Mala’a — bu xalqning boshliqlari. Ishlar ularning qo‘lida bo‘ladi va ular odatda hukmdorlar atrofida bo‘ladilar. Agar da’vat ushbu odamlar orasida muvaffaqiyatli bo‘lsa, jamiyatlar Islom foydasiga osonlik bilan o‘zgaradi; aks holda hech qanday o‘zgarish bo‘lmaydi. Da’vatni hukmdor atrofidagilar bilan cheklash kerak, degan bunday tushunchaga olib keladigan sabab shuki, oddiy musulmonlar orasida da’vat orqali Xilofatni o‘rnatish ishi ularning hukmdor tomonidan xor qilinishiga olib keladi. Ular ko‘tara olmaydigan darajada og‘ir yukka duchor bo‘ladilar, musulmonga esa bu narsa man etilgan. Chunki Rasulullah ﷺ shunday degan: “Musulmon o‘zini xor qilmasin.” Ular so‘radilar: “U o‘zini qanday xor qiladi?” U ﷺ javob berdi: “O‘zini ko‘tara olmaydigan balo-musibatga duchor qilish orqali.” [Ahmad, Termiziy va Ibn Moja rivoyat qilgan.] Qachon o‘zgarish chaqiriqlari paydo bo‘layotgan vaziyatni o‘rganadigan kishi, ular zulm, axloqiy buzuqlik, halokat, mashaqqat va balo-musibat hukm surayotgan jamiyatlarda yuzaga kelishini ko‘radi. Bu jihatlarning barchasi Allohga va Uning Hokimiyat haqqiga iymon keltirilmaganligidan kelib chiqadi. Shu sababli o‘tmishda payg‘ambarlar, ulardan bizning ulug‘ Rasulimiz ﷺ ham bor, avvalo Allohga iymon va ibodatga da’vat qilganlar.

The Mala’a are the chiefs amongst people. The affairs rest in their hands and they are usually around the rulers. If the da’wah succeeded with these people then the societies will easily change to the advantage of Islam, otherwise there will be no change. The matter that leads to such an understanding of restricting the da’wah to the ruling entourage is that the work to establish the Khilafah via the da’wah to ordinary Muslims will result in their humiliation by the ruler. They will be burdened to the extent that they cannot bear, and the Muslim has been forbidden from this, when the Messenger 􀁕 said; “The Muslim should not humiliate himself.” He was asked: “How can he humiliate himself?” He 􀁕; “By exposing himself to the affliction he cannot bear.” [Reported by Ahmad, Tirmidhi and Ibn Majah] The one who studies the reality in which calls (for change) arise, he will find they come about in societies that are dominated by injustice, moral depravity, destruction, hardship and adversity. Since all of these aspects are due to not having Imaan in Allah 􀀬 and in His right of Sovereignty, that is why in the past, the prophets, from amongst whom is our noble Messenger 􀁕, used to first invite to the Imaan and worship of Allah 􀀬.

Jamiyatlar umuman, o'tmishda ham, bugun ham hukmdorlar va ularning atrofidagilar boshchiligida yashaydi. Soxta aqidaviy tushunchalar va ulardan kelib chiqadigan qonunlar ularning manfaatlariga mos bo'ladi. Ular o'z manfaatlari va mavqeini himoya qilish uchun bu soxta e'tiqodlarni asrab-avaylaydi va bu aqidaviy e'tiqodlarni himoya qilish va muhofaza qilish vazifasini o'z zimmalariga oladilar. Aynan shu narsa Payg'ambar ﷺ ning da'vatini birinchi marta eshitganda, donishmand arab badaviysini shunday chuqur va to'g'ri so'z aytishga undadi; u dedi: "Albatta, bu ishni podshohlar yoqtirmaydi." Bu jamiyatlardagi odamlar o'sha hukmdorlar va ularning atrofidagilarga bo'ysunadi, shuning uchun ular ta'sir qilishdan ko'ra ko'proq ta'sirlanadi. Ular o'zlariga tatbiq etilgan tizimga, garchi uni yomon ko'rsalar ham, bo'ysunadilar. Ular hukmdorlarning zulmini bartaraf etish qimmatga tushishini bilishadi.

