Islomni haqiqiy ravishda olib yuradigan va uni hukmronlikda hamda hayotda qayta tiklash uchun ixlos bilan ishlaydigan kishi, yakka shaxs bo'lsin yoki guruh, hech qanday kufr hukmronligida ishtirok eta olmaydi, holbuki u uni yo'q qilish uchun ishlayotganini da'vo qiladi. Chunki kufr hukmronligida ishtirok etish, ya'ni kufr tizimlari va qonunlarini qo'llaydigan hukmronlikda qatnashish, kufr tizimlarini yo'q qilish emas, balki ularni mustahkamlashdir. Kufr hukmronligida ishtirok etishni oqlash uchun keltirilishi mumkin bo'lgan dalil esa Allohga 􀀬 va mo'minlarga qilingan aldashdan oldin, o'z-o'zini aldashdan boshqa narsa emas. Ayniqsa, o'sha dalil ma'nosi va sahihligi qat'iy bo'lgan shar'iy dalillarga zid kelganda.

The one who carries Islam truthfully, and works with sincerity to re-establish it in ruling and life, whether as an individual or group, is not able to participate in any kufr rule, while claiming that he is working to destroy it. This is because participating in a kufr rule, which applies the systems and laws of kufr, is consolidation of the systems of kufr and not destruction of them. The proof that may be brought, to justify participation in a kufr rule, is nothing but selfdeception, before deception to Allah 􀀬 and the believers. Especially when that proof is in conflict with the Shar’ee evidences, which are definite in meaning and authenticity.

Da'vat tashuvchisi uchun aql bilan chiqarilgan, lekin Shar' e'tibor bermagan maslahatni (manfaatni) dalil sifatida olib, o'zi uchun matn qat'iy ma'no va sahihlikka ega bo'lgan matnga qarshi chiqishini oqlash, yoki haqiqiy dalil darajasiga yetmagan biror narsaga tayanib, Alloh 􀀬 nozil qilganidan boshqa narsa bilan hukm qiladigan kufr hukumatida ishtirok etishni oqlash - bu, albatta, og'ir sinov va katta gunoh. Holbuki, kufr hukumatida ishtirok etish qat'iy ma'no va sahihlikka ega bo'lgan dalillarga zid keladi. Bu dalillar Alloh 􀀬 nozil qilgan narsa bilan hukm qilishni farz qiladi va Alloh 􀀬 nozil qilganidan boshqa narsa bilan hukm qilishni taqiqlaydi.

It is indeed a severe test and a great sin, for the da’wah carrier to resort to taking a maslahah (interest), which his mind deduces, but the Shar’a did not consider, as an evidence to justify for himself his opposition to the text that is definite in meaning and authenticity. Or for him to resort to something not amounting to be a shubhat ad-daleel (semblance of an evidence), in order to justify participation in a kufr rule, which governs by other than what Allah 􀀬 has revealed; even though participation in kufr rule contradicts the evidences that are definite in meaning and authenticity. These evidences oblige ruling by what Allah 􀀬 has revealed and prohibit ruling by other than what Allah 􀀬 has revealed.

Ular an-Najoshiyning hikoyasini — uning o‘limini Payg‘ambar ﷺ o‘sha kuni sahobalarga e’lon qilgan va unga Salatul Janozani o‘qigan — kufr hukmiga qatnashishni oqlash uchun dalil sifatida olishadi, ya’ni Alloh (SWT) nozil qilgan narsa bilan hukm qilmaydigan hukumatda ishtirok etish uchun. Ular shunday fikrda: go‘yo an-Najoshiy Payg‘ambar ﷺ davrida Islomni qabul qilgan, lekin Islomni qabul qilishdan oldin hukm qilgan tizimi islomiy bo‘lmagan bo‘lsa-da, o‘sha tizim bilan hukm qilishni davom ettirgan. Buni isbotlash uchun ular Imom al-Buxoriy rivoyat qilgan, Najoshiyning o‘limi va u uchun o‘qilgan namoz bilan bog‘liq oltita hadisni keltiradilar. Ulardan uchtasini Jobir ibn Abdulloh al-Ansoriy, qolgan uchtasini Abu Hurayra rivoyat qilgan. Ammo bu oltita dalil kufr hukmlari va kufr qonunlari bilan hukm qiladigan kufr hukumatida ishtirok etishni oqlash uchun dalil bo‘la olmaydi.

