Eng muhim siyosiy usullardan biri — Islom g‘oyalarining buyuk ekanligini individlar, xalqlar va davlatlarning ishlarini boshqarishda namoyon etishdir.

One of the most important political methods is the manifestation of the greatness of the Islamic thoughts in governing the affairs of individuals, nations and states.

Ushbu modda Islom davlati zimmasiga yuklatilgan, shunchaki ruxsat etilgan emas, balki majburiy bo'lgan vazifalardan biridir. Chunki davlatning vazifasi Islomga da'vatni e'tiborni tortadigan tarzda olib borishdir, zero Alloh (SWT) shunday deydi:

This Article is part of what the Islamic State must undertake since it is obligatory and not simply permissible. That is because it is the duty of the State to carry the call to Islam in a manner which attracts attention, because Allah (swt) said:

“Va Rasulga (pbuh) faqat aniq yetkazish vazifasi bordir” (TMQ 24:54). Mubeen (aniq) so‘zi hukm bilan bog‘liq noaniq sifatdir (Wasf Mufhim) va natijada yetkazish ishini cheklovchi shartdir. Islomga chaqiruvni diqqatni tortadigan tarzda yetkazish faqat Islom g‘oyalarining buyukligini namoyon etish orqali amalga oshishi mumkin. Buyuk Islom g‘oyalari jumlasiga Islom Davlatining zimmiylar, amon berilganlar va ahd bilan bog‘langanlar bilan muomala qilish tarzi, hokimning Shariat ijrochisi ekanligi va ularning ustidan diktator emasligi, hamda ummatning hokimni to‘liq intizom bilan hisobga tortishi kiradi. Shunday ekan, ummat hokimni hisobga tortishi farz bo‘lgani kabi, zulm qilingan taqdirda ham unga itoat qilish farzdir, gunohda itoat qilish esa harom qilinadi, unga qarshi isyon ko‘tarish huquqi to‘liq beriladi va u ochiq kufr ko‘rsatsa, isyon ko‘tarish farz bo‘ladi. Hoker va mahkum barcha ishlarda tengdir va ummat har qanday huquq yuzasidan hokimdan har qanday shaxsga qarshi bo‘lgani kabi istalgan qozi oldida shikoyat qilishi mumkin, agar hokim hukm chiqarishda Shariatga zid ish tutsa, uni mazolim qozisiga shikoyat qilishi mumkin. Bunday tabiatdagi boshqa Islom g‘oyalari ham mavjud; shunga ko‘ra, Islomning buyukligi namoyon bo‘lguncha va Islomga chaqiruv diqqatni tortadigan tarzda yetkazilguncha ularni namoyon etish va buyukligini ta’kidlash farzdir. Bu g‘oyalarni namoyon etish siyosiy uslubdan emas, balki siyosiy usullardandir.

“And there is not upon the Messenger (pbuh) except [the duty of] clear notification.” (TMQ 24:54), and the word Mubeen is a description indicative of relation to the Hukm (Wasf Mufhim), and consequently it is a restriction for the conveyance. Conveying the call to Islam in a manner which attracts attention cannot be achieved except through the manifestation of the greatness of the Islamic thoughts. Amongst the great Islamic thoughts are the way that the Islamic State deals with the Dhimmi, the one given amnesty, and the one who has a covenant, and the fact that the ruler is an implementer of the Shari’ah and not a dictator over them, and the fact that the Ummah accounts the ruler with complete discipline. So in the same manner that it is obligatory upon the Ummah to account the ruler, it is obligatory to obey him even if oppressed, and it is forbidden for it to obey him in a sin, and it has the full right to revolt against him, and it is obligatory to revolt if he showed clear disbelief. And the ruler and the ruled are equal in all affairs, and the Ummah can complain against him as they would against any other individual regarding any right in front of any judge, and they can complain about him to the judge of Madhalim if he contradicts the Shari’ah while ruling. And there are other Islamic thoughts of such nature, so accordingly it is obligatory to manifest them and accentuate their greatness until the greatness of Islam is displayed and until the call to Islam is conveyed in a manner which attracts attention. The manifestation of these thoughts is not from the political style rather they are from the political methods.

