababli biz noto‘g‘ri tushunchalar va qarashlarni olib yuribmiz.

4. Lending culturally based subjects, such as sociology, psychology and education science unnecessary respect and erroneously classifying them as universal sciences. Most people recognize these disciplines as being scientific and that the facts which these studies establish have come by way of experimentation. As a result, they treat them with high regard and they consider the findings of such studies to be indisputable. In so doing, they turned to them in order to solve their life’s affairs and taught them in our schools and universities as sciences. Consequently, whatever the psychiatrists, sociologists and educationalists say is taken as a reference above the authority of the Qur’an and Hadeeth, or at best, these studies have been mixed with the Islamic texts and thus we carry erroneous concepts and viewpoints.

Shunday qilib, odamlarga bu holatga zid bo‘lgan har qanday narsani qabul qilish juda qiyin bo‘lib qoldi. Bu esa, jamoat va shaxsiy sohada Dinni kundalik hayot ishlaridan ajratishga olib keladi hamda Islom Davlatini qayta tiklashga to‘siq bo‘ladi. Haqiqat shundaki, bu fanlarni ilmiy izlanishlar deb hisoblab bo‘lmaydi, chunki ular kuzatish va xulosa chiqarishga asoslangan bo‘lib, tajribaga tayanmaydi. Ularni odamlarga tatbiq etish tajriba deb atalmaydi, balki turli shaxslarda va turli vaziyat hamda sharoitlarda takrorlangan kuzatuvlar bo‘lib, shu sababli ular faqat kuzatish va xulosalardir, laboratoriyalarda biror narsa sinab ko‘riladigan tajribalarga hech qanday o‘xshamaydi. Shuning uchun ular ilmiy emas, balki madaniyatga asoslangan tadqiqotlar deb tasniflanadi. Natijalar doim shubhali bo‘lib, jiddiy xato chegarasiga ega. Bundan tashqari, bu fanlar noto‘g‘ri asoslarga tayanadi, chunki ular jamiyatga individualistik nuqtai nazardan qarashga asoslangan.

It has thus become extremely difficult for people to accept anything which contradicts this state of affairs. This categorically leads to the separation of the Deen from life’s daily affairs in both the public and private arena and stands in the way of reestablishing the Islamic State. The truth of the matter is that these disciplines cannot be considered as scientific endeavors, as they are drawn from observation and inference and are not based on experimentation. Implementing them upon people cannot be defined as experimentation, but merely repetitive observations carried out on different persons in different situations and circumstances, and therefore they are just observations and inferences and nothing like the experiments carried out in laboratories where something is tested. Thus, they are classified as culturally based studies and not scientifically based. The findings are always doubtful with some considerable margin of error. Furthermore, these disciplines are based on false premises because they are based on viewing the society from an individualistic point of view.

Shu sababli, ularning qarashi shaxsdan oilaga, so'ngra guruhga va keyin jamiyatga qarab boradi, chunki jamiyat shaxslarning guruhi sifatida ta'riflanadi. Bu esa jamiyatlarning mustaqil ekanligini va bir jamiyat uchun to'g'ri bo'lgan narsa boshqa jamiyat uchun albatta to'g'ri bo'lmasligini anglatishga olib keladi. Haqiqatda jamiyat insondan (shaxsdan), tushunchalardan, his-tuyg'ulardan va tizimlardan tarkib topgan bo'lib, insonga bir joyda tushunchalar va yechimlar jihatidan to'g'ri bo'lgan narsa boshqa joyda ham unga nisbatan to'g'ri bo'lishi kerak. Bu tushunchalar va yechimlar bir nechta jamiyatlarni tushunchalari, his-tuyg'ulari va tizimlari uchun to'g'ri bo'ladigan yagona bir jamiyatga aylantirar edi. Ta'lim va sotsiologiyaning kamchiligi shundaki, bu ikki soha jamiyatning tarkibi haqidagi ushbu noto'g'ri talqin asosida qurilgan.

Therefore, their outlook, progresses from the individual to the family, group, and then to society on the basis that the society is defined as a group of individuals. This leads to the understanding that societies are independent and that what is valid for one society is not necessarily valid for another. In reality, society is comprised of the human (individual), concepts, emotions, and systems, and what is valid for the human in terms of concepts and solutions in one place should be valid for him everywhere else. These concepts and solutions would transform several societies into one single society for which the concepts, emotions and systems would be valid. The shortcoming of education and sociology is due to the fact that those two disciplines are built upon this misinterpretation of the makeup of society.