They take the story of an-Najashi - whose death the Messenger 􀁕 announced to the Sahabah the day he died and then prayed Salatul Janazah for him - as an evidence to justify participation in a kufr rule that rules by other than what Allah 􀀬 has revealed. They take the view that the Najashi had embraced Islam in the time of the Messenger 􀁕 and continued to rule by the system that he used to rule with before he had embraced Islam, even though it was a non-Islamic system. To prove this, they cite six ahadith, reported by al-Bukhari, relating to Najashi’s death and the prayer that was performed for him. Three of them have been narrated by Jaabir b. ‘Abdullah al-Ansari and the other three by Abu Hurayra. Even though these six evidences cannot stand up as an evidence to justify participation in a kufr rule that rules by kufr systems and laws.

Quyidagi nuqtalar bu masalani tushuntiradi.

The following points will explain this matter.

Buxoriy bu hadislarni rivoyat qilganda, ulardan beshtasini «Bob mawt an-najashi» («An-Najoshiyning vafoti haqidagi bob») sarlavhasi ostiga joylashtirgan.

1 - When Bukhari reported these ahadith, he placed five of them under the heading ‘Bab mawt an-najashi’ (Chapter on the death of an-Najashi)

Va u "Bob al-janoiz" (Janoza namozi bobi)da oltinchisini rivoyat qilgan.

and he reported the sixth in ‘bab al-janaaiz’ (Chapter of funeral prayers).

Barcha oltita hadis an-Najoshiyning vafoti bilan bog'liq: Payg'ambarning ﷺ sahobalarga uning vafoti haqida xabar bergani, uning solih kishi ekanini va ularning birodari bo'lganini aytgani, so'ngra u ﷺ ulardan an-Najoshiy uchun Allohdan mag'firat so'rashlarini va u bilan birga janoza namozini o'qishlarini buyurgani. Bular uning musulmon bo'lganini ko'rsatadi.

All six ahadith are to do with the death of an-Najashi, the Messenger’s 􀁕 informing of the Sahabah about his death, that he was a pious man, and he was their brother, then he 􀁕 ordered them to ask Allah 􀀬 to forgive him, and to pray with him the funeral prayer for an-Najashi. These indicate that he was a Muslim.

2 - Ibn Hajar al-’Asqalaani “Fathul Boriy” kitobida (Imom Buxoriy “Sahih”iga sharh) Buxoriyning (bu voqea haqidagi) rivoyatiga izoh bergan.

2 - Ibn Hajar al-’Asqalaani, in his book ‘Fathul Baari’ (commentary on the Sahih of Bukhari), commented on Bukhari’s report (on the incident)

"an-Najashiyning o'limi" sarlavhasi ostida, uning Islomni qabul qilgani haqidagi xabari emas. U shunday degan: "Al-Buxoriy an-Najashiyning (ya'ni uning) Islomni qabul qilgani haqida xabar bermagani, balki uning o'limini zikr qilgani bilan bog'liq chalkashlik bor. Bu uning Islomni qabul qilishi haqidagi hikoya unga isbotlanmagani uchun, o'limi haqidagi hikoya esa aniq bo'lgani uchundir. Shuning uchun u o'lim hikoyasini zikr qilgan, ya'ni an-Najashiy uning janozasiga qilingan namozdan Islomni qabul qilgan deb tushunilishi uchundir." 3 - Al-Buxoriy rivoyat qilgan hadislarning matni shuni ko'rsatadiki, Rasulullah ﷺ an-Najashiyning o'limi va uning Islomni qabul qilganini, vahiy orqali, o'lgan kunida bilgan. Shuningdek, sahobalar uning Islomni qabul qilganini va o'limini faqat Rasulullah ﷺ ularga xabar berganda bilganlar. Masalan, Jobir hadisida aytilgan: "Rasulullah ﷺ an-Najashiy vafot etganda dedilar: 'Bugun solih bir kishi vafot etdi. Shunday ekan, turinglar va birodaringiz Ashamaga namoz o'qinglar.'" Abu Hurayra hadisida esa zikr qilinadiki: "Rasulullah ﷺ Habashiston hukmdori an-Najashiyning o'lgan kuni ularga uning o'limi haqida xabar berdilar." Bu shuni ko'rsatadiki, Rasulullah ﷺ an-Najashiyning o'lgan kuni vahiy orqali uning o'limi va Islomni qabul qilganini bilganlar. Jobir ibn Abdulloh rivoyat qilgan, Rasulullah ﷺning sahobalarga: "Bugun solih bir kishi vafot etdi" va "Shunday ekan, turinglar va birodaringiz Ashamaga namoz o'qinglar" degan so'zlari shuni ko'rsatadiki, ular uning Islomni qabul qilganini bilmagan. Chunki agar ular buni oldindan bilganlarida, Rasulullah ﷺning "solih bir kishi" va "birodaringiz" kabi iboralarni ishlatishlariga ehtiyoj bo'lmas edi. Sababi, sahobalardan biri vafot etganda janoza namoziga chaqirganlarida, ular bunday iboralarni ishlatmaganlar.