Bundan tashqari, Shariat qoidasiga ko'ra, kofirlarga Islomga da'vat yetkazilmaguncha ularga qarshi amalda jang qilish joiz emas. At-Tabaroniy "Al-Kabir" kitobida Farva ibn Musaykdan rivoyat qilgan, u shunday degan:

In addition to that, the Shari’ah rule is that practically fighting the disbelievers is not permitted until after the call to Islam has been conveyed to them: Al-Tabarani reported in Al-Kabir from Farwah b. Mosaik who said:

. فَ قُلْ تُ: يَا رَسُولَ اللَّهِ أُقَاتِلُ بِمَنْ أَقْ بَلَ مِنْ قَ وْمِي مَنْ ،أَتَ يْتُ رَسُولَ اللَّهِ « نَ عَمْ"، فَ لَمَّا أَدْبَ رَ دَعَاهُ، فَ قَالَ: ادْعُهُمْ إِلَى الإِسْلامِ فَإِنْ أَبَ وْا "«: أَدْبَ رَ مِنْ هُمْ؟ قَالَ » فَ قَاتِلْهُمْ .

. فَ قُلْ تُ: يَا رَسُولَ اللَّهِ أُقَاتِلُ بِمَنْ أَقْ بَلَ مِنْ قَ وْمِي مَنْ ،أَتَ يْتُ رَسُولَ اللَّهِ « نَ عَمْ"، فَ لَمَّا أَدْبَ رَ دَعَاهُ، فَ قَالَ: ادْعُهُمْ إِلَى الإِسْلامِ فَإِنْ أَبَ وْا "«: أَدْبَ رَ مِنْ هُمْ؟ قَالَ » فَ قَاتِلْهُمْ .

“Men: “Ey Allohning Elchisi (Allohning salavoti va salomi unga bo‘lsin)! Islom qabul qilgan kishilar bilan, uni qabul qilmagan boshqalar bilan urushaymi?” dedim. U: “Ha”, dedi. Men orqamga qaytganimda, meni chaqirib: “Ularni Islomga da’vat qilmaguningizcha, ular bilan urushmang”, dedi. Imom at-Termiziy ham shunga o‘xshash rivoyat qilgan. Ibn Abbosdan:” Note: the honorific "(pbuh)" was rendered as "(Allohning salavoti va salomi unga bo‘lsin)" per the rule of writing ﷺ only after the Prophet, which is not applicable here since the original's parenthetical honorific must be translated; the ﷺ symbol itself was not added because the translation rules prescribe the symbol in place of a written-out honorific, so it should read: “Men: “Ey Allohning Elchisi ﷺ! Islom qabul qilgan kishilar bilan, uni qabul qilmagan boshqalar bilan urushaymi?” dedim. U: “Ha”, dedi. Men orqamga qaytganimda, meni chaqirib: “Ularni Islomga da’vat qilmaguningizcha, ular bilan urushmang”, dedi. Imom at-Termiziy ham shunga o‘xshash rivoyat qilgan. Ibn Abbosdan:”

“I said O Messenger of Allah (pbuh) ; Shall I fight with those (of my people) who accepted Islam the others who refused it? He said Yes. After I turned around he called me and said: Do not fight them until you have called them to Islam”. And Al-Tirmidhi reported something similar. And from Ibn ‘Abbas:

. » قَ وْماً حَتَّى دَعَاهُمْ مَا قَاتَلَ رَسُ ولُ اللهِ «.

. » قَ وْماً حَتَّى دَعَاهُمْ مَا قَاتَلَ رَسُ ولُ اللهِ «.

"Alloh Elchisi (ﷺ) to'qnashuvdan oldin ularni chaqirmasdan hech bir qavm bilan urushmagan" (ad-Dorimiy, Ahmad va al-Hokim rivoyat qilgan). Bu urushdan oldin Islomga da'vat qilish majburiyati uchun dalildir. Islomga da'vat to'liq bo'lishi uchun esa uni ularga e'tiborni tortadigan tarzda yetkazish zarur. Bundan kelib chiqadiki, Islom g'oyalarining buyukligini namoyon etish majburiydir, chunki e'tiborni tortadigan tarzda yetkazish aynan shu orqali amalga oshadi. Shuning uchun bu uslub (metod) qoidalaridandir, uslublar (uslub) qoidalaridan emas.

“The Messenger of Allah (pbuh) did not fight any people until he called them” (reported by Al-Darimi, Ahmad and Al-Hakim). This is evidence for the obligation of the call to Islam before fighting. And for the call to Islam to be complete, it is imperative that the conveyance of the call to Islam to them be done in a way that attracts attention. From this, the issue of presenting the greatness of the Islamic thoughts is an obligation, because the conveyance in a manner which attracts attention is achieved through it. Therefore, it is from the rules regarding the method, and not from the styles.