Keling, bir oz vaqt davomida usulning muhim qoidalaridan birini, ya'ni nusrat talab qilishni ko'rib chiqaylik. Uni asta-sekin qayta tekshirib, nimaga amal qilishimiz kerakligini xulosa qilaylik, ayniqsa Islom davlatini barpo etish uchun harakat qilayotgan, ammo nusratga sira ahamiyat bermaydigan kishilar borligi sababli. Ular buni go'yo ikkinchi darajali masala, hech qanday og'irligi bo'lmagan ish kabi qarashadi yoki uning isnodi (rivoyat zanjiri) zaif bo'lgani uchun qabul qilinmasligi kerakdek qarashadi. Ular shu bilan cheklanib qolmay, bu qoidaga va unga amal qiluvchilarga hujum qilib o'tdilar, holbuki Payg'ambar ﷺ ning barcha hayot tarixi bu masalaga bag'ishlangan, faqat tafsilotlarida bir necha kichik farqlar bor, ularni eslatishga arzimaydi. Siyar mualliflari bugungi kunda biz biladigan guruhlarning birortasiga mansub emas edilar, shunga qaramay ular bu masalani muhokama qildilar. Qur'onning o'zi ham "yordam bergan" kishilarni [TMQ 8:72] eslatgan va ularni "Ansor (yordamchilar)" [TMQ 9:100] deb atagan. Bu maqtovga loyiq sifat va ular ajralib turgan eng yorqin jihatning ta'rifidir.

Let us consider for a while an important rule from the rules of the method, that is, the seeking of the Nusrah. Let us slowly re-examine it so as to deduce what we need to follow, especially since there are people who are working to establish the Islamic State, but do not give the Nusrah the slightest attention. They do this as if it is a periphiral matter, which carries no weight, or as if its isnad (chain of narration) is weak, and so should not be taken. They did not stop here, but went on to attack this rule and those who engaged in it, even though all the biographies of the Prophet 􀁕 addressed this subject, with only a few minor differences in the details, which are not worth mentioning. The authors of the Sirah were not affiliated to any of the groups we know today, but despite this they discussed this subject. The Qur’an itself has mentioned those who; “gave help” [TMQ 8:72], and called them the, “Ansaar (Helpers)” [TMQ 9:100]. It is a description of praise and a description of the most prominent aspect by which they were characterised.

Siyratni o'rganuvchi kishi Payg'ambar ﷺ hokimiyatga ega bo'lgan boshliqlardan nusrat (yordam) so'raganini ko'radi. U buni bir qabiladan boshqasiga qarab qilingan xunuk javoblarga qaramay qildi. U nusratni so'rashda qat'iy turdi va buni ko'p marta takrorladi, uni so'rashdan to'xtamadi. O'zining "Tabaqot" kitobida Ibn Sa'd (Payg'ambar ﷺ borgan) o'n beshdan kam bo'lmagan qabilalarni zikr qilgan. Bu qat'iyat, agar biror narsaga ishora qilsa, nusratni so'rash Allah 􀀬 tomonidan Payg'ambar ﷺ ga buyurilgan amr ekanini aniq ko'rsatadi.

The one who examines the Sirah will see the Messenger 􀁕 sought the Nusrah from the chiefs who possessed power. He did this despite the ugly response from one tribe to another. He insisted on seeking the Nusrah and repeated this many times, and did not cease in seeking it. In his Tabaqaat, Ibn Sa’d mentioned no less than fifteen tribes (that the Messenger visited). This persistence, if it indicates anything, it indicates in a clear manner that seeking the Nusrah was an order from Allah 􀀬 to the Prophet 􀁕 to do.

Qur'on ularni javob bergan kishilar sifatida "Ansor" deb atagani yana bir dalildir. Qur'on ularni bir necha o'rinda maqtagan va Alloh 􀀬 ularga mag'firat bilan murojaat qilgan. Ularning darajasi bevosita "Muhojirun" (hijrat qiluvchilar) darajasidan keyin keladi.

