Musulmonlar Fors, Iroq, Sham hududi, Misr, Shimoliy Afrika va Ispaniyani fath etdilar. Bu mamlakatlarning tillari, millatlari, madaniy odatlari, qonunlari va an'analari turli xil edi. Ularda, shuningdek, turli madaniyatlar (thaqafat) mavjud edi. Musulmonlar bu yerlarga kirganda, ularga Islom da'vatini olib bordilar va ularga Islom tizimini tatbiq etdilar. Ammo ular odamlarni majburlab qabul qildirmadilar, aksincha, Islom mafkurasining kuchi, uning haqqoniyligi, aqidasining soddaligi va tabiati ularga ta'sir qildi. Shu sababli odamlar Allohning dinига ommaviy ravishda kirdilar. Bundan tashqari, Islom haqidagi tushuncha hammaga osonlik bilan yetib borar edi. Ulamolar urush holatida qo'shinlar bilan birga yurishar va yangi fath etilgan mamlakatga borib, xalqqa dinni o'rgatar edilar. Shu tufayli fath etilgan yerlarda kuchli islomiy madaniy harakat yuz berdi. Bu odamlarning dinning haqiqati va uning madaniyati haqidagi tushunchasiga katta ta'sir ko'rsatdi. Islom fikrlarga ta'sir qildi va shuningdek, fath etilgan mamlakatlarda mavjud bo'lgan madaniyatlarga ham ta'sir qildi. Barcha tafakkur turlari islomiy tafakkur ('aqliyya islamiyya) shaklida birlashib ketdi.

The Muslims conquered Persia, Iraq, the Sham region, Egypt, North Africa and Spain. These countries had different languages, nationalities, cultural norms, laws and traditions. They also used to have different cultures (thaqafat). When the Muslims entered these lands they carried to them the Islamic Da’wah and they applied on them the system of Islam. However, they did not coerce people to accept rather the strength of the Islamic ideology, its truthfulness, simplicity of its creed and nature had affected them. So they entered into the deen of Allah  in crowds. Not to mention that the understanding of Islam was easily accessible to all. The Ulama used to accompany the armies in the state of war and travel to the newly conquered country to teach the people the deen. Owing to this a strong Islamic cultural movement took place in the conquered lands. This had a big effect on people’s understanding of the reality of the deen and its culture. Islam affected the thoughts and also affected the cultures which were present in the conquered countries. All the mentalities were fused together into an Islamic mentality (‘aqliyya islamiyya).

Garchi Islom insoniyat uchun jahon miqyosidagi ma'naviy yetakchilik vazifasini o'z zimmasiga olgan va odamlarni najot manziliga yetaklashga intilsa-da, u odamlarni zo'rlik bilan o'ziga majburlamaydi, shu bilan birga o'z da'vatini (chaqiruvini) himoya qilish va uni odamlarga yetkazish uchun kuch tayyorlaydi. Xuddi shuningdek, u odamlarning ongi va aqlini islomiy madaniyat bilan tarbiyalaydi, toki ular Islomning haqiqatini anglay olsinlar. Shunday qilib, uning madaniyatga nisbatan odamlar bilan munosabati aniq bir tartibda bo'lgan. Musulmonlar Islomni fath yo'li bilan yoyish uchun Arabiston yarim orolidan chiqqanda buni anglab yetdilar. Ular bu yerlarga kirib, ularga Islomni olib bordilar: ularga Qur'onni, Payg'ambarning sunnatini va arab tilini olib bordilar. Ular odamlarga Qur'onni, hadisni, dinning qoidalarini o'rgatar edilar, shuningdek ularga arab tilini ham o'rgatar edilar. Ular o'z e'tiborlarini islomiy madaniyatga qaratar edilar. Shu sababli bu mamlakatlar ustidan hukmronlik shunchalik uzoq davom etdiki, bosib olingan mamlakatlarning qadimiy madaniyati yo'qolib, o'lib ketdi. Islomiy madaniyat mamlakatning yagona madaniyatiga aylandi, arab tili esa Islomning yagona tiliga aylandi. U davlat tomonidan foydalaniladigan yagona til edi. Shuning uchun barcha islomiy yurtlarning madaniyati, odamlari va tillaridagi farqlarga qaramay, bitta madaniyatga — islomiy madaniyatga aylandi. Holbuki, Forsning xalqi Shom xalqidan boshqacha madaniyatga ega edi, Afrika xalqining madaniyati Iroq xalqinikidan, Yaman xalqining madaniyati esa Misr xalqinikidan farq qilar edi. Ularning barcha fikrlash tarzi yagona fikrlash tarziga — islomiy fikrlash tarziga aylandi, madaniyatlari esa yagona islomiy madaniyatga aylandi. Shu sababli, bosib olingan barcha xalqlar arab xalqlari bilan birga bir millatga — islom millatiga birlashdi. Ilgari ular turli millatlar edi; bu turli xalqlar bo‘linib, tarqoq bo‘lgandan keyin bir ummatga aylandi — bu musulmon ummatidir.