under the title ‘death of an-Najashi’ rather than his report on his conversion to Islam. He said; “There was confusion that al-Bukhari did not report about his (ie an-Najashi) conversion to Islam, which is its true place, and instead he reported his death. This was because the story related to his embrace of Islam was not proved to him, while it is explicit in his death. So he reported his death story to understand that he (an- Najashi) embraced Islam from the prayer of janazah on him.” 3 - The wording of the ahadith reported by al-Bukhari indicates that the Messenger 􀁕 knew of Najashi’s death and his embracing of Islam on the day of his death via revelation. It also indicates that the Sahabah did not know of his embracing of Islam and his death, except when the Messenger 􀁕 informed them of it. Thus, in the hadith of Jaabir, he said; “The Messenger 􀁕 said when the Najashi died: ‘Today a pious man has died. So stand and pray for your brother Ashimah.’” In the hadith of Abu Hurayra, it mentioned that; “The Rasool of Allah 􀁕 informed them of the death of Najashi, the ruler of Habasha, on the day that he died.” This indicates that the Messenger 􀁕 came to know of the Najashi’s death and embracing of Islam via revelation on the day that he died. The Messenger’s 􀁕 saying to to the Sahabah, as narrated by Jaabir b. ‘Abdullah, that, “Today a pious man has died”, and, “So stand and pray for your brother Ashimah”, indicates that they had not known of his embracing Islam, because if they had known that before, there would have been no need for the Messenger 􀁕 to use such expressions ‘a pious man’, ‘your brother’. This is because he 􀁕 did not use such expressions when he used to call them to the funeral prayer when one of the Sahabah died.

4 - Bu hadislar Najoshiy vafot etishidan ozgina oldin Islomni qabul qilganini ko'rsatadi, ammo u Islomni qachon qabul qilganini bayon qilmaydi. Ibora shuni ko'rsatadiki, Payg'ambar ﷺ Najoshiyning vafoti va Islomni qabul qilganini oldin aytilganidek, vafot etgan kuni vahiy orqali bilgan. Payg'ambar ﷺ uning Islomni qabul qilganini boshqa biror holatda xabar qilinganligi haqida hech qanday ishonchli rivoyat yo'q.

4 - These ahadith indicate that the Najashi had embraced Islam shortly before his death, but they did not explain when he embraced Islam. The wording indicates that the Messenger 􀁕 came to know of his death and embracing of Islam through revelation on the day he died, as mentioned before. There is not any authentic report that mentions that the Messenger 􀁕 was informed of his embracing of Islam at any other instance.