The fact that the Qur’an called those people who responded as, “Ansaar” is another evidence. The Qur’an praised them in more than one place, and Allah 􀀬 turned to them with forgiveness. Their status follows directly that of the, “Muhajiroon” (emigrants).

Matnda nusrat talab qilish haqidagi so‘zlar nusrat talab qilishning shar’iy hukm ekanini ko‘rsatadi. Shuning uchun Rasul ﷺ shunday deb aytar edilar: “Ey falon qabila! Men sizlarga yuborilgan Allah Rasulиman. U sizlarga Allahga ibodat qilishni va Unga hech narsani sherik qilmaslikni buyuradi… hamda meni tasdiqlashni, menga ishonishni va to‘xtovsiz menga yordam berishni, to‘ g‘risida Allah menga nima bilan yuborgan bo‘lsa, uni sizlarga bayon qilguncha.” [Ibn Hishomning “Sira”si]. Bu Allah ﷻ va Uning Rasuli ﷺ tomonidan berilgan buyruq bo‘lib, biz bu buyruqning shar’iy hukm ekanini bilamiz, shuning uchun uni amalga oshirish uchun mos usullar qabul qilinishi kerak. Bu o‘zicha oddiy uslub emas, uni boshqasi bilan almashtirib bo‘lmaydi.

The wording contained in the text regarding the seeking of Nusrah indicates seeking Nusrah is a Shar’ee rule. That is why the Messenger 􀁕 used to say; “O so and so tribe. I am the Rasool of Allah sent to you. He orders that you worship Allah and not associte partners with Him . . . and that you believe in me, and put your trust in me, and support me until I clarify to you what Allah 􀀬 has sent me with.” [Sirah of Ibn Hisham]. Here is a command from Allah 􀀬 and His Messenger 􀁕 and we know the command is a Shar’ee rule, for which the appropriate styles should be adopted in order to implement it. It is not, by itself, a mere style (that can be substituted).

Bundan tashqari, Payg'ambar ﷺ nusrat so'ragan kishilar bilan bo'lgan suhbatlari hamda 'Aqabadagi ikkinchi uchrashuvda unga bay'at (sodiqlik va'dasi) bergan kishilar bilan bo'lgan muloqotlari shuni aniq ko'rsatadiki, Payg'ambar ﷺ o'zi qat'iy davom ettirishga intilgan bu harakatdan bu dinni o'rnatishni, uni himoya qiladigan, amalga oshiradigan va yoydiradigan davlatni (hokimiyatni) barpo etishni maqsad qilgan edi. Shunday ekan, bu qoidaga ko'ra da'vatning yuzi o'zgarib, uni amalga oshiradigan va yoyadigan dorga (yurtga) olib borilgan ekan, buni qanday e'tiborsiz qoldirish mumkin? Bu e'tiborsizlik kimning manfaati uchun qilinmoqda?

Furthermore, the discussions that took place between the Messenger 􀁕 and those from whom he sought the Nusrah, as well as the discussions between himself and those who gave him the bai’ah (pledge) in the second meeting in ‘Aqabah; all these indicate clearly that the Messenger 􀁕 targeted from this action - which he insisted on pursuing - to establish this deen, and establish the entity which protects, applies and spreads the deen. So how can we neglect it, when through this rule the face of the da’wah changed, and carried it to a dar (homeland) that applies and spreads it. For whose interest is this neglect made?