Although Islam assumes the role of the universal intellectual leadership and works to save mankind, it does not however impose itself on the people by force, even though it does prepare the power to protect its Da’wah (Call) and to carry it to the people. Likewise, it prepares the minds and intellects of people with the Islamic culture so that they are able to comprehend the truth of Islam. Thus, its attitude with people regarding its culture was in a definite manner. The Muslims understood this when they emerged from the Arabian Peninsula to spread Islam through conquest. They entered these lands and carried Islam to them: they carried to them the Qur’ān, the Prophet’s Sunnah and the Arabic language. They used to teach the people the Qur’ān, hadīth, the rules of the deen and they used to teach them the Arabic language also. They used to restrict their attention to the Islamic culture. That is why the period of rule over these countries did not continue until the old culture of the conquered countries began to disappear and die away. The Islamic culture became the sole culture of the country and Arabic language became the sole language of Islam. It was the only language used by the state. Therefore, the culture of all the Islamic lands despite the disparity in their people and language became one culture which is the Islamic culture. And this is despite the fact that the people of Persia had a culture different to that of the people of al-Sham (the levant region) and the people of Africa had a different culture to that of the people of Iraq and the culture of the people of Yemen was different to that of the people of Egypt. All of their mentalities became one mentality which is the Islamic mentality. And their culture became one which is the Islamic culture. Due to this, all the conquered nations along with the Arab nations became one nation, the Islamic nation after they had been different nations and these different peoples became one Ummah which is the Muslim Ummah after being divided and scattered people.

Orientalistlar yolg'on bir da'voga tayanadilar va ba'zi musulmon olimlarning o'zlari ham unga aldanib qolganlar. Ular fors, rim, yunon va hind madaniyatlari kabi chet el madaniyatlari islom madaniyatiga ta'sir ko'rsatgan, deb da'vo qiladilar. Bu da'voni asoslash uchun esa, bu chet el madaniyatlarining ko'pchiligi islom madaniyatiga kirib kirgan, deyishlari ochiq adashuvdir. Haqiqatda esa islom madaniyati fath qilingan yurtlarga kirib bordi va o'sha mamlakatning madaniyati sifatida mahalliy (tub) madaniyatga butunlay ta'sir qildi, natijada bu madaniyatlar deyarli yo'qolib ketdi. Islom madaniyati asl madaniyat o'rnini egalladi va o'sha yurtning yagona madaniyatiga aylandi.

The orientalists rely on a false proposition and some Muslim scholars themselves have fallen prey to it, they claim that foreign cultures such as the Persian, Roman, Greek and Hindu cultures etc. had an effect on the Islamic culture and the justification is a manifest misguidance when they claim that many of these foreign cultures had penetrated the Islamic culture. The reality is that the Islamic culture entered the conquered lands and in its capacity as the culture of that country it completely affected the (indigenous) culture such that these cultures generally ceased to exist. It assumed the place of the original culture and became the sole culture of the land.

