Islomiy da’vatni (Islomga chaqiriqni) yetkazish davlatning asosiy vazifasidir.

Conveying the Islamic Da’wa (call to Islam) is the fundamental task of the State.

Ushbu modda shuning uchun tuzildiki, musulmonlarning majburiyati bo‘lish bilan birga, Islom da’vatini yetkazish Davlatning ham majburiyatidir. Islom da’vatini yetkazish Shariat hukmlarini munosabatlarda amalga oshirishning bir qismi bo‘lsa-da, va bu Davlat xuddi alohida musulmon kabi amalga oshirishi lozim bo‘lgan Shariat hukmidir, u boshqa davlatlar bilan munosabatlarining asosi sifatida qaraladi. Boshqacha aytganda, Davlatning butun tashqi siyosati ushbu asos ustiga quriladi. Shu sababli Islom da’vatini yetkazish Davlatning asosiy vazifasidir.

This article has been drafted because as well as being an obligation upon the Muslims, conveying the Islamic Da’wa is also an obligation upon the State. Although conveying the call to Islam forms a part of the implementation of Shari’ah in the relationships and although it is a Shari’ah rule that the State must implement as the individual Muslim does, it is considered as the basis upon which its relationships with other states is built. In other words, it is the basis upon which the whole of the State’s foreign policy is built. Therefore, conveying the Islamic Da’wa is the State’s main task.

Islomga da'vat qilish vojib ekanligining dalili Allohning (SWT) so'zlarida aks etgan.

The evidence that conveying the call to Islam is an obligation is reflected in the words of Allah (swt).

Ushbu Qur'on menga vahiy qilindi, toki u bilan sizlarni va u yetib boradigan kishilarni ogohlantirayin.” (TMQ 6:19); ya'ni, bu Qur'on kimga yetib borsa, o'shani ogohlantirish. Demak, bu ogohlantirish sizlar, musulmonlar uchun ham, uni yetkazadiganlaringiz uchun ham bordir; shu bois, bu ularni Rasululloh ﷺ nomidan uni yetkazishga da'vat etishdir. Boshqacha aytganda, bu faqat sizlarga emas, balki sizlarga va Qur'on yetib boradigan barcha kishilarga ogohlantirishdir. Rasululloh ﷺ aytdilar:

And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches.” (TMQ 6:19); meaning to warn whoever this Quran reaches. Hence, the warning is to you Muslims and it is also a warning to those whom you convey it to; thus, it is an invitation to them to convey it on behalf of the Messenger of Allah (pbuh) . In other words, it is not only a warning to you but rather a warning to you and to all those whom the Quran reaches. The Messenger of Allah (pbuh) said:

. نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَحَفِظَهَا وَوَعَاهَا وَأَدَّاهَا، فَ رُبَّ حَامِلِ فِقْهٍ غَيْرِ « » فَقِيهٍ، وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْ قَهُ مِنْه .

. نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَحَفِظَهَا وَوَعَاهَا وَأَدَّاهَا، فَ رُبَّ حَامِلِ فِقْهٍ غَيْرِ « » فَقِيهٍ، وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْ قَهُ مِنْه .

"Alloh, mening so'zlarimni eshitib, uni yodlab, anglab va yetkazgan bandasini obod qilsin. Ilmga ega bo'lib, uni tushunmaydigan kishilar bor, va ilmni o'zidan ko'ra ko'proq tushunadigan kishilarga yetkazadigan kishilar ham bo'lishi mumkin." (Musnad ash-Shofi'iy da Abdulloh ibn Mas'ud orqali). Alloh (SWT) ham aytdi.

“May Allah cause to flourish a slave (of His) who hears my words and memorize, perceive, and conveye them. There are those who have knowledge but no understanding, and there may be those who convey knowledge to those who may have more understanding of it than they do.” (in Musnad Al-Shafi’i through ‘Abd Allah Bin Mas’ud). Allah (swt) also said.

"Sizlardan shunday bir jamoa bo‘lsin, ular yaxshilikka chaqirsinlar" {Oli Imron, 104}. Bu yerdagi yaxshilik Islomdir. U (SWT) yana aytadi.

" And let there be [arising] from you a nation (a band of people) inviting to [all that is] good.” (TMQ 3:104), and the goodness is Islam. He (swt) also says.