Kofirlar bu ishning ortida bu dinning ahdi va g‘alabasi turganini tushunishdi. Shu sababli, Banu ‘Omir b. Sa’sa’a qabilasi masalani hokimiyatga aloqador deb tushungani ko‘rinadi. Ko‘ringki, Makkadagi kofirlar ‘Aqabaning ikkinchi bay’ati haqida eshitganlarida qattiq g‘azablandilar. Ular dedilar: “Ey Xazraj xalqi! Bizga xabar yetdiki, siz bizning do‘stimiz huzuriga kelibsiz va uni bizning oramizdan olib, biz bilan urushish uchun unga bay’at beryapsiz.” ‘Aqabaning ikkinchi bay’ati vaqtida Shayton ham bor ovozi bilan qichqirayotganini ko‘ramiz: “Ey Axashib xalqi! Muhammad va sobiylar sizlarga qarshi urushga to‘planishini istaysizmi?” ‘Aqabaning ikkinchi bay’atida al-Barro dedi: “Ey Allohning Rasuli, biz bay’at beramiz. Allohga qasamki, biz urush erlari va qurol egalarimiz.” Abul-Haysam b. Tayhan esa dedi: “Ey Allohning Rasuli, bizning boshqa odamlar (ya’ni yahudiylar) bilan aloqamiz bor, va agar biz ularni uzsak, shunday qilganimizdan keyin Alloh sizga g‘alaba bersa, xalqingizga qaytib, bizni tark etmaysizmi?” As’ad b. Zurora dedi: “Uni bugun (Makkadan) olib ketish barcha arablarga chaqiriq, sizning ayonlaringizni qirg‘in qilish va qilichlarning sizni kesishi demakdir.” Al-‘Abbos b. ‘Ubada esa: “Agar xohlasangiz, biz qilichlarimiz bilan Mino xalqiga qarshi chiqishga tayyormiz”, dedi. Allohning Elchisi ﷺ Abul-Haysamga javoban dedilar:

- The Kuffar understood that behind this work was a pledge and triumph of this deen. Hence we see the tribe of Banu ‘Aamir b. Sa’sa’ah understood the matter to be related to power. Look at the Kuffar of Makkah becoming enraged when they heard about the second pledge of ‘Aqabah. They said; “O people of Khazraj! The news has reached us that you have come to our companion, and you are taking him from amongst us, and giving him the pledge to fight against us.” We see the Shaytan screaming at the top of his voice after the second bai’ah of ‘Aqabah had taken place, by saying; “O people of Akhashib. Would you like that Muhammad and the sabians gather on your fight.” During the second pledge of al-’Aqabah al-Barra said; “We give our allegiance, O Rasool of Allah, by Allah we are men of war and people of arms.” And Abu al-Haytham b. Tayhan said: “O Rasool of Allah, we have ties with other men (meaning the Jews) and if we sever them, perhaps when we have done that and Allah will have given you victory, you will return to your people and leave us?” As’ad b. Zurarah said: “Taking him today (from Makkah) is a challenge to all the arabs, slaughter of your notables, and the swords biting you.” And the words of al-’Abbas b. ‘Ubadah: “If you liked, we are ready to turn against the people of Mina with our swords.” The Messenger of Allah 􀁕 in response to Abul-Haytham said:

"Yo'q, qon qon, va qon faqat qon bilan to'lanadi. Men sizdanman, siz esa mendansiz. Siz kurashgan kishilarga men ham kurashaman, siz tinchlik o'rnatgan kishilar bilan men ham tinchlik o'rnataman." Oyisha roziya-llohu anhoning Payg'ambar ﷺ haqidagi so'zlariga qarang: u ﷺ Alloh ﷻ unga yordam va jang, qurol-aslaha hamda yordamchilardan iborat qavm bergani bilan o'zini qoniqqan holda topgan edi.

“No, blood is blood, and blood is paid for only by blood. I am of you and you are of me. I will fight against those whom you fight, and make peace with whom you make peace.” See ‘Aisha, and what she said about the Messenger 􀁕, that he 􀁕 found himself content that Allah 􀀬 granted him support and a people of war, weapons and support.