Societies generally, whether in the past or today, are led by the rulers and their entourage. The false creedal concepts, and the laws that arise from them, will be according to their interests. They protect these false beliefs in order to protect their interests and position, and they assume the task of defending and protecting these creedal beliefs. This is what prompted a judicious arab bedouin to make such a profound and correct statement when he heard the da’wah of the Messenger 􀁕 for the first time; he said; “Indeed, this is a matter disliked by the kings.” The people in these societies submit to these rulers and their entourage, so they are affected more than creating an effect. They submit to the system applied on them even if they hate it. They know removing the injustice of the rulers is costly.

Alloh 􀀬 payg'ambarlar va elchilarni yuborganida, ularni o'z xalqlariga haqiqatni ko'rsatish va to'g'ri yo'lga boshlash uchun yuborardi. Ularga javob berish va qarshilikka boshchilik qilishni o'z zimmalariga oladiganlar esa hukmdorlar va ularning takabbur mulozimlari bo'lardi.

When Allah 􀀬 sent the Prophets and Messengers, He 􀀬 would send them to their peoples to show them the truth and guide them to the right path. The ones who would take it upon themselves to respond and lead the opposition would be the rulers and their arrogant entourage.

Mala’ — hukmdorlarning yordamchilari. Ular e’tibor egalari, boy va isrofgarlardir. Ular xalqning rahbarlari va boshliqlari bo‘lib, hukmdorning siyosiy va intellektual muhitini tashkil etadi; hukmdor ularga tayanadi va ulardan yordam so‘raydi. Ular Alloh 􀀬 anbiyolariga qarshi turganlar orasida birinchi o‘rinda turadigan kishilar sifatida tasvirlagan odamlardir. Buning sababi shuki, ularning qalblari pul va mavqe muhabbati bilan to‘lib ketgan va manfaatlari mansablari bilan bog‘langan. Shu sababli Alloh 􀀬 ga da’vat kelganida, ular uni o‘z manfaatlari va mavqelariga zid deb biladi; shuning uchun da’vatga qarshi chiqadilar va hukmdorni unga qarshi kurashishga hamda uni yo‘q qilishga undaydilar. Shunda u o‘zi ko‘tarib yurgan yomonlik va gunohlar tufayli ularning maslahatiga ko‘nadi. Shu tariqa Alloh 􀀬 anbiyolari bilan Mala’ o‘rab olgan hukmdorlar o‘rtasida keskin to‘qnashuv yuz beradi. Xalqni o‘ziga jalb etish uchun Alloh 􀀬 anbiyolari bilan hukmdorlar va ularning atrofidagilar o‘rtasida fikriy va siyosiy kurash boshlanadi. Anbiyolar haqiqatni haqiqat bilan da’vat qilardilar, holbuki ular himoyasiz, ojiz edilar va qalblarga va ongga ta’sir etuvchi haqiqiy so‘zning kuchidan o‘zga kuchga ega emas edilar. Hukmdorlar va ular bilan birga atrofdagilar dastlab ularga yolg‘on dalillar bilan qarshi chiqardilar, masalan: bu sehrli nutq, bu avvalgilarning hikoyalari, yoki haqiqat egalari jinni yoki yolg‘onchi, bunga ishongan kishi esa shunchaki ahmoq va past kishidir, deb aytardilar.

The Mala’ are the helpers of the rulers. They are the people of interest, the rich and extravagant. They are the leaders and chiefs of the people, who form the political and intellectual medium of the ruler, and he relies on them and seeks their help. They are the people that Allah 􀀬 described as being at the front among those who stand against the prophets of Allah. This is because their hearts have become filled with the love for money and status, and their interests have become linked to their positions. That is why when the da’wah to Allah 􀀬 came, they think it conflicts with their interests and positions; so they confront the da’wah and incite the ruler to fight against it and eliminate it. So he gives-in to their advice due to what he bears of evils and sins. Thus a severe confrontation takes place between the prophets of Allah 􀀬 and those rulers who are surrounded by the Mala’a. The intellectual and political struggle between the prophets of Allah 􀀬 and the rulers and their entorage, would begin in order to win over the people. The prophets undertake the da’wah to the truth by the truth while they were defenceless, weak, having no power other than the power of the true word, which affects the hearts and minds. The rulers and with them their entourage, would oppose them initially with false arguments such as; it is magical speech, they are stories of old, or that the carriers of the truth are possessed or liars, and the believer in this is just a fool and low.

