Hozirgi kunda musulmon ummatining inqirozi, u siyosiy, iqtisodiy yoki intellektual bo‘lsin, faqat bitta sababga ko‘ra yuz beryapti: Islomning hayotimizda keng qamrovli mafkura sifatida yo‘qligi.

Presently, the decline in the Muslim Ummah, whether it is political, economic, or intellectual, is due only one reason: the absence of Islam from our lives as a comprehensive ideology.

Musulmon dunyosidagi jamiyatlar islomga zid tizimlar asosida tashkil etilgan bo'lib, unda faqat nikoh, taloq, meros va ibodatga oid ba'zi islomiy qoidalar uchraydi; hukmronlik, iqtisod, ta'lim va tashqi siyosatga oid qonunlarda esa islomiy yo'nalish yo'q.

The societies in the Muslim world are organised by un-Islamic systems, sprinkled with a few Islamic rules related to marriage, divorce, inheritance, and „Ibadah; while, laws related to ruling, economics, education, and foreign affairs, have no Islamic orientation.

Misol tariqasida aytadigan bo'lsak, musulmonlar bo'ysundirilgan ta'lim dasturlari islomiy shaxsiyatni shakllantirish uchun mo'ljallanmagan, ya'ni shaxs hayot masalalarini Islomga muvofiq holda hukm qilib, baholay oladigan darajada emas.

As an example, the educational curricula, to which the Muslims are subjugated, are not designed to create the Islamic personality, whereby the individual judges and evaluate issues of life according to Islam.

Aksincha, Musulmon dunyosidagi ta'lim dasturlarini tugatganlar imonlarini faqat islomning ma'naviy jihati bilan chegaralaydilar. Ular hayotga pragmatizm yoki foyda nuqtai nazaridan qaraydilar va natijada shu fikrlarga asoslangan amallarni qiladilar, holbuki bu amallar Islomdagi dalilga asoslangan bo'lishi kerak edi.

On the contrary, those who graduate from the educational curriculum in the Muslim World limit their belief only to the spiritual aspect of Islam. They view life based on pragmatism or benefit and consequently embark on actions rooted in these thoughts, while these actions should have been based on the Daleel from Islam.

Islomiy aqida bilan bog'liq masalalar, masalan, Alloh (subhanahu va taolo)ning borligiga aql orqali kelish, hozirgi o'quv dasturidan chetda qolmoqda. Bu esa musulmon ummatini bir-biriga bog'lab turuvchi asos, ya'ni aqidani parchalab yuborish xavfini tug'dirmoqda. Bu xavf Islomni faqat falsafiy g'oya yoki diniy aqida sifatida muhokama qilish shaklida namoyon bo'lmoqda, bunday yondashuv esa zamonaviy muammolar va voqealarga javob bera olmaydi.

Issues related to the Islamic „Aqeedah itself, such as arriving at the rational conclusion in the existence of Allah (swt), are omitted from the present day curriculum. This threatens to rip apart the very fabric which binds the Muslim Ummah together; the „Aqeedah. This threat comes in the form of a discussion of Islam as a philosophical idea or a religion dogma, lacking the ability to address contemporary problems and occurrences.

Bularning barchasining ta'siri fiqhning taqdim etilishi va tushunilishiga halokatli zarar yetkazdi. Musulmon dunyosida odamlar fiqhga xuddi G'arbdagi odamlar ilohiyot yoki diniy fanlarga qaraganidek qarashadi, ya'ni uni osonroq fan deb hisoblashadi: uni asosan "diniy" moyil bo'lganlar yoki fan va texnologiyani o'rganishga aqli yetmaydiganlar o'rganadi.

The impact of all this has resulted in a crippling effect on the presentation and comprehension of the Fiqh. People in the Muslim World view the Fiqh in the same light that people in the West view theological or divinity studies i.e. as an easy discipline, studied by either the “religiously” inclined or by those who are not smart enough to study the sciences or technology.

Bu fiqhning qarashi musulmon dunyosidagi og'ishgan ta'lim dasturlarining bevosita natijasidir. Bu misollar faqat ta'lim tizimi bilan bog'liq emas; aksincha, ular butun jamiyatga singib ketgan, chunki jamiyatning butun tuzilishi islomga zid.

