Butun olamlarning Rabbisi bo‘lgan Allohga hamdu sanolar bo‘lsin, Payg‘ambarlar va Elchilarning muhri, olamlarga rahmat qilib yuborilgan zot — Muhammad al-Amin ﷺ ga, uning oili, sahobalari va qiyomatgacha ihson bilan ergashganlarga salovat va barakalar bo‘lsin. Bundan keyin:

Praise be to the Lord of the worlds, and peace and blessing be upon the seal of the Prophets and Messengers, the one sent as a mercy to the worlds; Muhammad al-Ameen, and on his family, companions and those who followed him with Ihsaan until the Day of Judgement. As for what follows:

Ushbu kitob, “Islomga da’vat”, Islom olamida taqdim etilgan eng muhim masalalardan biri haqida bahs yuritadi. Bu masala keng qamrovli, ko‘p tarmoqli va nozik masaladir. Uning yo‘li notekis va silliq emas. O‘tmishdagi olimlar va mujtahidlar — Alloh ulardan rozi bo‘lsin — bu masalani boshqa mavzular, masalan, ibodatlar (‘ibadaat), muomalalar (mu’amalaat), nikoh va meros kabi mavzularda qilganidek keng yoritmadilar. Ular “Islomga da’vat” masalasida asosan “ma’ruf (yaxshilik)ga buyurish va munkar (yomonlik)dan qaytarish” hamda shaxsiy da’vat atrofida to‘xtaldilar. Buning sababi, ularning xayoliga Islom xalifaligi tubdan yo‘q qilinishi, Islom davlati barbod bo‘lishi, Islom shariati to‘xtatilishi va Islom yerlari dor al-Islom (Islom diyori)dan dor al-kufr (kufr diyorlari)ga aylanishi kelmagan edi. Agar ularning xayollariga bunday narsa kelganida ham, unga javob va yechimlar taqdim eta olmas edilar, chunki mujtahid haqiqiy masalalarni hal qiladi, kutilgan yoki taxmin qilingan masalalarni emas.

* This book, “The Da’wah to Islam”, deals with one of the most important subjects presented in the Islamic arena. This subject is wide, with many branches, and delicate. It is a subject whose terrain is rugged and not smooth. The Alimmah (scholors) and mujtahidoon from our past - may Allah be pleased with them - did not discuss it at great length as they did with other topics, such as the ‘ibadaat (ritual worships), mu’amalaat (societal transactions), marriage and inheritance etc. The major part they discussed in the subject of, “the call to Islam” revolved around “enjoining the ma’roof (good) and forbidding the munkar (evil)” and around the individual da’wah. This is because it did not occur to them that the Islamic Khilafah would be uprooted, the Islamic state would be destroyed, the Islamic Sharee’ah would be suspended and that the Islamic lands would be transformed from dar al-Islam (the domain of Islam) to dar al-kufr (domains of kufr). If any such thing did occur to them, then they would not be able to present answers and solutions to it, because the mujtahid solves real issues and not issues that are expected or assumed.

Shuning uchun, ushbu kitob mazkur mavzuga faqat hissa qo‘shadi. Biz uning to‘liq va keng qamrovli ekanini da’vo qilmaymiz. Ammo bu, mazkur mavzuni kofirlarning xohish-istaklari, nazoratsiz isrofgarchiligi va ko‘r-ko‘rona taqlididan olib chiqib, to‘g‘ri islomiy shar’iy asoslarga qaratishga jiddiy urinishdir. * Islomga da’vat masalasini yoritishda kitob uning vojibotlari va mandubotlariga (tavsiya etilgan amallarga) ko‘ra ko‘proq da’vat uslubiga e’tibor qaratadi. Buning sababi shundaki, bugungi kunda ushbu uslubni bilish ehtiyoji eng zarur va muhim bo‘lib qoldi hamda boshqa barcha jihatlardan ustun turadi.

Therefore, this book merely contributes to the subject.We do not claim that it is complete and comprehensive. However, it is a serious attempt to relocate this subject from the whims, wilderness, extravagance and blind imitation of the Kuffar to the correct Islamic Shar’ee foundations. * In discussing da’wah to Islam the book concentrates more on the methodology of da’wah than its obligations and mandubaat (recommended actions). This is because the need today to have knowledge of this methodology has become most pressing and important, superseding all other aspects.

Kitob asosan "Islomiy Xilofatni qayta o‘rnatish uchun da’vat usuli" masalasiga e’tibor qaratadi, chunki bu jihat bugungi kunda Islomga da’vatning asosini tashkil etadi. Islomiy davlat mavjud bo‘lmagan bugungi sharoitda, o‘z markazi va e’tiborining o‘zagiga Islomiy davlatni qurishni qo‘ymagan har qanday da’vat nuqsonli yoki og‘ishgan da’vatdir.

