Biroq, Madinaga hijrat da’vatning muhokama va sabr bosqichidan, davlat, ya’ni Islom davlati tashkil etilgandan keyin amalga oshirish bosqichiga o‘tishini ifodalagan. Bu dor al-kufrdan dor al-Islomga ko‘chish bo‘lib, Rasulullah ﷺ Madinada asos solgan davlatdir. U yerda Rasulullah ﷺ Islomni butunlay boshqacha usulda yetkazgan; bu Islom bilan hukm qiladigan, uni qo‘llaydigan va dalil hamda isbot bilan unga da’vat qiladigan, da’vatni yovuzlik va zulm kuchlaridan himoya qiladigan quvvat bilan olib boradigan davlat orqali amalga oshirilgan.

However the Hijrah to Madinah formed a transition of the da’wah from the stage of discussion and patience, to the stage of implementation after the establishment of the entity, ie the Islamic State. It is movement from dar al-kufr to dar al-Islam, which the Messenger 􀁕 estbalished in Madinah. There he 􀁕 would convey Islam in a completey different manner, which would be done through a State that rules by Islam, applies it and calls for it with evidence and proof, and carries it by the force that protects the da’wah from the forces of evil and tyranny.

Rasulullah ﷺ Madinaga yetib kelganlarida, shahar aholisining katta qismi uni kutib oldi. U zot ﷺ birinchi ish sifatida masjid qurdi; bu masjid namoz o‘qish va maslahatlashish joyi bo‘lib, undan xalqning ishlarini boshqarish va nizolarni hal qilish uchun foydalanilardi. U zot ﷺ Madinaning muhitini urushga tayyorlay boshladi; lashkarlar yuborish uchun yurishlar tashkil etdi, ularga sardorlar tayinladi va ularni Madina tashqarisiga jo‘natdi; yahudiylar bilan sulhnomalar imzoladi. Umuman olganda, Madinada Rasulullah ﷺ hukmdor, davlat boshlig‘i rolini o‘z zimmasiga ola boshladi.

When the Messenger 􀁕 arrived at Madinah he 􀁕 was received by a great number of its people. The first thing he 􀁕 did was to build a mosque; the mosque was a place of salah (prayer) and consultation, and it was used to manage the affairs of the people and settle the disputes. He 􀁕 began to prapare the atmosphere of Madinah for war; he 􀁕 set up expeditions for which he 􀁕 appointed leaders and sent them outside Madinah; he 􀁕 signed treaties with the Jews. In general, the Messenger 􀁕 in Madinah had started to assume the role of a ruler; a head of state.

Bu Rasululloh ﷺ dorul-Islom tashkil topguncha qilgan ishlari edi; shunday ekan, uning amallaridan biz nimaga ergashishga majburmiz?

This is what the Messenger 􀁕 did until the dar al-Islam was established; so, from his actions, what are we obliged to follow?

Biz Elchining hayotlariga ergashishga, ya’ni u kishi qanday yurgan bo‘lsa, shunday yurishga majburmiz. Islom Davlatini barpo etish ishi farz bo‘lgani uchun, Elchi ﷺ bosib o‘tgan yo‘lga ergashish ham xuddi shu hukmda bo‘ladi. Chunki Uning ﷺ bayon qiluvchi amalining hukmi, bayon qilinayotgan masalaning hukmi bilan bir xil farzdir. U {Ayting: “Mana, mening yo‘lim: men Allohga ravshan dalil bilan da’vat qilaman, men va menga ergashgan kishilar ham”} [TMQ 12:108] deb aytdi. Shunday ekan, biz ishimizni Elchi ﷺ qilganlaridek, ikki vazifa yoki bosqichga bo‘lishimiz kerak:

We are obliged to emulate the life of the Messenger 􀁕; to proceed as he proceeded. Since the work to establish the Islamic State is an obligation, then following the path followed by the Messenger 􀁕 takes the same hukm. This is because the hukm of his explanatory action is of the same hukm of obligation as the explained matter. He 􀀬 said; “Say (O Muhammad 􀁕 ): ‘This is my way: I invite unto Allah with sure knowledge, I and whosoever follows me.’” [TMQ 12:108] Therefore, we must divide our work into two roles or stages, as the Messenger 􀁕 did:

- Madaniyatlashtirish va o‘rnatish bosqichi.