Buning ishlamay qolganda ular qiynoq, surgun, hibsga olish va qotillikka murojaat qiladilar. Payg'ambarlar va ularning izdoshlari, hukmdorlar va ularning atrofidagilar, shuningdek o'z shohlarining dinida qolganlar o'rtasida kurash hamma tomondan boshlanadi. Bu Qur'onda tez-tez zikr qilinadigan (Allohning) qonunidir.

When that does not work they resort to torture, expulsion, arrest and murder. The battle breaks out from all sides between the prophets and their followers, the rulers and their entourage and those who remained on the religion of their kings. It is a law (of Allah) that the Qur’an mentions frequently.

Shunday qilib, Hazrat Nuh (alayhissalom)ning o‘z xalqini chaqirganini ko‘ramiz. Unga qarshi birinchi bo‘lib chiqqanlar a’yon (zodagon) toifasi edi. U A’rof surasida aytdi: “Darhaqiqat, Biz Nuhni qavmiga yubordik va u dedi: ‘Ey qavmim! Allohga ibodat qiling! Sizlar uchun Undan boshqa iloh yo‘qdir. Albatta, men sizlar uchun buyuk kun azobidan qo‘rqaman!’ Qavmining rahbarlari dedilar: ‘Albatta, biz sizni ochiq adashishda ko‘rmoqdamiz.’ Nuh dedi: ‘Ey qavmim! Menda hech qanday adashish yo‘q, lekin men olamlar Parvardigoridan bo‘lgan Elchiman.’” [TMQ 7:59-61] Bu yerda ham Hazrat Hud (alayhissalom) o‘z qavmi Od xalqini chaqirdi. Uning da’vatini birinchi bo‘lib rad etganlar xalqining rahbarlari edi. Alloh ta’olo aytadi: “Od (qavm)ga ularning birodarlari Hudni yubordik. U dedi: ‘Ey qavmim! Allohga ibodat qiling! Sizlar uchun Undan boshqa iloh yo‘qdir. Allohdan qo‘rqmaysizlarmi?’ Qavmidan kufr keltirganlarning rahbarlari dedilar: ‘Albatta, biz sizni ahmoqlikda ko‘rmoqdamiz va albatta, sizni yolg‘onchilardan deb o‘ylaymiz.’” [TMQ 7:65-66] Hazrat Solih (alayhissalom) o‘z qavmi Samud xalqini chaqirganida ham, uning da’vatini birinchi bo‘lib rad etganlar xalq rahbarlari edi. Alloh ta’olo aytadi: “Samudga ularning birodarlari Solihni yubordik. U dedi: ‘Ey qavmim! Allohga ibodat qiling! Sizlar uchun Undan boshqa iloh yo‘qdir…’” [TMQ 7:73]; va Alloh ta’olo aytdi:

Thus we see Sayyiduna Nuh (alaihi salaam) calling his people. The first people to oppose him were the entourage. He 􀀬 said in Surah al-A’raaf; “Indeed, We sent Nuh to his people and he said: ‘O my people! Worship Allah! You have no other Ilah (God) but Him. Certainly, I fear for you the torment of a Great Day!’ The leaders of his people said: ‘Verily, we see you in plain error’ Nuh said:’O my people! There is no error in me, but I am a Messenger From the Lord of the worlds.’” [TMQ 7:59-61] Here also Sayyiduna Hud (alaihi salaam), calls his people, ‘Aad. The first to reject his da’wah were the leaders of his people. Allah 􀀬 says; “And to (the people of) ‘Aad We sent their brother Hud. He said: ‘O my people! Worship Allah! You have no other Ilah (God) but Him. Will you not fear Allah?’ The leaders of those who disbelieved among his people said: ‘Verily, we see you in foolishness, and verily, we think you are one of the liars.’” [TMQ 7:65-66] When Sayyiduna Salih (alaihi salaam) also called his people Thamud, the first to reject his da’wah were the leaders of the people. Allah 􀀬 says; “And to Thamud We sent their brother Salih. He said: ‘O my people! Worship Allah! You have no Ilah (god) but Him …’” [TMQ 7:73]; and Allah 􀀬 said:

“Shu'ayb nomidan (alaihi salaam)” — the phrase "Sayyiduna Shu'ayb (alaihi salaam)" is an honorific written in words, so it stays words in Uzbek. Translation: Salih (alaihi salaam)ning qavmidagi kibrlanganlarning yetakchilari, ilgari zaif hisoblanganlarga, ya’ni ulardan iymon keltirganlarga shunday dedilar: “Siz rostdan ham Salihning Robbi tomonidan yuborilgan payg‘ambar ekanini bilasizmi?” Ular javob berdilar: “Albatta, biz u olib kelgan narsaga iymon keltirganmiz.” Kibrlanganlar esa dedilar: “Shubhasiz, biz siz iymon keltirgan narsani inkor qilamiz.” [TMQ 7:75-76] Xuddi shunday, Sayyiduna Shu’ayb (alaihi salaam) Madyan xalqini da’vat qilganda, yetakchilar uni kibr bilan qarshi oldilar. Alloh 􀀬 aytadi: “Madyan xalqiga ularning birodari Shu’aybni yubordik. U dedi: ‘Ey qavmim! Allohga ibodat qilinglar! Undan boshqa sizlarning hech qanday ilohingiz yo‘q...’” [TMQ 7:85] Alloh 􀀬 yana aytdi:

“The leaders of those who were arrogant among his people said to those who were counted weak - to such of them as believed: ‘Know you that Salih is one sent from his Lord?’ They said: ‘We indeed believe in that with which he has been sent.’ Those who were arrogant said: ‘Verily, we disbelieve in that which you believe in.’” [TMQ 7:75- 76] Similarly, Sayyiduna Shu’ayb (alaihi salaam); when he called his people in Madyan, the leaders confronted him with arrogance. Allah 􀀬 says; “And to (the people of) Madyan (We sent) their brother Shu’ayb. He said: ‘O my people! Worship Allah! You have no Ilah (god) but Him...’” [TMQ 7:85], and Allah 􀀬 said:

“Shu’ayb, biz seni va sening bilan birga iymon keltirganlarni shahrimizdan albatta haydab chiqaramiz, yoki sizlar bizning dinimizga qaytasizlar”, dedilar qavmidagi takabbur kishilarning boshliqlari. [TMQ 7:88] Allohu taolo Sayyidino Muso (alayhissalom)ni Fir’avn va uning a’yonlari oldiga yuborganida, ular uni rad etdilar, u bilan birga bo‘lganlardan qo‘rqdilar, u haqida gap tarqatdilar va Fir’avnga uni o‘ldirishni maslahat berdilar. Allohu taolo aytdi: “Ulardan keyin Biz Musoni Oyatlarimiz bilan Fir’avnga va uning boshliqlariga yubordik, ammo ular ularni nohaq rad etdilar. Endi mufsidlarning (buzg‘unchilarning) oqibati qanday bo‘lganiga qarang.” [TMQ 7:103] Allohu taolo yana aytdi: “Fir’avn qavmining boshliqlari dedilar: ‘Albatta, bu mohir sehrgardir.’” [TMQ 7:109] “Fir’avn qavmining boshliqlari dedilar: ‘Musoni va uning qavmini yer yuzida fasod qilishiga va seni hamda sening xudolaringni tark etishiga qo‘yib berasanmi?’” [TMQ 7:127] “Musoga qavmining bir guruh yoshlaridan boshqa hech kim iymon keltirmadi, Fir’avn va uning boshliqlaridan qo‘rqib, ularni qiynab qo‘yishlaridan (xavotirda bo‘lib). Darhaqiqat, Fir’avn yer yuzida haddan oshgan zolim edi va u albatta musrifлардан (har xil katta gunohlarni qiladigan kishilardan) edi.” [TMQ 10:83] Payg‘ambar ﷺning siyrati ham oldingi payg‘ambarlarning siyratidan farq qilmaydi va bizga shuni bildiradiki, da’vatning sekinlashishiga, odamlarning uni eshitishiga va unga iymon keltirishiga to‘sqinlik qilgan narsa mo‘minlarga qattiq azob-uqubat va ta’qiblar bo‘lgan. Shunday qilib, mo‘min o‘z qavmi tomonidan iymoni uchun qiynalishdan qo‘rqardi. Iymon keltirishni istagan kishi esa, avval iymon keltirganlar chekkan azoblarga duch kelishidan qo‘rqardi. Mo‘minlar bilan ularga qarshi chiqqanlar — mala’ boshchiligidagilar o‘rtasidagi kurash turli natijalar bilan davom etdi. Keyin tavog‘itlarning oyoqlari ostidan gilam tortib olindi. So‘ngra bu da’vat mas’uliyatini zimmasiga olgan kishi hokimiyat dastagini qo‘liga oladi.