Islomiy madaniyatning begona madaniyatlar ta’sirida bo‘lganligi haqidagi shubha, g‘ayridinlarning narsalarga oid tushunchalarni o‘zgartirishda tayanadigan qasddan qilingan buzg‘unchilikdan kelib chiqadi. U, shuningdek, ba’zi tadqiqotchilarning uzoqni ko‘ra olmasligidan ham kelib chiqadi. Ha, Islomiy madaniyat begona madaniyatlardan foydalangan va ulardan bahramand bo‘lgan. U ularni o‘zining unumdorligi va o‘sishi uchun vosita qilgan. Biroq, bu ta’sirlanish (ta’aththur) emas, balki ulardan foydalanish (intifa’) hisoblanadi. Bu barcha madaniyatlar uchun zarur.

As for the suspicion that the Islamic culture was affected by the non-Islamic cultures, this suspicion comes from the intentional distortion on which the non-Muslims depend when changing the concepts about things, It also comes from the shortsightedness of some researchers. Yes, the Islamic culture did benefit from and make use of the foreign cultures. It made them a means for its own productivity and growth. However, this does not constitute effect (ta’aththur) but rather benefiting (intifa’) from them. This is necessary for all cultures.

Ta'sir ostida qolish bilan biror narsadan foyda olish o'rtasidagi farq shundaki: madaniyatdan ta'sirlanish uning fikrlarini o'rganish va unda mavjud bo'lgan g'oyalarni qabul qilish hamda ularni o'zining birinchi madaniyatining fikrlariga singdirishni anglatadi. Bu faqat ular orasida o'xshashlik borligi va ushbu g'oyalarga oddiygina moyillik bo'lgani uchun sodir bo'ladi; madaniyatdan ta'sirlanish esa uning fikrlariga ishonishga olib keladi. Agar musulmonlar futuhot boshlanishida xorijiy madaniyatdan ta'sirlanganlarida edi, ular Rim huquqini tarjima qilib, Islom qonunchiligiga kiritib, uni Islomning bir qismi deb hisoblagan bo'lar edilar. Shuningdek, yunon falsafasini o'z e'tiqodlarining bir qismiga aylantirib, hayotlarida forslar va rimliklar yo'lidan borib, davlat ishlarini o'zlariga foydali deb ko'rgan narsalar bilan boshqargan bo'lar edilar. Agar shunday qilganlarida, Islom Arabiston yarim orolidan chiqqan ilk paytdanoq tartibsiz va chalkash yo'lga kirgan bo'lar, uning fikrlari butunlay aralashib ketib, Islomiy bo'lishdan to'xtagan bo'lar edi. Biror madaniyatdan ta'sirlanish deganda aynan shu tushuniladi, agar haqiqatan shunday bo'lgan bo'lsa. Boshqa madaniyatdan foyda olishga kelsak, u boshqa madaniyatni chuqur o'rganish va uning fikrlari bilan Islom madaniyati fikrlari o'rtasidagi farqni bilishni o'z ichiga oladi. So'ngra o'sha madaniyatdagi ma'nolar va u o'z ichiga olgan o'xshashliklarni olib, adabiy madaniyatni boyitish, bu ma'no va o'xshatishlarni ifodalashni takomillashtirish mumkin, bunda Islom fikrlariga hech qanday ziddiyat kirmasligi va hayot, qonunchilik hamda aqida haqidagi tushunchalaridan hech narsa olinmasligi kerak. Madaniyatdan foyda olish va unga ta'sirlanmaslik chegarasi shuni anglatadiki, uni o'rganish hayotga qarashga ta'sir qilmaydigan faqat ma'lumot bo'lib qoladi. Islom futuhotlarining boshlanishidan to'rt yuz o'ttiz yillik XVIII asr o'rtalarida madaniy va missionerlik hujumi yuz bergan tanazzul davrigacha musulmonlar o'z madaniyatlarining asosi sifatida islomiy madaniyatni olar edilar va hayotdagi narsalar haqidagi ma'nolar jihatidan ulardan foydalanish uchun notislomiy madaniyatlarni o'rganar edilar, ammo ularga fikrlarida ishonch bilan qaramas edilar, shu sababli ular ta'sirlanmas edilar, balki faqat ulardan foydalanar edilar. Bu g'arbning ularga qarshi madaniy hujumidan keyingi musulmonlarning ahvoliga zid bo'lib, ular g'arb madaniyatini o'rgandilar va uning fikrlarini yoqtirib qoldilar. Ular orasida bunday fikrlarga ishonch hosil qilib, islomiy madaniyatni tark etganlar bor edi... va bu fikrlarni yoqtirib, ularni islomiy madaniyatning bir qismi sifatida unga kiritganlar ham bor edi, uning ba'zi qismlari esa Islomga zid bo'lsa-da, islomiy fikrlar deb hisoblana boshlandi. Ularning ko'pchiligi, masalan, mashhur demokratik tamoyilni...