5 - Bu oltita hadisda Najoshiy haqida hech narsa yo'q. Payg'ambar 􀁕 vafotini sahobalarga xabar qilgan Najoshiy, musulmonlar hijrat qilgan paytda Habasha (Efiopiya) hukmdori bo'lgan Najoshiy bilan bir kishi ekanligini ko'rsatadigan hech narsa yo'q. Shuningdek, Payg'ambar 􀁕 unga Islomga da'vat qilib xat yuborgan Najoshiy bilan ham bir kishi ekanligini ko'rsatadigan hech narsa yo'q. Buning sababi shuki, "Najoshiy" so'zi ma'lum bir shaxsning atoqli oti emas. Balki, Habashni boshqargan har bir hukmdorga berilgan laqab (unvon)dir. Buni an-Nawawiy "Sharh Sahih Muslim" kitobining ikkinchi jildida va Ibn Hajar al-Asqalaniy "Al-Isobah" kitobining uchinchi jildida rivoyat qilgan. 6- An-Nawawiy "Sahih Muslim"ning o'n ikkinchi jildida shunday izoh bergan: Hudaybiya g'azotidan qaytganidan keyin, hijratning oltinchi yili oxirida Payg'ambar 􀁕 Islomga da'vat qilib xat yuborgan Najoshiy, Payg'ambar 􀁕 janozasini o'qigan Najoshiy emas edi. Hadis matni quyidagicha: "Anas rivoyat qiladi: Payg'ambar 􀁕 Kisroga, Qaysarga, Najoshiyga va har bir zolim hukmdorga Allohga da'vat qilib xat yozdi. Ammo u Payg'ambar 􀁕 janoza namozini o'qigan Najoshiy emas edi." Bu hadisdan ayon bo'ladiki, Payg'ambar 􀁕 janozasini o'qigan Najoshiy musulmonlar o'z panohida yashash uchun hijrat qilgan Najoshiy emas va hijratning oltinchi yilida Payg'ambar 􀁕 Islomga da'vat qilib xat yuborgan Najoshiy ham emas. Aksincha, u Payg'ambar 􀁕 'Amr ibn Umayya ad-Damriy orqali Islomga da'vat qilib xat yuborgan Najoshiyning vafotidan keyin hokimiyatga kelgan Najoshiydir. U javob bermadi va Islomni qabul qilmadi, chunki agar javob berib Islomni qabul qilganida, Payg'ambar 􀁕 buni sahobalarga xabar qilib, uning uchun duo qilgan bo'lardi va Ja'far ibn Abu Tolib hamda muhojirlar uning Islomni qabul qilganini bilgan bo'lardi. Ular Payg'ambar 􀁕 huzuriga yettinchi yilda, Makka fath etilganidan keyin qaytdilar, ya'ni Payg'ambar ﷺ Najoshiyga xat yuborganidan keyin. Agar u Islomni qabul qilgan bo'lganida, bu musulmonlar orasida xursandchilik va bayram sababi bo'lardi, ayniqsa Xaybar fath etilganidan keyin. U holda Payg'ambar ﷺ ularga uning musulmon bo'lganini xabar qilardi va Ja'farning kelishi haqidagi so'zlarini cheklamasdi: "Men Xaybarning fathi yoki Ja'farning kelishi qaysi biri meni ko'proq xursand qilishini bilmayman." [Ibn Hishomning "Sira" kitobi]. U yana qo'shishi kerak edi:

5 - These six ahadith contain nothing to indicate that the Najashi, whose death the Messenger 􀁕 informed the Sahabah of, was the same Najashi who was the ruler of Habasha (Ethiopia) when the Muslims migrated to it. As well, there is nothing to indicate that he is the same Najashi to whom the Messenger 􀁕 sent a letter in which he invited him to Islam. This is because the word ‘Najashi’ is not a proper noun for a specific person. Rather it is a laqab (title) given to every ruler who ruled Habashah, as reported by an-Nawawi in the second volume of his book ‘Sharh Sahih Muslim’ and as reported by Ibn Hajar al-’Asqalaani in the third volume of his book ‘Al-Isaabah.’ 6- In volume twelve of Sahih Muslim, An-Nawawi commented that the Najashi to whom the Messenger 􀁕 sent a letter inviting him to Islam at the end of the sixth year of the Hijrah, after his return from the expedition of Hudaybiyyah, was not the Najashi for whom the prophet 􀁕 prayed the Janazah. The text of the hadith is as follows; “Narrated by Anas that the Prophet 􀁕 wrote to the Kisra, Qaysar, Najashi and every tyrant, inviting them to Allah 􀀬. But he was not the Najashi for whom the Prophet 􀁕 made the (Janazah) prayer.” From this hadith it becomes clear that the Najashi for whom the Prophet 􀁕 prayed is not the Najashi to whom the Muslims migrated, in order to live under his protection, and he is not the Najashi to whom the Messenger 􀁕 wrote a letter in the sixth year of the Hijrah inviting him to Islam. Rather he is the Najashi who came to power after the death of the Najashi to whom the Prophet 􀁕 sent a letter with ‘Amr b. Umayyah ad- Damri inviting him to Islam. He did not respond and did not embrace Islam, because if he had responded and embraced Islam, the Messenger 􀁕 would have informed the Sahabah of this and prayed for him, and Ja’far b. Abi Taalib and the immigrants would have known about his conversion. They returned to the Messenger 􀁕 in the seventh year, after the conquest of Makkah ie after the Messenger 􀁕 had sent the letter to the Najashi. If he had embraced Islam, then it would have been a cause for reverbation and celebration amongst the Muslims, especially after the conquest of Khaybar. The Messenger 􀁕 would then have informed them of his conversion, and not restricted his saying regarding the coming of Ja’far; “I do not know what gives me more joy; the conquest of Khaybar or the arrival of Ja’far.” [Sira of Ibn Hisham]. He should have added:

"Yoki Najoshiyning Islomni qabul qilishi orqali." Ammo bu hadisda u Najoshiyni zikr qilmagan, holbuki vaziyat, agar u (Najoshiy) ﷺ ning da'vatiga javob berib, Islomni qabul qilganida, buni taqozo qilgan bo'lar edi.

‘Or by the conversion of Najashi.’ But he did not mention Najashi in this hadith, even though the situation would have necessitated it, if he had responded to his 􀁕 da’wah and embraced Islam.

7- Najashiy, ya'ni Payg'ambar ﷺ janoza namozini o'qigan Najashiy, muhojirlar pano olib kirgan va Payg'ambar ﷺ islomga da'vat qilib xat yuborgan Najashiy bilan bir kishi, deb fikr bildirganlar, xato qilgan. Chunki muhojirlar hijrat qilgan Najashiy, Payg'ambar ﷺ ga hijrat qilmoqchi bo'lganlarga uni maqtab, ta'riflab shunday degan edilar:

7- Those who took the opinion that the Najashi for whom the Messenger 􀁕 prayed the Janazah prayer is the same Najashi to whom the Muslims migrated and entered into his protection, and the same Najashi to whom the Messenger 􀁕 sent the letter inviting him to Islam at the end of the sixth year of the Hijrah; they mistakenly took this view, because the Najashi to whom the Muslims made hijrah was the one whom the Messenger 􀁕 commended, praised and described to those who wished to emigrate to him by saying:

“U shunday bir podshohki, uning huzurida hech kim zulm ko‘rmaydi va uning yurti haqiqat yurtidir.” [Ibn Hisham]. Bunga sabab, u musulmonlardan unga hijrat qilib kelganlarga eng yaxshi himoyani berdi, ularga xavfsizlik ta’minladi va shu tufayli ular hech kimdan qo‘rqmasdan Allohga 􀀬 ibodat qila oldilar.

“He is a King, under whom no one is oppressed, and his land is a land of truth.” [Ibn Hisham]. This is because he gave the best protection for those who migrated to him from the Muslims, and gave them security, so they were able to worship Allah 􀀬 not fearing anyone.

U'sha, u o'z qavmining mashoyixlari istagiga qarshi bo'lsa-da, Quraysh elchilaridan ikkitasiga muhojirlarni topshirishdan ham bosh tortdi. U ularni bunday qilishdan qaytardi, himoya qildi va ikkalasiga shunday dedi: "Sizlar mening yurtimda xavfsizsiz, kim sizlarni xafa qilsa, jazolanadi (jarimaga tortiladi)." Shuningdek, Ja'farning Payg'ambar ﷺ olib kelgan narsa haqida berilgan javobiga u shunday izoh berdi: "Darhaqiqat, bu masala va Iso olib kelgan narsa bitta chiroqdan chiqadi." Ikkinchi kuni esa, ular Iso haqidagi fikrlari so'ralganda, u yerdan bir tayoqcha olib dedi: "Allohga qasamki, Iso ibn Maryam sizlar aytgan narsadan bu tayoqchaning (kengligicha) ham ortiq bo'lmagan." [Sirat Ibn Hishom]. Bularning hammasidan ular, Payg'ambar ﷺ uning Islomni qabul qilganini e'lon qilmagan bo'lsa-da, u Islomni qabul qilgan deb o'ylashdi. Xuddi shunday, Habashistonga hijrat qilganlardan biri bo'lgan Payg'ambar ﷺning xotini Ummu Salama ham, Habashiston yurtida ular boshidan o'tgan voqealar va u haqida gapirganda, uning Islomni qabul qilganini aytmadi. U shunday dedi: "Habashistonga kelganimizda, biz eng yaxshi qo'shnига ega bo'ldik: Najoshiyga. Dinimiz borasida o'zimizni xavfsiz his qildik, hech kimdan ozor ko'rmay Allohga ibodat qildik va yoqtirmaydigan hech narsa eshitmadik..." Shuningdek, u dedi: "Allohga qasamki, biz shunday holatda edik, to Habashistonda bir kishi chiqib, uning hokimiyatiga qarshi chiqmaguncha." U dedi: "O'sha paytda bizga boshimizga tushgandek qayg'u hech bilmagan edik, o'sha kishi Najoshiyni yengib qo'yishidan, so'ng esa bizning huquqimizni tan olmaydigan boshqa bir kishi kelishidan qo'rqardik, xuddi Najoshiy bizning huquqimizni tan olgani kabi." U dedi: "Alloh Najoshiyga dushmani ustidan g'alaba berib, uni yurtida mustahkamlaganidan so'ng, Allohga qasamki, biz o'shanda bilmagan quvonchni his qildik." "Alloh dushmanini halok qilib, uni yurtida mustahkamlaganida, Najoshiy (jangdan) qaytdi va Habashiston ishlari yaxshi tartibga keltirildi." Shunday qilib, biz uning qo'shnichiligida, eng yaxshi uyda qoldik, to Allohning Rasuli ﷺ Makkada bo'lganlarida yetib borguncha.” [Sirat Ibn Hishom]. Ummu Salamaning bu hadisi Najoshiy Islomni qabul qilganini bildirmaydi.