"Va kimning so'zi Allohga da'vat qilib, yaxshi amal qilib va: "Albatta, men musulmonlardanman", degan kishinikidan yaxshiroq bo'lishi mumkin?" (TMQ 41:33), ya'ni Allohning diniga. Bularning barchasi Islomga da'vatni yetkazish farz ekanini ko'rsatadi va bu farz umumiy bo'lib, davlatni ham, butun musulmonlarni ham o'z ichiga oladi.

" And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."" (TMQ 41:33), in other words, to the Deen of Allah. All of these texts indicate that conveying the call to Islam is obligatory and this obligation is general and encompasses the State as well as the Muslims as a whole.

Da'vatni yetkazish davlatning asosiy faoliyati bo'lishi kerakligi haqidagi dalil Payg'ambar ﷺ ning so'zlari va amallaridan olinadi. U zot aytdilar:

As for the fact that conveying the Da’wa must be the State’s main activity, its evidence is derived from the words and actions of the Prophet (pbuh). He said.

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلاَّ اللَّهُ وَي ؤُْمِنُوا بِي وَبِمَا جِئْتُ « » بِهِ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّهَا، وَحِسَاب هُُمْ عَلَى اللَّهِ .

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلاَّ اللَّهُ وَي ؤُْمِنُوا بِي وَبِمَا جِئْتُ « » بِهِ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّهَا، وَحِسَاب هُُمْ عَلَى اللَّهِ .

“Menga odamlar bilan urushish buyurilgan, to‘ng‘ich Allahdan o‘zga iloh yo‘qligiga va men Allah tomonidan yuborilgan Elchi ekanimga, hamda men olib kelgan barcha narsaga ishonmagunlaricha ﷺ. Qachonki ular buni qilsalar, ularning qoni va mol-mulki men tomonimdan himoya qilinadi, faqat Shariat talab qilgan hollar bundan mustasno; ularning hisobi esa Allahga havoladir”, (Muslim riwoyatidagi so‘zlar bilan, ittifoq qilingan hadis). Al-Buxoriy ‘Urva ibn al-Ja’ddan, u Payg‘ambar ﷺ dan rivoyat qilgan:

“I have been commanded to fight against people, till they testify to the fact that there is no god but Allah, and believe in me (that) I am the Messenger (pbuh) (from the Lord) and in all that I have brought. And when they do it, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah.” (agreed upon, with the wording from Muslim). Al-Bukhari reported from ‘Urwah B. Al- Ja’d from the Prophet (pbuh) :

.» الْخَيْلُ مَعْقُودٌ فِي نَ وَاصِيهَا الْخَيْ رُ إِلَى ي وَْمِ الْقِيَامَةِ « .

.» الْخَيْلُ مَعْقُودٌ فِي نَ وَاصِيهَا الْخَيْ رُ إِلَى ي وَْمِ الْقِيَامَةِ « .

"Qiyomat kunigacha otlarning peshonasida xayr bor", va ot Jihodning vojibligi davom etishiga ishoradir. Qolaversa, Jihod yetakchining solih yoki fosiq bo'lishiga bog'liq emas, chunki bu hadis Jihodning solih va fosiq bilan, ular musulmon ekan, davom etishini ham bildiradi. Imom al-Buxoriy ushbu rivoyatni dalil qilib, "Payg'ambar ﷺ so'zlari sababli Jihod solih va fosiq bilan davom etadi" degan bob sarlavhasi ostida alohida bo'lim keltirgan.

“There is goodness in the forelocks of horses till the Day of Resurrection.” and the horse is an allusion to the continuation of the obligation of Jihad. Additionally, Jihad is not restricted to whether the leader is righteous or immoral since it also indicates the continuation of the Jihad with the righteous and immoral as long as they are Muslim. Al-Bukhari used this narration as evidence for Jihad continuing with the righteous and the immoral leader when he separated a section with the title “Chapter Jihad Continues with the Righteous and the Immoral due to the words of the Prophet (pbuh).

.» الْخَيْلُ مَعْقُودٌ فِي نَ وَاصِيهَا الْخَيْ رُ إِلَى يَ وْمِ الْقِيَامَةِ «.

.» الْخَيْلُ مَعْقُودٌ فِي نَ وَاصِيهَا الْخَيْ رُ إِلَى يَ وْمِ الْقِيَامَةِ «.