The difference between being effected by and deriving benefit from something is: that being affected by the culture is to study it and adopt the thoughts that it contains and incorporate them into the thoughts of the first culture due to the mere presence of a similarity between them and due to the mere preference for these thoughts, being effected by a culture leads to believing in its thoughts. If the Muslims were to be effected by the foreign culture in the beginning of the conquests then they would have transferred, translated and incorporated Roman law into the Islamic Law considering it as a part of Islam. They would have also made Greek philosophy a part of their beliefs and in their lives they would have followed the way of the Persian and Romans by allowing the affairs of the state to be guided by what they saw as beneficial to them. If they did that then Islam would have followed a disorderly and confused course from the beginning of its emergence from the Arabian peninsula and its thoughts would have completely mixed up, causing it to cease being Islamic. This is what it means to be affected by another culture, if indeed that is what happened. As for benefiting from another culture, it constitutes the deep study of another culture and knowledge of the difference between its thoughts and the thoughts of the Islamic culture. Then taking the meanings in that culture and the similarities that it contains and enriching the literary culture, and improving the rendition of these meanings and similes without allowing any contradiction to enter the thoughts of Islam and without taking any thoughts from its concepts about life, legislation & ‘aqīdah (creed). The restriction of benefiting from the culture and not being affected by it means that its study constitutes only information which does not affect the viewpoint about life. The Muslims from the beginning of the Islamic conquests until the era of decline in which the cultural and missionary invasion took place during the middle of the 18th Century C.E used to make the Islamic culture the basis of their culture and they used to study the non-Islamic cultures to benefit from them in terms of the meanings about things in life & not to have conviction in their thoughts and this is why they were not effected by them, rather they only benefited from them which is contrary to the situation of the Muslims after the western cultural onslaught against them, they studied the western culture and they came to like its thoughts. Amongst them there were those who came to be convinced of such thoughts and abandoned the Islamic culture...and there were those who liked these thoughts and included them in the Islamic culture as being part of it and some of it came to be considered as Islamic thoughts even though they contradict Islam. Many of them for example, used to consider the well known democratic principle