He also refused to hand them over to the two delegates of the Quraysh who demanded this, against the wishes of his patriachs. He prevented them from this, protected them, and told them both; “You are safe in my land and whoever abused you will be fined (punished).” It is also because of his comment on Ja’far’s answer, when he asked him about what the Messenger 􀁕 had brought; “Indeed this matter and what ‘Isa has brought emanate from the one lamp”, beside his comment on Ja’far’s answer on the second day, when he asked him about their view of ‘Isa, where he took a stick from the ground and said; “By Allah, Isa bin Maryam did not exceed what you said more than (the width of) this stick” [Sirah Ibn Hisham]. From all this, they thought that he had embraced Islam even though the Messenger 􀁕 had not announced his embracing it. Similarly, Umm Salamah, the wife of the Prophet 􀁕 who was one of the immigrants to Habashah, did not mention that he had embraced Islam, when she talked about him and about what happened to them in the land of Habashah, when she said; “When we arrived in the land of Habashah, we had the best neighbour; The Najashi. We felt safe in regards of our deen, worshipped Allah 􀀬 without being harmed and did not hear anything we might hate…” She also said; “By Allah, we were in such a state, until a man emerged in the Habashah who challenged his authority.” She said; “We did not ever know a sadness such as happened to us at that time, fearing that man might defeat the Najashi, and hence another man might come who does not recognise of our right, as the Najashi did.” She said; “After Allah gave victory to the Najashi against his enemy, and strengthened him in his land, by Allah, we never knew a delight as we had then.” “The Najashi returned (from the battlefield) when Allah destroyed his enemy and strengthened him in his land, and the affair of al-Habashah put in good order. So we remained in his neighbourhood, in the best home until we arrived to the Rasool of Allah 􀁕 while he was in Makkah.” [Sirah Ibn Hisham]. This hadith of Umm Salamah does not indicate that the Najashi embraced Islam.

Bu bir tomondan. Boshqa tomondan, go'yo Payg'ambar ﷺ janoza namozini o'qigan Najoshiy bilan Payg'ambar ﷺ muhojirlarni yuborgan hamda Islomga da'vat qilib xat yuborilgan Najoshiy bir kishi, deb aytayotganlar, Imom Muslim o'zining "Sahih"ida rivoyat qilgan Anas ibn Molik hadisini bilmaganga o'xshaydilar: "Payg'ambar ﷺ Kisroga, Qaysarga, Najoshiyga va har bir zolimga Allohga da'vat qilib xat yozdi. Ammo u Payg'ambar ﷺ janoza namozini o'qigan Najoshiy emas edi." Muhammad Hamidulloh o'zining "Payg'ambarlik davrining siyosiy hujjatlari" kitobida keltirgan ikki xatga kelsak, ularda Najoshiy Payg'ambarga ﷺ xat yozib, Islomni qabul qilganini va agar Payg'ambar ﷺ buyursa, uning huzuriga kelishga tayyor ekanini bayon qilgani, hamda o'g'li Arha ibn al-Asham ibn ...ni yuborganini aytadi.