- The stage of culturing and establishment.

Ta'sir va kurash bosqichi.

- Stage of interaction and struggle.

Birinchi bosqichda biz Payg'ambar ﷺ amalga oshirgan ishlarni bajarishga majburmiz. Bu da'vat yukini o'z zimmasiga olishga rozi bo'lganlarda jamlangan islomiy madaniyatni shakllantirish va ularda o'ziga xos islomiy shaxsiyatni qurish orqali amalga oshiriladi. Bu yorqin islomiy aqliyyah (fikrlash tarzi) va yaxshi islomiy nafsiyyah (ruhiy holat) ni shakllantirish orqali erishiladi. Bunga jamlangan halaqaot (davralar) orqali erishiladi.

In the first stage, we are obliged to do the sort of actions the Messenger 􀁕 undertook. This is done by generating the concentrated Islamic culture, in those accepting to carry the burden of the da’wah, and building in them a distinct Islamic personality. This takes place by forming the enlightened Islamic ‘aqliyyah (mentality) and the good Islamic nafsiyyah (disposition). This is achieved through the concentrated halaqaat (circles).

Xuddi Elchi ﷺ qilganidek, u kishi da’vatni qabul qilishga tayyorlik sezgan kishilarni — yoshidan, mavqeidan, jinsidan va kelib chiqishidan qat’i nazar — chaqirar edi va ular shu asosda jamoaga qo‘shilar edilar.

Just as the Messenger 􀁕 used to do, where he used to call those in whom he felt a readiness to accept the da’wah, regardless of their age, status, gender and origin, and they were brought into the structure on this basis.

Shunday qilib, quyidagilar ushbu o'sib borayotgan blokda ro'yobga chiqqunicha biz buni davom ettiramiz:

So we continue to do that until the following become realised in this growing block:

Madaniyatdagi yetuklik, ya'ni ularning fikrlash tarzi va xulq-atvori Islom asosida shakllanib, shunda ular jamiyatdagi buzuqlikka qarshi tura oladigan bo'lishadi.

- The maturity in the culture, such that their mentality and disposition are moulded according to Islam. Thus, they become capable of confronting the corruption of society.

Ular da'vatni o'zlarida qamab qolishga yo'l qo'ya olmaydilar. Shu sababli ular o'zlari biladigan narsalarni targ'ib qila boshlaydilar. Buni ular o'zlarida yaxshilik topgan kishilardan boshlaydilar, so'ngra da'vatni kengaytiradilar.

- They cannot accept the da’wah to remain trapped within them. Hence they begin to propogate whatever they know. They start this with those in whom they find goodness, and then expand the da’wah.

Bu odamlarning ularning da’vatini, ishtirokini va to‘planishini qanday qabul qilishlari.

- That the people perceive their da’wah, presence and gathering.

Bu uchta narsa mavjud bo‘lganda, ular Elchi ﷺ ning dastlabki sahobalarida bo‘lganidek, biz ikkinchi bosqichga yoki darajaga o‘tishimiz mumkin.

When these three things exist, as they existed in the first companions of the Messenger 􀁕, then we can move to the second phase or stage.