Ibn Hishom Payg'ambar ﷺ haqida, Nusrah talab qilish mavzusida shunday deganini kuzating: "Alloh ﷻ Payg'ambarini mustahkamlab, dinini qo'llab-quvvatlashni irodа qilganda, uni (ya'ni Payg'ambarni) Ansor qavmining mana shu guruhiga yo'lladi." Bu iboralar mazkur qoidaning ahamiyatini aniq ko'rsatadi va uning ma'nosini shunday talqin qilishga yo'l qo'ymaydi: go'yo kimdir Islomga da'vat etilib, javob bergan bo'lsa, u dinni qo'llab-quvvatlagan bo'ladi. Bay'ah, izhor ud-din (dinga g'alaba berish), nasr (yordam), urush; sardorlarning o'ldirilishi; qilichlarning ularni kesishi; bu ishning butun arablarga qarshi bo'lishi; ular o'z ayollari va bolalarini himoya qilgandek uni himoya qilishlari kabi iboralarning barchasi Payg'ambar ﷺ Nusrah qanday talab qilganini tushunishimizga yordam beradi. U himoya maqsadida, hatto dinni yetkazish uchun kuch ishlatishga to'g'ri kelsa ham, Nusrah talab qilgan; shuningdek, dinni va uning izdoshlarini himoya qiladigan, uning hukmlarini joriy etadigan va xabarini dunyoga yetkazadigan Davlatni barpo etish uchun ham Nusrah talab qilgan.

Observe Ibn Hisham speak about the Messenger 􀁕, regarding the subject of seeking Nusrah: “When Allah 􀀬 wanted to strengthen His Prophet and support His deen, He led him (ie the prophet) to this folk from the Ansaar.” These expressions provide clear indication on the importance of this rule, and prevent turning their meaning to indicate that if one is invited to Islam and he responds, then he has supported the deen. Expressions such as bai’ah, izhaar ud deen (granting victory to the deen); Nasr (support), war; that the notables will be killed; swords will bite them; that this will go against all the arabs; that they should protect him as they protect their women and children; all of these expressions make us understand the manner in which the Messenger 􀁕 sought the Nusrah; that he sought it for the purpose of protection, even if this entailed the use of force to convey the deen; and he sought it to establish the State which will protect the deen and its followers, as well as apply its rules and convey its message to the world.

Ushbu holatda biz Elchi ﷺ quyidagi ishlarni qilganini ko‘ramiz:

In this context one notices the Messenger 􀁕 did the following things:

U. Peygambar ﷺ, da'vatni himoya qilish va insonlarni himoya qilish uchun yordam va himoya so'radi. Bunday yordam mushriklardan ham so'ralgan, xuddi uni himoya qilib, qo'llab-quvvatlagan va unga har qanday zarar yetishidan saqlagan amakisi bilan sodir bo'lgani kabi. Xuddi shunday, Ta'ifdan qaytganida Mut'im ibn 'Adiy Peygambar ﷺga yordam bergan paytda ham shunday bo'lgan. Bu himoya yordam berilayotgan musulmonni o'z dinidan voz kechishga majbur qilish uchun ishlatilishi mumkin emas. Amakisi da'vatini sekinlashtirishni so'raganida, Rasulullah ﷺ unga shunday dedi: "Ey amakijon, Allohga qasamki, agar ular o'ng qo'limga quyoshni, chap qo'limga oyni qo'yib, bu ishdan voz kechishimni istasalar ham, Alloh uni g'alaba qildirmaguncha yoki men uning yo'lida halok bo'lmaguncha, uni tark etmayman." [Ibn Hishomning "As-Sira" kitobi]. Rasulullah ﷺ yetakchilarga murojaat qilib, ularning iymon keltirishlarini istardi, bu umid bilan ular ortidagilar ham iymon keltirishadi degan umidda edi. U buni da'vatni tarqatishni osonlashtirish va uni yanada qabul qilinadigan qilish uchun qilgan. Bu ham xalq orasida ommaviy asos (qoidatu sha'biyyah) yaratishga katta hissa qo'shadi.