This is from one angle. From another angle, it is as if those who say that the Najashi for whom the Messenger prayed is the same Najashi to whom the Messenger 􀁕 dispatched the Muhajireen, and the Najashi to whom a letter was sent inviting him to Islam; it is as if they are not familiar with the hadith of Anas b. Malik, which was reported by Muslim in his Sahih; “That the Prophet 􀁕 wrote to the Kisra, Qaysar, Najashi and every tyrant inviting them to Allah 􀀬. But he was not the Najashi for whom the Prophet 􀁕 made the (Janazah) prayer.” As for the two letters mentioned by Muhammad Hamidullah in his book, ‘Political documents of the Prophetic Era.’ They state that the Najashi wrote a letter to the Messenger 􀁕 in which he states his conversion to Islam and his readiness to come to the Messenger 􀁕 if he orders him to do so; and that he has sent his son Arha b. al-Asham b.

Abhar, va bu maktub Payg'ambar ﷺ Makkada bo'lganlarida yuborilgan edi. Ikkinchi maktubga kelsak, u Najoshiy tomonidan Habashistondan qaytayotgan sahobalar orqali yuborilgani zikr qilingan, o'sha paytda Payg'ambar ﷺ Madinada edilar.

Abhar, and the letter was sent when the Messenger 􀁕 was in Makkah. As for the second letter, it was mentioned that the Najashi sent it with the Sahabah returning from Habashah whilst he 􀁕 was in Madinah.

Hadis kitoblarining sahihlarida ushbu ikki maktub haqida hech qanday zikr kelmagan. "Payg'ambarlik davrining siyosiy hujjatlari" kitobining muallifi bu hujjatlarni Tabariy, Qalqashandiy, Ibn Kasir va boshqalarning tarix kitoblaridan olganini aytgan. U bu hujjatlardan birortasini hadis kitoblaridan olganini zikr qilmagan. Tarix kitoblari esa ishonchli emas, chunki ular rivoyatlarni naql qilish bilan, hadis kitoblari kabi, shug'ullanmaydi. Ular barcha rivoyatlarni tunda o'tin yig'uvchi kishiga o'xshab to'playdi: u qo'li shoxga tushayotganini yoki ilonga tushayotganini bilmaydi. Shuning uchun bu ikki maktubning hech qanday qadri yo'q, ayniqsa ular Muslim rivoyat qilgan Anas hadisi bilan, Umm Salama Najoshiy haqidagi naqlida va Habashistondagi muhojirlar bilan ziddiyatga ega bo'lsa. Ulardan oxirgisi Ja'far bo'lib, u Najoshiy Islomni qabul qilgani haqida zikr qilmagan. Holbuki Ja'far Xaybar fathidan keyin, ettinchi yilda Rasululloh ﷺ ga qaytgan va bu Rasulullohning ﷺ podshohlar va hukmdorlarga maktub yuborganidan keyin bo'lgan. Shuning uchun bu ikki maktub to'g'ri emas, ulardan xulosa chiqarish ham to'g'ri emas, shuning uchun ular rad etiladi. Bularning hammasidan ma'lum bo'ladiki, Islomni qabul qilgan va unga Rasulullah ﷺ janoza namozini o'qigan Najoshiy, muhojirlar hijrat qilgan Najoshiy bilan bir kishi emas. U, shuningdek, hijratning oltinchi yilining oxiri va ettinchi yilining boshida Rasulullah ﷺ Amr ibn Umayya ad-Damriy orqali Islomga da'vat qilib yuborgan Najoshiy ham emas. Balki u, Rasulullah ﷺ Islomga da'vat qilib maktub yuborgan Najoshiy vafot etganidan keyin Habashistonda hokimiyatni egallagan kishidir.