Bu bosqichda biz da’vatni Payg’ambar 􀁕 qilganidek ommaviy qilishga majburmiz, mavjud jamiyatlarga qarshi chiqib, ularning fikrlarini, urf-odatlarini va tizimlarini inkor etishimiz, ularning buzuqligini ko‘rsatishimiz hamda muqobil, haqiqiy islomiy fikrlarni, tushunchalarni va tizimlarni bayon qilishimiz kerak. Payg’ambar 􀁕 odamlarni chaqirganidek, biz ham ochiqlik, jasorat va qat’iyat bilan odamlarni chaqirishga majburmiz. Biz bo‘sh kelmaymiz va taslim bo‘lmaymiz. Xushomad qilmaymiz va murosaga bormaymiz, urf-odatlarga, an’analarga, dinlarga, mafkuralarga, hukmdorlarga yoki olomonga e’tibor bermaymiz. Biz da’vatni shunday olib borishimiz kerakki, mutlaq hokimiyat islomiy mafkuraga tegishli bo‘lsin, odamlar uni qabul qilsinmi yoki qabul qilmasinmi, u ularning an’analariga mos kelsinmi yoki ularga zid bo‘lsinmi, odamlar uni qabul qilsinlar, rad etsinlar yoki unga qarshi chiqsinlar — buning farqi yo‘q. Biz faqat mafkuraga sodiq qolamiz va odamlar unga muvofiq o‘zgarguncha sabr qilamiz.

In this stage we are obliged to make the da’wah public, as the Messenger 􀁕 did, and we must confront the existing societies and challenge their thoughts, traditions and systems and demonstrate their corruption and clarify the alternative true Islamic thoughts, concepts and sytems. We are obliged to call the people, as the Messenger 􀁕 called the people, with frankness, courage and force.We do not yield and neither do we surrender.We do not flatter or compromise, and we give no regard for the customs, traditions, religions, ideologies, rulers or the mobs.We must carry the da’wah so that the absolute sovereignty is for the Islamic ideology, regardless of whether the people agree with it or not, and whether it went along with their traditions or contradicted them, and whether the people accepted, rejected or opposed it. We just stick to the ideology and have patience, until the people are changed according to it.

Chunki rahbarlar da'vatga to'siq bo'lib turadilar, худди Rasululloh ﷺ zamonidagidek, shuning uchun guruh ularga qarshi siyosiy kurash olib borishga majbur bo'ladi. Bu ularni fosh etish, ularning harakatlari, sadoqatlari va fitnalarini ochib tashlash, shuningdek, Rasululloh ﷺ o'z zamonasida qilganidek, ularga hujum qilish orqali amalga oshiriladi. Qur'onga qarang: Alloh (SWT) Abu Lahabga nomi bilan hujum qilib dedi: "Abu Lahabning ikki qo'li halok bo'lsin, o'zi ham halok bo'lsin! Uning boyligi ham, bolalari ham unga foyda bermas! U alangali olovda yonadi!" [TMQ 111:1-3]. Bu uning Bani Hoshim qabilasidagi sharafi va mavqeiga qaramay bo'lgan.

Since the leaders will stand as an obstacle to the da’wah, just as they did in the time of the Messenger 􀁕, that will necessitate the group engages in political struggle aginst them. This will take place by exposing them and their moves, loyalties and conspiracies, and by attacking them just as the Messenger 􀁕 did in his own time. See the Qur’an attacking Abu Lahab by name when He 􀀬 said; “Perish the two hands of Abu Lahab, and perish he! His wealth and his children will not benefit him! He will be burnt in a Fire of blazing flames!” [TMQ 111:1- 3]. This was despite his honour and status in the tribe of Bani Hashim.

Xuddi shunday, Qur’on Banu Maxzum qabilasi boshlig‘i al-Valid b.