“The chiefs of those who were arrogant among his people said: ‘We shall certainly drive you out, O Shu’ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.’” [TMQ 7:88] When Allah 􀀬 sent Sayyiduna Musa (alaihi salaam) to Fir’aun and his entourage, they rejected him and feared those with him, circulated news about him and counselled Fir’aun to kill him. Allah 􀀬 said; “Then after them We sent Musa with Our Signs to Fir’aun and his chiefs, but they wrongfully rejected them. So see how was the end of the mufsidoon (mischiefmakers).” [TMQ 7:103]; and Allah 􀀬 said “The chiefs of the people of Fir’aun said: ‘This is indeed a well-versed sorcerer.’” [TMQ 7:109], “The chiefs of Fir’aun’s people said: ‘Will you leave Musa and his people to spread mischief in the land and to abandon you and your gods?’” [TMQ 7:127], “But none believed in Musa except the offspring of his people, because of the fear of Fir’aun and his chiefs, lest they should persecute them; and verily, Fri’awn was an arrogant tyrant on the earth, he was indeed one of the musrifoon (those who commit all kinds of great sins).” [TMQ 10:83] The Sirah of the Messenger 􀁕, which is no exception to the Sirah of the previous Prophets, informs us that what made the da’wah slow down, prevented people from hearing it and believing in it was the severe torture and persecution of the believers. The believer would thus fear for being tortured by his people because of his Imaan. The one who wanted to believe would fear that he would have to endure what those who had already believed had endured. The battle between the believers and those who went against them, led by the mala’a, was fought with alternate success. Then the carpet was swept from beneath the feet of the tawaagheet. Then the one who undertook the responsibility of this da’wah will assume the reins of power.

Sahih al-Bukhariy kitobida Ibn Mas'ud (roziyallohu anhu) rivoyat qilib, shunday degan: "Payg'ambar ﷺ sajdada bo'lganlarida, Quraysh qavmidan kishilar uning atrofida edi. Uqba ibn Abu Mu'ayt bir tuya qorinini olib keldi va uni Payg'ambar ﷺ ning orqasiga tashladi, lekin u boshini ko'tarmadi. Fotima kelib, uni uning orqasidan oldi va bu ishni qilgan kishiga qarshi duo qildi. Payg'ambar ﷺ dedilar: 'Ey Alloh! Quraysh boshliqlarini, Abu Jahl ibn ...'"

It was mentioned in the sahih of Bukhari on the authority of Ibn Mas’ud 􀁗 who said; “Whilst the Prophet 􀁕 was in prostration, and people from Quraysh were around him, Uqbah b. Abi Mu’ait brought the stomach of a camel and threw it on the back of the Prophet 􀁕, but he did not raise his head. Fatimah came and took it away from his back and made du’a against the one that did that. The Prophet 􀁕 said; ‘O Allah! Take the mala’a (chiefs) of Quraysh, Abu Jahl b.

Hisham, Utba ibn Rabi'a va Umayya ibn Xalaf, …" Ibn Mas'ud 􀁗 (boshqa rivoyatda) aytdi: "Men ularni Badr kuni o'ldirilganini va quduqqa tashlanganini ko'rdim." Makkada faqat bitta hukmdor, uning mulozimlari bilan emas edi, balki ko'plab mala' bor edi. Ular Rasululloh ﷺ da'vatiga qarshi chiqqan va odamlarni undan chalg'itishga urinган kishilar edi.

Hisham, Utbah b. Rabee’ah and Umayyah b. Khalaf, …” Ibd Mas’ud 􀁗 said (in another report); “I saw them killed on the day of Badr and thrown in the well.” Makkah did not have only one ruler, with his entourage, but there were many Mala’. Those were the people who opposed the da’wah of the Messenger 􀁕 and tried to divert the people away from it.

Payg'ambarlar o'z qavmlariga yuborilgan edilar, Muhammad ﷺ esa o'z da'vatida butun insoniyatga yuborilgan edilar.

The Prophets were sent to their peoples whilst Muhammad 􀁕 in his da’wah was sent to the whole of mankind.