- He sought the protection and help to protect individuals and protect the da’wah. This is sought even from the Mushriks (polytheists) as happened with his uncle who protected him and supported him, ie protected him from any harm coming to him. Just as it happened also when Mut’im b. ‘Addi helped the Prophet 􀁕 when he returned from Taa’if. This protection cannot be used to put pressure on the Muslim who is being helped to compromise his deen. The Messenger 􀁕 told his uncle when he asked him to slow down his da’wah; “By Allah, O uncle! If they had placed the sun in my right hand and the moon on my left, that I should leave this matter, I would not leave it until Allah makes it victorious or I die in its defence.” [Sirah of Ibn Hisham] - The Messenger 􀁕 used to contact the leaders wishing that they would profess Imaan, in the hope that those behind them would also profess Imaan. He did this in order to make the da’wah easier to spread and make it more acceptable. This also contributes greatly in the creation of the popular base (qaa’idah sha’biyyah).

Elchi ﷺ kuch va himoya izlab, qudratli kishilarga murojaat qildi va avval Islomni qabul qilishlarini shart qildi, xuddi Aqaba ikkinchi bay'atida bo'lganidek.

- The Messenger 􀁕 sought Nusrah and protection from the people of power and he stipulated that they embrace Islam first, as happened at the second pledge of al-’Aqabah.

Nusrat (yordam) so'ralgan edi kuch-qudrat egalaridan. Payg'ambar 􀁕 davrida haqiqat shunday ediki, u rahbarlardan so'ralardi, ular rahbarlik bilan birga xalq kuchiga ham ega bo'lardilar. O'sha paytdagi rahbar ayni paytda hukmdor ham edi; u harbiy qo'mondon ham edi va xalq fikriga murojaat qiladigan o'sha shaxs edi.

The Nusrah was sought from the people of power. The reality at the time of the Messenger 􀁕 was that it would be sought from the leaders who, in addition to having leadership, had popular power. The leader at that time was also the ruler; he was also the military leader, and he was the same person to whose opinion the people would return.

Bugun hukmdor kuch-quvvat bilan hokimiyatni ushlab turibdi, lekin u xalq orasidagi obro'sini yo'qotgan. Ko'rinib turgan xalq qo'llab-quvvatlovi ko'pincha haqiqiy emas. Bizga zimmamizda turgan vazifa shuki, Rasulullah ﷺ qilganlarini qilishimiz kerak: jamiyatda ta'sirli bo'lgan kishilar bilan aloqa o'rnatib, ularning ortidagilar uchun eshik ochishimiz hamda ommaviy tayanchni mustahkamlashimiz lozim. Hokimiyatga erishish uchun esa armiya zobitlari kabi qudrat egalaridan nusrat talab qilishimiz kerak.

As for today the ruler posseses the power by force and he has lost the popularity. The popularity one may see is mostly not true. Here we are obliged to do what the Messenger 􀁕 did, so we must contact those people who are influential in society to open the door for those who are behind them, and to secure the popular base. We must seek the Nusrah from the people of power, like the army officers, in order to reach the power.

Guruh a'zolariga zarar kuchayganda, ularning do'stlari va qarindoshlaridan yordam so'rashda hech qanday noto'g'rilik yo'q, bu yordam berilayotgan shaxsning iymoniga bosim o'tkazmasa yoki uni zaiflashtirmasa, shartiga ko'ra. Shu yo'l bilan, biz yashayotgan haqiqatni hisobga olgan holda, Rasululloh ﷺ amalga oshirgan ishni qilgan bo'lamiz.

When the harm to the group members intensifies, there is nothing wrong in seeking the help from their friends and relatives, on condition that this does not put pressure or compromise the Imaan of the individual who is helped. In this manner we would have done what the Messenger 􀁕 undertook, taking into account the reality in which we live.