Bundan tashqari, psixologiya sotsiologiya va ta'limga ta'sir qiladi. Psixologiya ikki sababga ko'ra xato fandir: birinchidan, u miyani har biri alohida vazifa yoki qobiliyatga ega bo'lgan bo'limlarga bo'lingan deb hisoblaydi va ayrim miyalarda boshqa miyalarda bo'lmagan ma'lum qobiliyatlar bor deb da'vo qiladi. Haqiqat shundaki, miya yagona birlikdir, fikrlarning turlichaligi esa narsalarning turlichaligi hamda aql saqlab qolgan oldingi ma'lumotlar tufayli tabiiydir. Bir miyada boshqasida topilmaydigan biror qobiliyat yo'q, lekin barcha miyalar, moddiy voqelik, sezgi a'zolari va oldingi ma'lumotlar miyaga berilganda, har qanday masala haqida fikr yuritish qobiliyatiga ega. Miyalar ma'lumotlarni baholash va bog'lash qobiliyatida hamda sezgi a'zolarining qobiliyatida farqlanadi, xuddi ko'rish qobiliyatidagi tabiiy farqlar kabi. Shuning uchun istalgan odamga istalgan turdagi ma'lumotni berish mumkin bo'lib, u bunday ma'lumotni o'zlashtirish qobiliyatiga ega bo'ladi. Demak, psixologlarning bu qobiliyatlar haqidagi da'volari asossizdir. Psixologiya instinktlarni ko'p deb hisoblaydi: ulardan ba'zilari kashf etilgan, boshqalari esa hali kashf etilishi kerak.

Furthermore, psychology influences sociology and education. Psychology is an erroneous discipline for two reasons: It considers the brain as being divided into segments with each of these segments having a distinct function or aptitude and claiming that some brains have certain aptitudes which other brains may not have. The truth of the matter is that the brain is one unit and the disparity of thoughts is natural due to the disparity of things and the previous information retained by the mind. There is no aptitude in one brain which is not found in another, but all brains contain the ability to think about every matter whenever the tangible reality, the senses, and previous information were made available to the brain. Brains differ in their ability to assess and link information and in the ability of the senses; similar to the natural variation in eyesight. It would be possible therefore to feed any person with any type of data and he would have the ability to digest such data. Thus, the claims which psychologists make about those aptitudes are groundless. Psychology considers the instincts to be numerous, some of which have been discovered and others which are yet to be discovered.

Ba'zi nazariyotchilar instinktlar haqidagi bu tushunchaga asoslanib, noto'g'ri nazariyalar yaratdilar. Aslida, insonning reaksiyalarini kuzatsak, sezgi orqali shuni anglash mumkinki, insonda hayotiy energiya mavjud bo'lib, u ikki jihatga ega: biri qondirilishi zarur, aks holda inson halok bo'ladi; ikkinchisi qondirilishi zarur, aks holda inson omon qolsa-da, bezovtalanib, xotirjamligini yo'qotadi. Birinchisi hayotiy ehtiyojlarni ifodalaydi, masalan, ochlik, chanqoqlik va tabiiy hojatga bo'lgan ehtiyoj.

Some theorists went on to establish false theories based on this concept about instincts. In reality, if we observe the reaction of human beings, one can perceive through the senses that the human being possesses vital energy which has two aspects: one which needs to be satisfied, otherwise the human being would perish, and the other which needs to be satisfied, otherwise the human being, although he would survive, would become agitated and troubled. The first one represents the organic needs, such as hunger, thirst, and the call of nature.

Ikkinchisi instinktlarni ifodalaydi, ular diniy moyillik, mehr-shafqat va omon qolish instinktlaridir. Bu instinktlar ojizlik hissini, nasl-avlodni saqlash hissini va yashab qolish hissini aks ettiradi va bulardan boshqa instinktlar yo'q. Bu uchtasidan tashqari har qanday narsa faqat shu instinktlarning turtkilari bo'lib hisoblanadi. Masalan, qo'rquv, ustunlik va mulkdorlik omon qolish instinktining bir qismi bo'lgan turtkilardir; muqaddaslashtirish va ibodat ruhiy instinktning turtkilari; ota-onalik va birodarlik esa mehr-shafqat instinktining jihatlaridir. Shu ravshanki, psixologiyaning inson instinktlari haqidagi qarashi noto'g'ri, uning miya haqidagi da'volari ham xato bo'lib, bu esa o'z navbatida, unga asoslangan nazariyalarning yolg'onligiga va natijada ta'limning yolg'onligiga olib keladi.