Qurayshning eng katta qarshilik va to‘sqinlik ko‘rsatgan paytida ham bu da’vat faqat ular bilan cheklangan degani emas. Payg‘ambar ﷺ jamiyatni hech qanday kamsitishsiz da’vat qildi. Uning da’vati boy bilan kambag‘al o‘rtasida yoki xo‘jayin bilan qul o‘rtasida farq qilmas edi; hatto Payg‘ambar ﷺ kambag‘al, ko‘zi ojiz mo‘min Ibn Umm Maktumga yuzini burishtirgani uchun unga yengil tanbeh berildi. U ﷺ o‘zi bilan uchrashgan yetakchilarni da’vat qilishga intilar, ular iymon keltirishlarini yoki ularning ortidagilar iymon keltirishini umid qilardi. Allohning Payg‘ambari ﷺ ga bergan bu yengil tanbehi yetakchilarni da’vat qilish haqidagi tashvishni to‘xtatmaydi; balki faqat kamsitishni oldini oladi. Yetakchilarga qilingan da’vat talab jihatidan ommaga qilingan da’vat bilan bir xildir.

When the entourage of Quraysh displayed the greatest amount of rejection and obstruction, this does not mean that the da’wah was restricted to them. The Messenger 􀁕 invited the society without discrimination. His da’wah did not discriminate between the rich and the poor, or between the master and the slave; to the point that the Messenger 􀁕 was even mildly rebuked for frowning in the face of Ibn Umm Maktum, who was a poor blind believer. He 􀁕 was anxious to invite the leaders with whom he had met, hoping that they would profess Imaan or those behind them would profess Imaan. This mild rebuke by Allah 􀀬 of His Messenger 􀁕 does not prevent the concern for inviting the leaders; rather it only prevents discrimination. The da’wah to the leaders is the same as the da’wah to the masses, in terms of the request.

Siyar ham shuni zikr etadiki, Rasululloh ﷺ yetakchilar va boshliqlarni da'vat qilganlarida, ularni faqat boshliq va yetakchi bo'lganlari uchun chaqirmas edilar; balki ularning ortidagi oddiy odamlar ham iymon keltirsin, degan maqsad bilan chaqirar edilar. Shu sababli da'vat hammani qamrab olar edi.

The Sirah even mentions that when the Messenger 􀁕 used to invite leaders and chiefs, he did not just invite them just because they are chiefs and leaders; rather he used to invite with the aim that those ordinary people behind them would profess Imaan. This is why the da’wah used to include everyone.

Shuningdek, Islam da'vatiga javob bergan, lekin o'z qavmining yetakchilari hisoblanmagan kishilar ham bor edi: masalan, Bilol, 'Ammor, uning onasi va otasi. Xuddi shunday, Suhayb va Salmon ham Quraysh yetakchilaridan emas edi. Bu hol 'Omir ibn Fuhayra, Umm 'Abees, Zunayra, an-Nahdiyya va uning qizi hamda Bani Mu'mil qabilasining cho'risi uchun ham xosdir. Ularning barchasi Abu Bakr (Alloh undan rozi bo'lsin) tomonidan ozod qilingan qullar bo'lib, ular ilk musulmonlardan edi.

Also, there were people who responded to the Islamic da’wah who were not considered leaders of their people; people like Bilal, ‘Ammar and his mother and father. The same goes for Suhayb and Salman, who were not from the leaders of Quraysh. The same applies to ‘Aamir b. Fuhayrah, Umm ‘Abees, Zunayrah, an-Nahdiyyah and her daughter and the slavegirl of Bani Mu`mil. All of them were slaves freed by Abu Bakr (may Allah be pleased with him) and those people were from the early Muslims.

Elchi ﷺ dastlab o'zida yaxshilik sezgan kishilarni da'vat qilardi. Keyinchalik u barcha odamlarni da'vat qildi. Yoshlar ham, keksalar ham unga javob berardi. Uning qavmidan oddiy odam ham, zodagon ham unga ergashdi.

The Messenger 􀁕 initially used to invite those in whom he sensed some goodness. Later he invited all the people. The young and the old used to respond to him. The commoner and the nobleman from his people also responded.

Da'vatda hech qanday cheklov yo'q; u aksincha barcha odamlarni o'z ichiga oladi va Payg'ambar ﷺ amal qilgan usul bilan olib boriladi, shunda Payg'ambar ﷺ dorul-Islom (Islom diyori) barpo etishda erishgan natijaga biz ham erishamiz.

There is no restriction in the subject of the da’wah; it rather includes all the people, and conducted by the method followed by the Messenger 􀁕, so that we achieve what the Messenger 􀁕 achieved in terms of establishing the dar al- Islam.