There had been no mention of these two letters in the sound books of hadith. The author of, ‘Political documents of the Prophetic Era’, mentioned that he took these documents from the history books like Tabari, Qalqashandi, Ibn Kathir and others. He did not mention that he took any of them from the books of hadith. The books of history are not authentic, because they are not concerned with the transmission of the reports like the hadith books. They gather all the reports like the one who gathers wood at night, he does not know whether his hand is falling upon a branch or a snake. Hence, these two letters are of no value, not to mention their contradiction with the hadith of Anas as reported by Muslim, and the narration of Umm Salamah in her talk about Najashi, and the Muhajireen in Habashah, of whom the last was Ja’far, who did not mention that an-Najashi embraced Islam, though Ja’far returned to the Rasool 􀁕 in the seventh year, after the conquest of Khaybar, and after the Rasool 􀁕 sent the letters to the Kings and princes. Therefore, those two letters are not correct, and deducing them is not correct as well, so they are rejected. From all of this, it is clear the Najashi who embraced Islam, and on whom the Rasool 􀁕 made funeral prayer is not the same Najashi to whom the Muhajireen emigrated. He is also not the same Najashi to whom the Rasool 􀁕 sent a letter to, inviting him to Islam, between the end of the sixth year of Hijrah and the beginning of the seventh year, with Amru b. Umayyah ad-Damri. He is rather the Najashi who assumed the power in Habashah after the death of the Najashi to whom the Rasool 􀁕 sent the letter inviting him to Islam.

Islomni qabul qilgan Najoshiy yettinchi yilda hokimiyatni qo'lga olgan edi.

The Najashi who embraced Islam had taken power in the seventh year.

Shu sababli Payg'ambar ﷺ Hudaybiya g'azotidan qaytganlaridan so'ng, podshohlar va hukmdorlarga, shu jumladan Najashiyga ham elchilarini yubordilar. Bu Hijratning oltinchi yilining oxirida, Zulqa'da oyida bo'lgan. Ushbu Najashiy Hijratning yettinchi yilida vafot etgan. Uning o'rniga Islomni qabul qilgan Najashiy hokimiyatga kelgan, va Payg'ambar ﷺ aynan o'sha kishi uchun Salotul Janoza o'qigan. Uning vafoti Hijratning sakkizinchi yilida bo'lgan Makkaning fathidan oldin sodir bo'lgan, bu haqda al-Bayhaqiy o'zining "Dalo'ilun-nubuvva" kitobida zikr qilgan.

This is because the Messenger 􀁕 had sent his messengers to the kings and rulers, including the Najashi, after his return from the expedition of Hudaybiyah. This was at the end of the sixth year of the Hijrah, in the month of the Zhul Qa’dah. This Najashi would have died in the seventh year, in which the Najashi who had embraced Islam assumed power, and he was the one for whom the Messenger 􀁕 prayed the Salatul Janazah, and whose death was before the conquest of Makkah in the eighth year of the Hijrah, as mentioned by al-Bayhaqi in his ‘Dalaa’il an-Nubuwwah’.

Shuning uchun uning hokimiyat tepasiga kelishi, islomni qabul qilishi va vafoti o‘rtasidagi davr qisqa bo‘lgan. U islomni yashirincha qabul qilgan va uning islomni qabul qilganini hech kim, hatto Payg‘ambar ﷺ ham bilmagan. Payg‘ambar ﷺ uning vafoti va islomni qabul qilgani haqida, u vafot etgan kuni, vahiy orqali xabardor qilingan; buni Buxoriyning u haqida rivoyat qilgan oltita hadisining mazmuni ko‘rsatib turibdi. U vafot etishidan oldin musulmon sifatida o‘tkazgan qisqa muddat islom qoidalarini bilib olishiga imkon bermagan. Payg‘ambar ﷺ buni bilmaganligi sababli, unga nima qilishi kerakligini yozib yubormagan.

Hence the period of time between his assuming power, and conversion, and his death was a short time. He secretly embcraced Islam and no one knew of his conversion, not even the Messenger 􀁕. The Messenger 􀁕 was informed by revelation about his death and conversion, on the day that he died, as indicated by the wording of the six ahadith in Bukhari, which he reported about his death. The short period of time that he spent as a Muslim before he died did not enable him to know the rules of Islam. The Prophet’s 􀁕 lack of knowledge of this meant that he did not write to him about what he should do.

Shu sababli, bu hukm kufr davlatida ishtirok etishga ruxsat beruvchilar uchun, ya'ni Alloh nozil qilgan narsadan boshqasi bilan hukm qiladigan davlatda qatnashishga ruxsat beruvchilar uchun dalil bo'la olmaydi. Demak, ularning dalili botil bo'ladi.

That is why this cannot be used as an evidence for those who permit participation in a kufr government, which rules by other than what Allah 􀀬 has revealed. Their argument is therefore invalidated.