Qur’on va Sunnat da’vat g‘oyasini quyidagi atamalar orqali ham ifodalagan: haqqa bir-birini da’vat qilish (tavosiy); xushxabar berish (tabshir) va ogohlantirish (indhor); haqiqatni ochiq bayon qilish, nasihat qilish (nasiha) va odamlarni eslatish, Kitob ahli bilan eng yaxshi usulda munozara qilish, Allohning yo‘lida jihod qilish va dinni g‘olib qilish uchun mehnat qilish. Bundan tashqari, bunga oid yana ko‘plab misollar mavjud.

The Qur’an and Sunnah have also expressed the idea of da’wah with the terms; recommending one another to the truth (tawaasi); sending to give good tidings (tabsheer) and to warn (indhar); to clarify the truth, advising (naseeha) and reminding the people, and debating with the people of the Book with the best manner, and performing Jihaad in the path of Allah , and the work to make the deen prevail. And there are many more examples.

U dedi: "Asr bilan qasam (vaqt bilan). Albatta, inson ziyonda, faqat iymon keltirib, yaxshi amallar qilgan, bir-birlariga haqni tavsiya qilgan va bir-birlariga sabrni tavsiya qilganlar bundan mustasno." [TMQ 103:1-3]. U dedi: "Biz sizni (ey Muhammad ﷺ) faqat butun insoniyatga xushxabar beruvchi va ogohlantiruvchi qilib yubordik, ammo odamlarning ko'pchiligi bilmaydilar." [TMQ 34:28] U yana dedi: "Biz har bir Payg'ambarni faqat o'z qavmining tilida yubordik, toki u ularga (xabarni) aniq bayon qilsin." [TMQ 14:4]. U dedi: "Albatta, bu (Qur'on) butun olamlar (insonlar va jinlar) uchun faqat eslatmadir." [TMQ 81:27]. U dedi: "Albatta, bu (Qur'on) sizlar uchun (ey Muhammad ﷺ) haqiqatan ham eslatmadir."

He said, “By Al-’Asr (the time). Verily! Man is in loss, except those who believe and do good deeds, and recommend one another to the truth, and recommend one another to sabr (patience).” [TMQ 103:1-3]. He said, “And We have not sent you (O Muhammad ) except as a giver of glad tidings and a warner to all mankind, but most of men know not.” [TMQ 34:28] He also said, “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them.” [TMQ 14:4]. He said, “Verily, this (the Qur’an) is but a Reminder to (all) the worlds (mankind and jinn)’” [TMQ 81:27]. He said, “And verily, this (the Qur’an) is indeed a Reminder for you (O Muhammad )

…va sizning xalqingiz, va siz (bu haqda) so‘raladilar”. [TMQ 43:44]. U zot aytdi: “…ularga eng yaxshi tarzda bahs qiling.” [TMQ 16:125]. U zot aytdi: “Fitna (Allohdan boshqasiga sig‘inish, shirk) tugamaguncha va din (ibodat) faqat Allohniki bo‘lguncha ular bilan urushing.” [TMQ 8:39]. U zot aytdi: “U shunday zotki, Rasulini (Muhammad ﷺ) hidoyat va haq din bilan yubordi, toki uni barcha dinlardan ustun qilsin, garchi mushriklar yomon ko‘rsalar ham.” [TMQ 61:9] Allohning Rasuli ﷺ aytdilar: “Albatta, din – nasihatdir.” U zotdan so‘raldi: “Kimga, ey Allohning Rasuli?” U zot aytdilar: “Allohga, Uning Kitobiga, Rasulиga, musulmonlarning imomlariga va umumiy xalqqa” [ittifoq bilan rivoyat qilingan]. Sulaymon ibn Buraydah otasi orqali rivoyat qiladi: “Allohning Rasuli ﷺ biror kishini lashkar yoki g‘azotga boshliq qilib tayinlasalar, unga shaxsiy hayotida Allohdan qo‘rqishni va o‘zi bilan birga bo‘lgan musulmonlarga yaxshilik qilishni vasiyat qilardilar. Shuningdek, aytardilar: ‘Allohning nomi bilan, Allohning yo‘lida jang qiling. Allohga iymon keltirmaganlar bilan urushing. Mushriklardan dushmaningiz bilan uchrashganingizda, ularni uch ishdan biriga chaqiring.”