Similarly, the Qur’an threatened the chief of Bani Makhzum al-Waleed b.

al-Mug‘ira. Qachonki U (SWT) aytdi: “Meni va yaratgan kishimni (yolg‘iz va yalang‘och holda) qo‘yib bering! Unga mo‘l-ko‘l boylik ato etdim.” [TMQ 74:11-12]. Shu oyatgacha: “Tez orada uni do‘zaxga tashlayman” [TMQ 74:26]; va U (SWT) Nun surasida uning haqida gapirganda: “Shafqatsiz (va) nasabi shubhali bo‘lgan har bir kishiga” [TMQ 68:13]; va U (SWT) Abu Jahl haqida aytganda: “Ogoh bo‘lsin! Agar u o‘z qilmishidan qaytmasa, peshonasidan - yolg‘onchi, gunohkor peshonasidan - sudrab olib ketamiz!” [TMQ 96:15-16]. Da’vatni yetkazishda odamlarni to‘g‘ri yo‘lga yo‘naltirish istagi Payg‘ambar ﷺ da’vatida qanday namoyon bo‘lgan bo‘lsa, shunday namoyon bo‘lishi kerak; u bu bosqichda odamlarga Islom mafkurasini tushuntirishga intilgan, shunda u ularning mafkurasiga aylansin va uning maqsadi ularning maqsadiga aylansin. Boshqacha aytganda, biz odamlar bizning yetkazganlarimizni e’tiqod orqali qabul qilishlarini xohlaymiz.

al-Mughira when He 􀀬 said; “Leave Me Alone (to deal) with (the creature) whom I created (bare and) alone! And then granted him resources in abundance.” [TMQ 74:11-12]. Until His 􀀬 saying; “Soon will I cast him into Hell-fire” [TMQ 74:26]; and when He 􀀬 spoke about him in Sura Nun; “Violent (and cruel) with all that of doubtful birth” [TMQ 68:13]; and when He 􀀬 spoke of Abu Jahl; “Let him beware! If he does not desist, We will drag him by the forelock; A lying, sinful forelock!” [TMQ 96:15-16] In our conveying of the da’wah, the desire to guide people must appear as it used to appear in the da’wah of the Messenger 􀁕; where he, in this stage strived to explain to the people the ideology of Islam so that it may become their ideology, and so that his aim may become their aim. In other words, we want the people to adopt - through conviction - what we convey to them.

Xuddi elchi ﷺ ga qilingan rad etish, to‘sqinlik qilish, yolg‘on, haydash, targ‘ibot va boykot kabi ishlar bugun biz bilan ham sodir bo‘lmoqda.

Just as the rejection, obstruction, lies, expulsion, propaganda and boycott happened to the Messenger 􀁕; they happen to us today, as well.

Xuddi sahobalar qurol ko‘tarish zarurati sezib, Rasulullah ﷺ dan jang qilishga ruxsat so‘raganlari kabi, u zot ﷺ ularni qaytarib: “Menga kechirimli bo‘lish buyurilgan, shuning uchun odamlar bilan urushmanglar”, dedilar. Xuddi shunday, hokimiyatga erishish uchun Nusrah talab qilishdan oldin, biz qurol ko‘tarishdan va uni hokimiyat yo‘lida ishlatishdan o‘zimizni tiyishimiz kerak.

Just as the Sahabah felt the need to carry arms and requested the Messenger 􀁕 to give them permission to fight, and he 􀁕 forbade them by saying; “I have been ordered to be forgiving, so do not fight the people.” In the same way, we must abstain from carrying arms, and using them for the sake of attaining power, before seeking the Nusrah.

Xuddi Payg'ambar ﷺ kuch-quvvat va hokimiyat bosqichi bo'lgan uchinchi bosqichga o'tish uchun nusrat (moddiy yordam) so'raganlari kabi, biz ham Payg'ambar ﷺ ning amalidan tushunganimizdek, hukmronlikni o'rnatishga erishish uchun nusrat (moddiy yordam) so'rashga majburmiz.

Just as the Messenger 􀁕 sought the Nusrah to move to the third stage, which is the stage of power and ruling; similarly, we are obliged to seek the Nusrah (material support) to acheive the establishment of the ruling through it, as we understand from the action of the Messenger 􀁕.