Ummat qonunlar qabul qilishi va qoidalar joriy etishi. Bu Islomga zid, chunki hokimiyat faqat Shariatga tegishli, ummatga emas, va qonunlar Allohdan, odamlardan emas. Islomni demokratik, sotsialistik yoki kommunistik qilishga uringanlar ko'p bo'lgan. Holbuki Islom demokratiyaga zid, chunki hokim faqat Shariatni amalga oshiradi va u Shariat bilan cheklangan. U ummat tomonidan yollanmagan va ularning irodasini amalga oshirmaydi. Aksincha, u Shariatga muvofiq ularning manfaatlarini ko'zlaydi. Shuningdek, Islom sotsializmga ham zid, chunki unda mulkchilik miqdor bilan emas, balki usul bilan cheklanadi. U kommunizmga ham zid, chunki Islom hayotning asosi sifatida Allohga iymonni belgilaydi, xususiy mulkchilikni tan oladi va uni himoya qilishga harakat qiladi. Islomni o'sha g'oyalarni afzal ko'rish orqali demokratik, sotsialistik yoki kommunistik qilish begona madaniyat ta'siriga tushish, uning foydasini ko'rmaslik demakdir. Yanada yomoni shuki, G'arb intellektual yetakchiligi Islom aqidasiga zid bo'lgan aqidadir. Ba'zilar unga ta'sirlandi va ularning ma'lumotlilari dinni davlatdan ajratish kerak, deya boshladilar! Savodsizlari esa din siyosatga zid, deyishdi!! Dinga siyosatni aralashtirmang... Bu shuni ko'rsatadiki, madaniy hujumdan keyingi inqiroz davridagi musulmonlar begona madaniyatni o'rganib, unga ta'sirlandilar, aksincha, ilgari begona madaniyatlarni o'rganib, undan foydalangan, ammo ularning fikrlariga ta'sirlanmagan musulmonlar holatiga zid.

hat the Ummah would pass legislation and enacts canons. This contradicts Islam because the sovereignty is only for the Sharī’ah and not the Ummah and the laws are from Allah  and not from the people. There were many who tried to make Islam democratic, Socialist or Communist. Even though Islam contradicts democracy because the ruler only implements the Sharī’ah and he is restricted by it. He is not employed by the Ummah and nor does he implement their will. Rather, he looks after their interests according to the Sharī’ah. Likewise, Islam contradicts Socialism because for it ownership is restricted to the mode and not restricted by the amount. Also, it contradicts with communism because Islam makes the belief in Allah  the basis of life and advocates private ownership and acts to protect it. Making Islam Democratic, Socialist or Communist by preferring those thoughts constitutes being affected by the foreign culture and not benefiting from it. What is worse is that the Western Intellectual leadership is a creed which contradicts the creed of Islam. Some were affected by it and the educated amongst them began to say that religion should be separated from the state! And the uneducated amongst them would say religion is contrary to politics!! And do not enter politics into the religion...which indicates that the Muslims in the era of decline after the cultural invasion had studied the non-Islamic culture and were affected by it contrary to the situation of the Muslims before who studied the non-Islamic cultures and benefited from them but were not affected by their thoughts.

Shunday qilib, musulmonlarga har bir yuzaga kelgan masala uchun shariat hukmini chiqarish maqsadida ijtihod qilish farz edi. Chiqarilgan hukmlar esa Qur'on va Sunnatdan yoki Qur'on va Sunnat dalil sifatida ishora qilgan narsalardan chiqarilgan islomiy shariat hukmlari edi.

Thus, it was fard on the Muslims to perform Ijtihād to deduce the Sharī’ah rule for each issue that occurred. And the rules that were deduced were Islamic Sharī’ah rules, deduced from the Quran and Sunnah or whatever the Quran and Sunnah alluded to in terms of evidences.