and your people, and you will be questioned (about it).” [TMQ 43:44]. He said, “… and argue with them in a way that is better.” [TMQ 16:125]. He said, “And fight them until there is no more Fitnah (disbelief ie worshipping others beside Allah) and the deen (worship) will all be for Allah alone.” [TMQ 8:39]. He said, “He it is Who has sent His Messenger (Muhammad ) with the guidance and the religion of truth to make it prevail over all (other) Deens (ways of life) even though the mushrikeen hate (it).” [TMQ 61:9] The Rasool of Allah said, “Verily, the deen is advice.” He was asked, “To whom O Rasool of Allah ?” He said: “For Allah, His Book, Messenger, imaams of the Muslims and the masses” [agreed upon]. Sulayman b. Buraydah reported on the authority of his father who said, “When the Rasool of Allah appointed anyone as leader of an army or raiding expedition he would exhort him to fear Allah (in his private matter) and to be good to the Muslims who were with him. He would say, ‘Fight in the name of Allah and in the cause of Allah. Fight against those who do not believe in Allah. When you meet your enemy from the Mushrikeen, invite them to three courses of action.

Agar ular ulardan birortasiga javob bersa, uni ulardan qabul qiling va ularga hech qanday zarar yetkazishdan o'zingizni tiying. Ularni (Islomni qabul qilishga) da'vat eting; agar ular sizga javob bersa, undan qabul qiling va ular bilan urushishdan to'xtang ...” [Muslim rivoyat qilgan]. Allohning Rasulidan rivoyat qilinadi, u shunday degan: “Alloh mening so'zimni eshitib, uni yodlab, tushunib va yetkazgan bandasining yuzini yorug' qilsin. Chunki shunday bo'lishi mumkinki, kimdir fiqhni (ilmni) olib yuradi, lekin faqih emas. Shuningdek, shunday bo'lishi mumkinki, kimdir fiqhni o'zidan ko'ra fiqhda kuchliroq bo'lgan kishiga olib boradi.” [Tirmiziy rivoyat qilgan] Shu tariqa oyatlar va hadislar bir masalani tasdiqlaydi: har bir oyat yoki hadis ichida da'vat bor. Da'vat hammani qamrab oladi va barcha musulmonlar imkoniyatlariga ko'ra uni amalga oshirishi lozim.

If they respond to any one of them, accept it from them and restrain yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them ...’” [Reported by Muslim]. It has been narrated from the Rasool of Allah that he said, “May Allah illuminate the face of a servant who heard my statement, so he memorised, understood and conveyed it. For it may occur somebody carries Fiqh (knowledge) without being a faqeeh (knowledgeable). It may also occur that somebody carries Fiqh to somebody who is of greater Fiqh than him.” [Reported by Tirmizi] In this manner the ayaat and ahadeeth have all corroborated the same issue such that each ayah or hadeeth carries the da’wah within it. The da’wah includes everyone, and all the Muslims should undertake it according to ability.

Agar biz faqat amr bil ma’ruf va nahiy anil munkar haqidagi, da’vatning boshqa oyatlaridan farqli ravishda, faqat shu mavzuga oid oyatlarga murojaat qilsak, ko‘ramizki, bu oyatlar Islomdagi bu buyuk ustun barcha musulmonlarni o‘z ichiga olishi kerakligini bizga bildirgan. Bizning o‘rnak va namunamiz bo‘lgan Payg‘ambar ﷺ haqidagi oyatda shunday deyilgan: “… u ularni ma’ruf ishlarga buyuradi, munkardan qaytaradi, ularga tayyibot (ya’ni barcha yaxshi va halol narsalar)ni halol qiladi, khabaiths (ya’ni barcha yomon va harom narsalar)ni esa ularga harom qiladi…” [TMQ 7:157].