Bu Rasululloh ﷺ amal qilgan usul bo‘lib, biz ham Rasulullohning ﷺ harakatlariga ergashgan holda shu usulga amal qilishga majburmiz. Shunday qilish orqali biz quyidagilarga erishamiz:

This is the method that the Messenger 􀁕 followed, and this is the method we are obliged to follow, emulating the actions of the Messenger 􀁕. By doing this we will bring about the following:

1- Tayyor tayyorgarlikdan o‘tgan yoshlar, ular qo‘lida Islom qaror topadi.

1- Shabab who are well prepared, so Islam is established at their hands.

Xuddi Elchi ﷺ Makkada da’vatni olib borish va Elchi ﷺ bilan birga davlat barpo etish mas’uliyatini olgan va undan keyin ummatga rahbarlik qilgan muhojirlarni tayyorlaganlari kabi.

Just as the Messenger 􀁕 prepared the Muhajireen who took up the responsibility of carrying the da’wah in Makkah and establishing the State with the Messenger 􀁕, and leading the Ummah after him.

2- Jamoatchilik fikri bu g'oyaga nisbatan, ya'ni umumiy ongdan kelib chiqadigan fikr, ya'ni Islomdan boshqasini hukmronlik tizimi sifatida qabul qilmaydigan va u o'rnatilganda uni quchoqlaydigan ommaviy asosni vujudga keltirishdir, xuddi Madina aholisi bilan sodir bo'lganidek: ular Islomni istay boshlagan va uni himoya qilishga tayyor bo'lganlarida.

2- The public opinion for the idea, which emanates from the general awareness, ie generating the popular base which does not accept anything other than Islam as a system of ruling and embraces it when it is established, just as the way it happened with the people of Madinah when they came to want Islam and were ready to protect it.

3- Hokimiyat va himoya egalari, ular orqali biz hokimiyatni qo'lga kiritamiz.

3- The people of power and protection, via whom we seize the power.

Bu masalalar tayyorlangach, Rasul ﷺ yurgan yo‘lda ish qaror topgan bo‘ladi. Alloh 􀀬 Shar’iyatiga amal qiluvchi mo‘minlarga g‘alaba va'da qilgan, Uning 􀀬 so‘zida aytilganidek: “(Mo‘minlarga) yordam berish Bizning zimmamizdadir.” [TMQ 30:47].

When these matters are prepared, then we would have established the matter on the same path which the Messenger 􀁕 followed. Allah 􀀬 has promised the believers, those who adhere to His Shar’a, with victory, where He 􀀬 said; “(As for) the believers it was incumbant on Us to help (them).” [TMQ 30:47].

He 􀀬 dedi: “Albatta, Alloh (O‘z dinini) yordam beradiganlarga yordam beradi. Haqiqatan, Alloh kuchli va qudratlidir.” [TMQ 22:40]. He 􀀬 dedi: “Alloh sizlardan iymon keltirgan va yaxshi amallar qilganlarga, ulardan oldingilarga hokimiyat bergani kabi, yer yuzida albatta hokimiyat berishni va ular uchun tanlagan dinlarini albatta mustahkamlashni va qo‘rquvdan keyin ularga xotirjamlik va omonlik berishni va’da qildi: ular faqat Menga ibodat qiladilar va Menga hech narsani sherik qilmaydilar.” [TMQ 24:55]

He 􀀬 said; “Verily, Allah will help those who help His (cause). Truly, Allah is All-Strong, All-Mighty.” [TMQ 22:40]. He 􀀬 said; “Allah has promised those among you who believe, and work righteous deeds, that of a certainty He will cause them to accede to power on earth, as He granted it to those before them; that He will establish in authority their deen which He has chosen for them, and that He will change (their state) after the fear in which they lived, to one of security and peace: they will worship Me (alone) and not ascribe powers to any beside Me.’ [TMQ 24:55]