"Qiyomat kunigacha otlarning peshonasida xayr bor." Ahmad ham xuddi Buxoriy singari bu hadisni dalil sifatida keltirgan. Xuddi shunday, Said ibn Mansur Anas orqali rivoyat qilgan: u aytdi: Allah Elchisi ﷺ shunday dedilar.

“There is goodness in the forelocks of horses till the Day of Resurrection.”. Ahmad also used it as an evidence in the same manner as Al-Bukhari. And in the same manner, it is reported by Said Bin Mansur through Anas who said that the Messenger of Allah (pbuh) said.

. وَالْجِهَادُ مَاضٍ مُنْذُ بَ عَثَنِي اللَّهُ إِلَى أَنْ ي قَُاتِلَ آخِرُ أُمَّتِي الدَّجَّالَ، لا ي بُْطِلُه « » جَوْرُ جَائِرٍ وَلا عَدْلُ عَادِلٍ .

. وَالْجِهَادُ مَاضٍ مُنْذُ بَ عَثَنِي اللَّهُ إِلَى أَنْ ي قَُاتِلَ آخِرُ أُمَّتِي الدَّجَّالَ، لا ي بُْطِلُه « » جَوْرُ جَائِرٍ وَلا عَدْلُ عَادِلٍ .

“Va jihad Allah meni payg‘ambar qilib yuborgan kundan boshlab, ummatimning oxirgi a’zosi Dajjol (Masih ad-Dajjol) bilan jang qilguncha davom etadi. Har qanday zolimning zulmi va har qanday adolatli (hukmdorning) adolati uni bekor qilmaydi”. Bu hadisni Abu Dovud ham rivoyat qilgan, at-Termiziy esa unga izoh bermagan. Demak, Allohdan boshqa iloh yo‘qligini va Muhammad ﷺ Allohning Elchisi ekanini aytguncha qarshilik ko‘rsatayotganlar bilan jang qilish buyrug‘i davlat zimmasiga Islomga da’vat etishni yuklash majburiyatining dalilidir. Bu da’vat, ya’ni jihad, ummatning oxirgi a’zosi Dajjol bilan jang qilguncha davom etishi davlatning doimiy faoliyati to‘xtatilishi mumkin bo‘lmagan jihad ekanligining dalilidir. Ikki rivoyat birgalikda Islomga da’vat to‘xtatilmaydigan doimiy amal ekanligini ko‘rsatadi; shuning uchun u asosiy farzdir, chunki asosiy farz — har qanday holatda va uzilishsiz doimo bajariladigan amaldir.

“And Jihad will be performed continuously since the day Allah sent me as a Prophet (pbuh) until the day the last member of my community will fight with the Dajjal (Antichrist). The tyranny of any tyrant and the justice of any just (ruler) will not invalidate it”. This Hadeeth was also narrated by Abu Dawud and Al- Tirmidhi didn’t comment on it). So the order to fight until those who resist say that there is no god but Allah and that Muhammad is the Messenger of Allah (pbuh), serves as evidence about the obligation of conveying the call to Islam upon the State. The fact that this conveying, which is Jihad, is ongoing until the last of the Ummah fights the Dajjal is evidence that the State’s constant activity is Jihad that is not permitted to be disrupted. The two narrations together indicate that the call to Islam is a constant action that is not to be interrupted; therefore, it is the main duty because the main duty is the action that is constantly performed under all circumstances and without any disruption.

Bundan tashqari, Allahning Elchisi ﷺ Madinaga joylashgan vaqtdan to bu dunyodan o‘tguncha doimiy ravishda jihod holatida bo‘ldilar va jihod asosiy faoliyat edi. Undan keyin kelgan to‘g‘ri yo‘ldagi xalifalar ham uning izidan borib, jihodni o‘zlarining asosiy vazifasi deb bildilar. Shunday qilib, Allahning Elchisi ﷺ asos solgan va boshqargan Davlat jihodni o‘zining asosiy vazifasi deb oldi; ﷺ vafot etganlaridan keyin Davlatni sahobalar orasidan bo‘lgan xalifalar boshqardi va xuddi shunday Davlatning asosiy vazifasi jihod bo‘ldi. Shuning uchun Islom da’vatini yetkazish Davlatning asosiy vazifasi ekanligini belgilovchi dalil Sunnat va sahobalarning ijmoidan kelib chiqadi.