If we come to the verses which only relate to enjoining the ma’roof and forbidding the munkar and not other verses of da’wah, by way of example, we will see that these verses have informed us that this great pillar in Islam must include all the Muslims. The verse, in respect to the Prophet who is our example and model, says; “… he commands them with the Ma’roof and forbids them from the Munkar; he allows for them as lawful the tayyibaat (ie all good and lawful things) and forbids to them as unlawful the khabaa’ith (all evil and unlawful things)…” [TMQ 7:157].

Bu, Uning Risolatini yakunlaganini aniq ko'rsatadi. U shunday zotki, Allah Uning tili orqali har bir yaxshilikni buyurgan va har bir yomonlikni man etgan, har bir tayyib (halol) narsani ruxsat etgan va har bir xabis (harom) narsani taqiqlagan. ﷺ

This clarifies the completion of His Message. He is the one on whose tongue Allah ordered every good and forbade every evil, allowed every tayyeb (lawful thing) and prohibited every khabeeth (unlawful thing).

Ummat bilan bog‘liq holda oyatlarda shunday deyiladi: “Siz insonlar uchun chiqarilgan eng yaxshi ummatsiz; siz ma’ruf ishlarga buyurasiz, munkardan qaytarasiz va Allohga iymon keltirasiz...” [TMQ 3:110] Bu yerdagi ummat barcha musulmonlarni o‘z ichiga oladi: alohida shaxslar, guruhlar va hokimiyat egalari shu tariqa har bir ma’ruf ishga buyurish va har bir munkardan qaytarish vazifasini zimmalariga oladilar.

In relation to the Ummah the verses say, “You are the best of peoples ever raised up for mankind; you enjoin the ma’roof and forbid the munkar, and you believe in Allah...” [TMQ 3:110] The Ummah here includes all Muslims, as individuals, groups and people of authority such that they undertake the enjoining of every ma’roof and forbidding of every munkar.