This view of the Fiqh is the direct result of the deviant educational curricula present in the Muslim world. These examples are not only related to the educational system; rather, they pervade throughout the entire society, since the entire structure of the society is un-Islamic.

Shu muhitda ummat qanday qilib yana gullab-yashnashi mumkin? Xalifalikni yo‘q qilib, so‘ngra bizga soxta mustaqillik bergach, mustamlakachilar musulmon yerlarini mafkuraviy va intellektual jihatdan bosib olingan holda qoldirishni ta’minladilar. Ular buni shaxsiyatimizda shunday bo‘shliq yaratish orqali amalga oshirdilar: biz Islom ’aqidasiga ishonamiz, ammo hayotga unga asoslanib qarамаймиз. Shu tariqa biz Islomning muammolarimizni hal qila olish qobiliyatiga bo‘lgan ishonch va ishonchni yo‘qotdik.

In the midst of this environment, how can the Ummah once again flourish? After destroying the Khilafah and then granting us pseudo-independence, the Imperialists made sure that the Muslim lands would remain ideologically and intellectually occupied. They achieved this by creating a gap in our personality whereby we would believe in the Islamic „Aqeedah yet not view life based on it. Thus, losing the trust and confidence in the ability of Islam to solve our problems.

Shunga ko'ra, bunday chalkash musulmonlarni yetishtiradigan ta'lim dasturlari dushmanimizning xalqaro vositasi, Birlashgan Millatlar Tashkilotining agentligi bo'lgan YUNESKO tomonidan yozilayotgani ajablanarli emas.

Consequently, it is not surprising that the educational curricula producing such confused Muslims are written by the international tool of our enemy, UNESCO, an agency of the United Nations.

Shunga tushunib, Ummatning eng muhim vazifasi Islomni hayotimizda tirik va keng qamrovli mafkura sifatida yana tiklashdir. Islomning to‘liq tatbiq etilishi va amalga oshirilishi Ummatning hozirgi tanazzulini to‘xtatadi. Bu vazifani Ummat e’tibordan chetda qoldirmasligi va uni kam baholamasligi kerak. Bu hayot-mamot masalasidir.

Realising this, the highest priority of the Ummah must be to bring Islam back in our lives as a vibrant and comprehensive ideology. The total application and implementation of Islam will stop the current decline of the Ummah. This task must not be undermined or underestimated by the Ummah. It is a matter of life and death.

"Ey iymon keltirganlar! Allohning va Uning Rasulining chaqirig'iga javob bering, Ular sizni sizga hayot beradigan narsaga chaqirganda; va bilingki, Alloh odam bilan uning qalbi o'rtasida to'siq bo'ladi va sizlar Unga qaytarilasizlar." (TMQ Al-Anfol: 24)

“O you who believe! Answer the call of Allah and His Messenger, when He calls you to that which will give you life; and know that Allah comes in between man and his heart, and that it is He to whom you shall return.” (TMQ Al-Anfal :24)

Yuqorida aytib o'tilganidek, biz Muhammad ﷺ ummatidan bo'lganimiz bilan baxtlimiz. Bu faxr va sharaf bizni ilhomlantirishi, ruhlantirishi va harakatga keltirishi kerak, toki Muhammad ﷺ ummatining dunyo yetakchilari sifatidagi haqli o'rnini qayta tiklash uchun mehnat qilaylik. Bu shunday bir ummatki, u quyidagi oyatni hayotga tatbiq etadi:

As mentioned earlier, we are fortunate to be from the Ummah of Muhammad (saw). This pride and honour should stimulate, motivate, and mobilise us to work to regain the rightful status of the Ummah of Muhammad (saw), as leaders of the World. An Ummah, which brings to life the Ayah:

“Biz sizni (ey Muhammad) faqat olamlarga rahmat qilib yubordik” ({Al-Anbiyo: 107})

“We have not sent you (O Muhammad) except as a Mercy to all the Worlds” (TMQ Al-Anbiya: 107)

Bu rahmatni insoniyatga faqat Shariat to‘liq joriy etilganda, davlat shaklida mujassamlangan holda taqdim etish mumkin.

This Mercy can only be presented to the humanity, when the Shari‟ah is implemented in totality, embodied in a state.