Besides, the Messenger of Allah (pbuh) was in a constant state of Jihad ever since he settled in Madinah until he departed this world and Jihad was the main activity. The rightly guided Khulafaa’ came after him and followed in his footsteps assuming Jihad as their main duty. So the State that the Messenger of Allah (pbuh) founded and headed undertook Jihad as its main duty; when he (saw) departed, the State was headed by the Khulafaa’ from among the Companions and similarly the State’s main task was Jihad. Therefore, the evidence stipulating that conveying the Islamic Da’wa is the State’s main task is derived from the Sunnah and the Ijma’ of the Companions.

Qo'shimcha ravishda, Allah Rasuli ﷺ Allah (SWT) uni payg'ambar qilib yuborgan paytdan boshlab to dunyodan o'tguniga qadar Islomga da'vatni yetkazib keldi. U Madinada davlat rahbari edi va u yerga joylashgach, tashqi siyosatini asosiy faoliyatiga va Davlatning diqqat markaziga aylantirdi. Amalga oshirilgan faoliyatlar hujumlar, yurishlar, razvedka to'plash va shartnomalar imzolashdan iborat edi. Bularning barchasi Islomni va uning da'vatini barcha odamlarga yetkazish uchun amalga oshirildi. Allah Rasuli ﷺ Davlatning kuchini va uning da'vatni xalqaro miqyosda yetkazish qobiliyatini his qilgach, bir vaqtning o'zida o'n ikki elchini o'n ikki hukmdorga yubordi, ularni Islomga chaqirdi, ular orasida Fors va Rum shohlari ham bor edi. Muslim Anas ibn Molikdan rivoyat qilgan:

Additionally, the Messenger of Allah (pbuh) used to convey the call to Islam since Allah (swt) sent him as a Prophet (pbuh) until he departed this world. He was the Head of State in Madinah and since he settled there he made his foreign policy the main activity and the State’s focus of attention. The activities undertaken ranged from raids, expeditions, intelligence gathering and signing treaties. All these activities were for the sake of conveying Islam and its Da’wa to all people. When the Messenger of Allah (pbuh) sensed the strength of the State and its ability to convey the Da’wa internationally, he dispatched twelve envoys simultaneously to twelve monarchs inviting them to Islam, amongst them the Kings of Persia and Rome. Muslim reported from Anas Bin Malik:

. كتَبَ إِلَى كِسْرَى وَإِلَى قَ يْصَرَ وَإِلَى النَّجَاشِيِّ وَإِلَى كُلِّ جَبَّارٍ أَنَّ نَبِيَّ اللَّهِ « » يَدْعُوهُمْ إِلَى اللَّهِ تَ عَالَى .

. كتَبَ إِلَى كِسْرَى وَإِلَى قَ يْصَرَ وَإِلَى النَّجَاشِيِّ وَإِلَى كُلِّ جَبَّارٍ أَنَّ نَبِيَّ اللَّهِ « » يَدْعُوهُمْ إِلَى اللَّهِ تَ عَالَى .

Payg'ambar ﷺ Allohning elchisi ﷺ Kisro (Fors shohi), Qaysar (Rim imperatori), Negus (Habashiston shohi) va har bir (boshqa) zolim hukmdorga ularni Allohga, Ulug' va Oliy Zotga da'vat qilib xat yozdilar. Arabiston yarimorolida Davlatning qudrati mustahkamlangani va arablar orasida da'vat yoyilib, odamlar Allohning dinini ommaviy ravishda qabul qila boshlagani ko'rilgach, u zot ﷺ Rimliklarni zabt etishga yuzlandilar; shu sababli Mu'ta va Tabuk jangları bo'lib o'tdi. Bu ham da'vatni yetkazish Davlat zimmasidagi farz ekanligi va uning asosiy vazifasi ekanligiga dalildir.

“The Prophet (pbuh) of Allah wrote to Chosroes (King of Persia), Caesar (Emperor of Rome), Negus (King of Abyssinia) and every (other) despot inviting them to Allah, the Exalted”. When he was satisfied about the might of the State within the Arabian Peninsula and about the spread of the Da’wah among the Arabs and people started to embrace the Deen of Allah (swt) in droves, he (swt) looked towards conquering the Romans; hence, the battles of Mu’ta and Tabuk took place. This also serves as evidence that conveying the Da’wa is an obligation upon the State and that it is its main task.