The second represents the instincts, which are the instinct of religiosity, kind, and survival. These instincts reflect the feeling of weakness, the feeling of the preservation of species and the feeling of survival, and there are no other instincts except these three. Anything other than these three instincts would be merely drives of these instincts. For example, fear, supremacy and ownership, which are drives that are part of the instinct of survival; sanctification and worship, which are drives of the spiritual instinct; and parenthood and brotherhood, which are aspects of the instinct of kind. Evidently, psychology’s vision of human instincts is false and its claims about the brain are also incorrect, which in turn leads to the falsehood of the theories upon which it is based and consequently to the falsehood of education.

Sotsiologiya, pedagogika va psixologiya G‘arb tomonidan o‘rganiladigan va targ‘ib qilinadigan madaniy fanlar bo‘lib, ularda Islom tafakkuriga zid g‘oyalar mavjud. Bularni yuqori qadrlashda davom etish va ularga murojaat qilish islomiy davlatni barpo etish yo‘lida ish olib borishga to‘siq bo‘ladi. Biz bu fanlarning sof ilmlar emas, balki madaniy masalalar ekanini, ular bahsli mavzular bo‘lib, natijalari aniq xulosaga kelmaganini ko‘rsatishimiz kerak. Ular hayotimizni boshqarmasligi kerak bo‘lgan noto‘g‘ri asoslarga tayanadi.

Sociology, education and psychology are cultural discipline are studied and propagated by the West contain ideas that contradict Islamic thought. To continue to hold them in high esteem and to refer to them as a reference constitutes an obstacle in the face of working towards establishing the Islamic State. We ought to demonstrate that these are cultural matters and not pure sciences, and that they are disputed subjects and their results are inconclusive. They are based on false premises that should not be running our lives.

5. Islam dunyosidagi jamiyat islomga yot turmush tarzi bilan adashtirilgan. Buning sababi shundaki, jamiyat asoslangan siyosiy tizim, butun jamiyat tayanadigan tamoyillar, musulmonlar ergashadigan hissiy yo'nalish va ularning fikrlash tarzi hayot haqidagi, islomiy tushunchalarga begona bo'lgan tasavvurlarga asoslangan. Bu asoslar o'zgarmas qolguncha va bu noto'g'ri tushunchalar yo'qotilmaguncha, jamiyatdagi odamlarning turmush tarzini, siyosiy tizimni, jamiyat tartibini hamda musulmonlarni boshqaradigan hissiy va aqliy yo'nalishlarni o'zgartirish qiyin bo'ladi.

5. Society in the Islamic world is misguided by the non-Islamic way of life. This is so because the political system upon which the society is based, as well as the principles upon which society as a whole stands, and the emotional trend which Muslims follow and their intellectual mode of thinking is based on concepts about life which are alien to Islamic concepts. As long as these fundamentals remain unchanged and as long as these erroneous concepts are not eradicated, it would be difficult to change people’s way of life in society, political system, society’s order, and the emotional and rational trends which control the Muslims.

6. Musulmonlar va Islom hukmronligi o‘rtasidagi masofaning kengayishi, ayniqsa boshqaruv va iqtisod sohalarida. Bu musulmonlarga Islomiy hayot tarzini uzoq va erishib bo‘lmas narsadek ko‘rsatadi hamda kofirlarning Islomiy hayot tarzi haqidagi tasavvurini salbiy qiladi, chunki musulmonlar Islom noto‘g‘ri tatbiq etilgan davrni boshdan kechirdilar. 1924-yildan beri ular dushmanlari tomonidan, boshqaruv va iqtisodda, hamma sohalarda Islomga zid bo‘lgan tizim orqali idora etilmoqda. Shu sababli odamlar Islomiy hayot tarziga o‘tishning keng qamrovli bo‘lishi, qisman yoki tasodifiy, bosqichma-bosqich emas, balki Islomni bir vaqtning o‘zida va to‘liq joriy etish zarurligini anglashlari shart.

6. The widening gap between the Muslims and Islamic rule, especially in the areas of ruling and economy. This makes the Muslims’ vision of the Islamic way of life as something remote, and makes the disbelievers’ illustration of the Islamic way of life negative due to the fact that the Muslims witnessed a period during which Islam had been misimplemented. Since 1924, they have been ruled by their enemy with a system which contradicts Islam in every department, specifically in ruling and economics. It is therefore imperative that people should realize that this transformation to the Islamic way of life must be comprehensive and not partial, and that the implementation of Islam must be simultaneous and comprehensive, and not gradually and in a partial or haphazard manner.