Tafsir (Qur'on tafsiri) ilmi bilan bog'liq holda, ular Qur'on oyatlarini tushuntirib berar, oyatlarning ma'nolarini so'zlar va jumlalar ko'rsatgan narsaga ko'ra, ya'ni lug'aviy va shar'iy ma'nolar jihatidan, yoki o'sha so'z va jumlalarning ma'nosiga kiradigan voqealarni tan olish orqali izohlashga harakat qilar edilar. Tafsir kengayib, oyatlar ma'nolarining izohi batafsil bo'la boshlasa ham, hayot yoki qonunchilik haqidagi qarashlarga oid, begona madaniyatlardan kelgan deb qaraladigan Rim va Yunon tushunchalari tafsir adabiyotiga kiritilmadi. Darhaqiqat, ba'zi mufassirlar tomonidan to'qib chiqarilgan va zaif hadislar ham ishlatilgan. Ular islomiy bo'lmagan ma'nolarni Qur'on tafsiriga kiritishgan. Biroq bunga islomiy madaniyatga ta'sirlanish misoli sifatida emas, balki islomiy madaniyatga qo'shilgan begona narsa sifatida qarash kerak, xuddi Payg'ambar ﷺ aytmagan hadislarni kiritib qo'yilgani kabi. Hadislarni to'qish bilan bog'liq holda Islomga biror narsani qo'shib yuborish va begona madaniyatning fikrlarini qabul qilib, ularni Islom tarkibiga, Islomning bir qismi sifatida kiritish o'rtasida farq bor. Qisqasi, shar'iy ilmlarga begona madaniyatlar ta'sir qilmagan. Adabiy va lisoniy ilmlarga kelsak, arab tilining bosib olingan yurtlardagi boshqa tillarga ta'siri kuchli bo'lib, boshqa tillar hayotning kundalik ishlarida qo'llanilishdan chiqib ketgunga qadar davom etdi. Arab tili, Qur'on tili bo'lgani uchun, Islomni tushunishda siyosiy omil sifatida hayotning barcha ishlari ustidan yagona hukmron til bo'lib qoldi. Shu sababli, Islomga e'tiqod qilganidan keyin bosib olingan xalqlar bu ta'sirni mustahkamlashda ishtirok etganini ko'rasiz, chunki bu ular qabul qilgan dinning talablaridan biri edi. Shunday qilib, arab tili bosib olingan yurtlarning tillari va madaniyati ta'siriga uchramadi. Aksincha, til o'zi bosib olingan yurtga ta'sir ko'rsatdi va uning asl tillarini zaiflashtirdi, ularning ba'zilari butunlay yo'qolib ketdi yoki deyarli yo'qolib ketdi, arab tili esa Islomning yagona tili, davlat tomonidan ishlatiladigan yagona til, umumiy til, madaniyat, fan va siyosat tili bo'lib qoldi. Arab adabiyoti bosib olingan mamlakatlarda bog'lar, saroylar, dengizlar, daryolar, manzaralar kabi moddiy shakllarga duch kelgan bo'lsa-da, u ma'nolari, xayoli, o'xshatishlari va mavzulari ko'payishi bilan o'sdi, bulardan foydalandi, lekin Islomga zid fikrlar ta'siriga tushmadi. Shunday qilib, aqidaga oid Islomga zid jihatlarni uchratamiz, lekin musulmon adiblarining hech biri ularning ta'siriga uchramadi, aksincha, ularga butunlay qarshi chiqdi. Yunon falsafasi tarjima qilinib, unga e'tibor berilgan bo'lsa-da, ko'p xudolikka ishongan va ularga odamga o'xshash sifatlar bergan yunon adabiyoti musulmonlar orasida unchalik keng tarqalmadi, aslida unga hech qanday e'tibor berilmadi. Ha, ba'zi shaxslar Islom madaniyatiga mos bo'lgan chegaradan chiqib ketdi. Ular Islom tan olmagan ma'nolarga moyil bo'lib qoldilar. Ahloqan buzilgan ba'zi yozuvchi va shoirlar qilganidek, ular o'z she'rlariga Islom ma'qullamagan ma'nolarni kiritdilar. Ammo bular islomiy jamiyat nuqtai nazaridan e'tiborga loyiq bo'lmagan ozchilik edi. Ularning adabiyoti Islom taqiqlagan ma'nolar ta'siriga qanchalik uchragan bo'lmasin, bu Islom madaniyatiga ta'sir qilgan ta'sir emas edi. Aksincha, Islom madaniyati, arab madaniyati va arab tili hech qanday shubhadan xoli holda davom etdi.