Individlarga nisbatan Qur'on oyatlari shunday deydi: "Mo'min erkaklar va mo'min ayollar bir-birining do'stlari (yordamchilari, himoyachilari) bo'lib, ma'ruf ishga buyuradilar va munkardan qaytaradilar..." [TMQ 9:71] Qurtubiy shunday degan: "Alloh ma'ruf ishga buyurish va munkardan qaytarishni mo'minlar bilan munofiqlar (ikkiyuzlamachilar) o'rtasidagi farq qilib qo'ydi. Demak, mo'minlarning eng xos sifati — ma'ruf ishga buyurish va munkardan qaytarish bo'lib, ularning boshida Islomga da'vat turadi." [Tafsir al-Qurtubiy 4/47] Guruhlar va partiyalarga nisbatan oyatlar ularning harakat turini aniqlab beradi. Oyatda shunday deyiladi: "Sizlardan shunday bir guruh bo'lsin, ular yaxshilikka (Islomga) da'vat qilsin, ma'ruf ishga buyursin va munkardan qaytarsin. Aynan ular najot topguvchilardir." [TMQ 3:104] Hokimiyat egalariga nisbatan oyatda shunday deyiladi: "Agar Biz ularga yer yuzida hokimiyat bersak, (ular) namozni o'qiydilar, zakotni beradilar, ma'ruf ishga buyuradilar va munkardan qaytaradilar. Barcha ishlarning oxiri esa Allohning qo'lidadir." [TMQ 22:41] Qur'on da'vatning Islomga bo'lishi kerakligini aniqlab bergan: "Sizlardan shunday bir guruh bo'lsin, ular yaxshilikka (Islomga) da'vat qilsin..." [TMQ 3:104]; "Islomga da'vat etilayotgan holda, Allohga nisbatan yolg'on to'qigandan ko'ra zolimroq kim bor?" [TMQ 61:7]; "Albatta, sen (ey Muhammad ﷺ) ularni to'g'ri yo'lga chaqirasan." [TMQ 23:73] Qur'on da'vatning Allohga bo'lishi kerakligini ham aniqlab bergan: "Allohga da'vat qilib, yaxshi so'z aytgan kishidan ko'ra go'zalroq so'z kimning so'zi bo'lardi?" [TMQ 41:33]; "Ayting (ey Muhammad ﷺ): 'Mana bu mening yo'lim: men va menga ergashganlar aniq bilim bilan Allohga da'vat qilamiz.'" [TMQ 12:108] Qur'on da'vatning Allohning nozil qilgan narsasi bilan hukm qilishga bo'lishi kerakligini aniqlab bergan: "Ular o'rtasida hukm qilish uchun ularni Alloh va Uning Rasuliga chaqirilganda, ulardan bir guruh yuz o'girib, qaytib ketadi." [TMQ 24:48]; “Mo‘minlarning so‘zi, ular o‘rtalaridagi ishni hal qilish uchun Allohga va Uning Rasuliga chaqirilganda, faqat: «Eshitdik va itoat qildik», deyishlaridir.” [TMQ 24:51]; “…Ular o‘rtasidagi nizoni hal qilish uchun Allohning Kitobiga chaqirilganlarida, ulardan bir guruhi yuz o‘giradi, ular esa (haqiqatdan) qaytgan bo‘ladilar.” [] Ma’ruf (yaxshi ishlar)ga buyurish va munkar (yomon ishlar)dan qaytarish farz al-kifoya (kifoya qiluvchi farz)dir, ba’zilar esa bu vazifaga alohida mas’ul etilgan. Uni bajargan kishi ajrga sazovor bo‘ladi, uni tark etgan kishi esa bu vazifa ado etilguncha uzrli sanalmaydi, chunki Alloh bu farzni bajarishning natijasi sifatida “najot”ni, uni tark etishning natijasi sifatida esa “azob”ni belgilagan. U zot aytadi: «Ular o‘zlariga eslatilgan narsani unutganlarida, yomonlikdan qaytarganlarni qutqardik, zolim bo‘lganlarni esa, itoatsizlik qilganlari uchun, og‘ir azob bilan ushladik.» [] Iymon eng ulug‘ ma’ruf va har bir ma’rufning asosi bo‘lgani uchun, kufr esa aksincha, eng ulug‘ munkar va har bir munkarning asosidir. Itoat amallari eng ulug‘ ma’ruf’dan chiqqan ma’ruflar bo‘lgani uchun, itoatsizlik amallari esa aksincha, eng ulug‘ munkar’dan chiqqan munkarlardir. Alloh nozil qilgan narsa bilan hukm qilish itoat amallarining boshi bo‘lib, uning orqali iymon va itoat amallari saqlanadi, da’vat olib boriladi va din yoyiladi; Alloh nozil qilgan narsadan boshqasi bilan hukm qilish esa, aksincha, itoatsizlik amallarining boshi bo‘lib, u havoyi-nafs, xohish-istaklarga ergashish va adashishni anglatadi.

Shunga ko'ra, ummatning ushbu farzni joriy etish borasida birlashishi vojibdir. Diniy masalalar bilan qiziqadigan musulmon shuni bilsin: u oyat yoki hadisni o'qiganida, unda nazarda tutilgan yagona kishi o'zi emas, balki bu barcha uchun xitobdir. Gap garchi Rasulullah ﷺ ga qaratilgan bo'lsa ham, to tahsis qiluvchi dalil bo'lmas ekan, bu xitob ul zot orqali ummatga qaratilgan xitobdir. Alloh Imon borasida musulmonga buyurganda, bu buyruq uning o'ziga ham, boshqalarga ham tegishlidir; ibodat borasidagi buyruq ham uning o'ziga va boshqalarga taalluqlidir; Alloh nozil qilgan narsa bilan hukm qilish haqidagi buyruq ham xuddi shunday, uning o'ziga va boshqalarga tegishlidir.

Accordingly, it is obligatory on the Ummah to unite on establishing this obligation. Let the Muslim who is concerned about the matters of his deen know that when he reads an ayah or hadeeth, he is not the only one intended with it, but it is a speech to all. Even if the speech is directed towards the Messenger , it is an address to the Ummah through him as long as there is no evidence of specification.When Allah orders a Muslim regarding Imaan, it is an order for him and others, and the order regarding worship is an order for him and others, and the order to rule by what Allah has revealed is an order for him and others as well.