7. Musulmon mamlakatlarda dunyoviy asosga qurilgan, xalqqa kapitalistik mafkura va demokratik tizimni joriy etadigan, G‘arb mamlakatlari bilan kuchli siyosiy aloqalarga ega bo‘lgan va millatchilik asosiga tayangan hukumatlarning mavjudligi islomiy hayot tarzini qayta tiklash vazifasini qiyinlashtiradi, chunki bu vazifa har tomonlama bo‘lmasa, amalga oshirilmaydi. Islom musulmon yerlarini mayda davlatchalarga bo‘linishiga yo‘l qo‘ymaydi, balki yerning bitta yagona davlat ostida birlashishini buyuradi. Bu esa da’vatning har tomonlama bo‘lishi zaruratini keltirib chiqaradi. Bunga bu hukumatlar vakillari o‘zlarini musulmon deb atagan taqdirda ham qarshilik ko‘rsatadilar. Shu sababli da’vat har bir yerda olib borilishi kerak, hatto musulmon mamlakatlaridagi hukumatlarning qarshiligi natijasida qiyinchiliklar va mashaqqatlarga duch kelish bo‘lsa ham.

7. The presence in the Muslim countries of governments founded on a secular basis, implementing the Capitalist Ideology and Democratic System upon the people, having strong political ties with Western countries, and founded on nationalism. This makes the task of resuming the Islamic way of life difficult to achieve because it cannot be brought about unless it is comprehensive. Islam does not allow Muslim lands to be divided into statelets, but commands that the land be united under one single state. This entails the need for comprehensiveness in the Da’wah. This would be met by the resistance of the representatives of these regimes even if they called themselves Muslims. The Da’wah should therefore be conducted in every land even if it means enduring difficulties and hardship as a result of opposition from the regimes in the Muslim countries.

8. G‘arbning musulmon yerlarini bosib olishi, hokimiyatni qo‘lga kiritishi va u yerda kapitalistik tizimni joriy etishi o‘z-o‘zini himoya qilish tuyg‘usini uyg‘otgani sababli, millatchilik, vatanparvarlik va sotsializm g‘oyalariga asoslangan siyosiy harakatlarning yuksalishi hamda bu g‘oyalarga jamoatchilik fikrining kuchli moyilligi yuzaga keldi. Bu o‘z-o‘zini himoya qilish, oila va qabilani himoya qilish yo‘lida millatchilik hislarini kuchaytirdi, irqchilik va qabilachilik tuyg‘ularini qo‘zg‘atdi va odamlarni shu asosda hokimiyatga erishish uchun intilishga va raqobatga undadi. Natijada dushmanni yurtdan haydash uchun millatchilik bayrog‘ini ko‘targan ayrim siyosiy harakatlar, hokimiyatni xalq doirasida saqlash maqsadida vatanparvarlik bayrog‘ini ko‘targan boshqalari paydo bo‘ldi. So‘ng kapitalistik tizimning buzuqligi va kamchiliklari ochiq-oydin namoyon bo‘ldi hamda sotsializmga chaqiriqlar keng tarqaldi. Natijada kapitalistik tizimni tuzatish maqsadida sotsializm bayrog‘ini ko‘targan guruhlar tashkil etildi. Bu harakatlarning hayot tizimi haqida aniq tasavvuri yo‘q edi, ularning strategiyasi aniq yo‘nalishga ega emas edi va bu ularni Islomdan, ya’ni umumbashariy mafkura bo‘lgan Islomdan chetga og‘dirdi.

8. The presence of strong public opinion in favor of nationalism, patriotism and socialism coupled with the rise of political movements based on nationalist, patriotic and socialist ideas. This came about due to the fact that seizure by the West of Muslim lands, its resumption of power and its implementation of the Capitalist system over the land, triggered the tendency of self defense. This fueled the sentiments of nationalism and touched on the raw nerve of racism and tribalism in self defense and in defense of the family and tribe, and which led people to work and compete towards gaining the rule on that basis. This led to the rise of some political movements which carried the banner of nationalism to repel the enemy from the land, and others which carried the banner of patriotism in order to confine the rule within the people. Then the corruption and shortcomings of the Capitalist system became flagrant and the call for socialism spread. As a result, groups carrying the banner of socialism were established in order to patch up the Capitalist system. These movements did not have any clear vision of the system of life, their strategy was not focused and this led them astray from Islam being a universal ideology.