The book concentrates more on the “method of da’wah to establish the Islamic Khilafah” because this aspect represents the backbone of the da’wah to Islam today. Today, under these circumstances where the Islamic state does not exist, every call that does not make the establishment of the Islamic state its pivot and the centre of its attention, is a partial or deviant call.

* Kitob faqat "Islomga da'vat"ga e'tibor qaratib, "da'vat usuli"ga, ayniqsa "Islom Xilofatini qayta tiklash uchun da'vat usuli"ga diqqat qaratganda, u asosiy islomiy qoidalardan kelib chiqadi; ular ushbu kitobning muhokama mavzusi bo'lmasa-da, qisqacha bayon etilgan. Masalan:

* When the book focuses only on the ‘da’wah to Islam’ and concentrates on the ‘method of the da’wah’, especially the ‘method of da’wah to establish the Islamic Khilafah’, it emanates from the fundamental Islamic premises which, although not the subject of discussion of this book, are, however, briefly presented. For example:

1 - Islomiy aqida (e'tiqod) o'zining aniqligi va sofligi bilan Islomdagi eng muhim masaladir.

1 - The Islamic ‘Aqeedah (creed) in its clarity and purity, is the most important issue in Islam.

2 - Islom aqidasining asoslarida faqat gumon (zann) yoki eng oz gumonning o‘zi kifoya qilmaydi, balki ular qat’iy (aniq va hal qiluvchi) bo‘lishi shart. Unda taqlid qilish ruxsat etilmaydi, aks holda musulmonlar xurofotni qabul qilib, aldovchilik bilan shug‘ullanuvchilarga ergashib qolishadi.

2 - In the pillars of the Islamic ‘Aqeedah, it is not enough to have zann (speculation) or least amount of zann, rather they must be qata’i (definite and decisive). It is not allowed to have taqleed (imitation) in it, otherwise the Muslims will end up taking superstition and follow those who practise deception.

3 - Aqidaga oid (asosiy ustunlarga tegishli bo‘lmagan, tarmoq masalalaridagi) fikrlarda eng oz darajadagi zann kifoya qiladi va bu masalada taqlid joiz, xuddi shar’iy hukmlarda bo‘lgani kabi.

3 - In the thoughts relating to the ‘Aqeedah (peripheral branches to the pillars) it is sufficient to have the least amount of zann, and taqleed is allowed in this matter, the same as it is in the Shar’ee rules.

4 - Shar'iy hukmlar faqat ularning shar'iy dalillaridan olinadi, ular quyidagilardir: Qur'on, Sunnat, sahobalarning ijmosi (konsensusi) va shar'iy matnda kelgan shar'iy illat (ilohiy sabab)ga asoslangan qiyos (analogik xulosa). Shar'iy hukmni uning dalilidan chiqaruvchi shaxs faqat bilimdon mujtahiddir. Muqallid (ergashuvchi) esa o'zi ergashayotgan mujtahidning so'zini to'g'ri tushunganiga ishonch hosil qilishga majburdir.

4 - The Shar’ee rules are taken from their Shar’ee evidences only and they are: the Qur’an, Sunnah, ijmaa’ (consensus) of the Sahabah and qiyas (analogical deduction) based on a Shar’ee ‘illah (divine reason) which has come in a Shar’ee text. The one who deduces the Shar’ee rule from its evidence is the learned mujtahid only. The muqallid (follower) is obliged to make sure he has understood the statement of the mujtahid he follows properly.

5 — Majburiyatlar ko‘payib, musulmon uchun qiyinlashib, ularning hammasini bajarishga qodir bo‘lmay qolganda, u eng katta majburiyatni afzal ko‘rishi kerak (bu Shar’iy dalillarga ko‘ra bo‘ladi, nafs xohishlari va shaxsiy ixtiyoriga ko‘ra emas).

5 - When the obligations become numerous and difficult for the Muslim such that he is unable to undertake them all, he is required to give preference to the greatest obligation (according to the Shar’ee evidences and not according to whims and personal descretion).

* Musulmonlar o‘zlarining tabiiy holatida bo‘lganda, ya’ni Islom Xalifaligi mavjud bo‘lgan joyda, Islom da’vatini ichki tarzda olib borish yaxshilikka buyurish va yomonlikdan qaytarish, hamda Islom davlati ichida yashovchi kofirlarni Islomni qabul qilishga chaqirishda namoyon bo‘ladi. Da’vatni tashqi tarzda olib borish esa, kofirlarni dalil va aniq hujjat bilan Islomni qabul qilishga chaqirishda namoyon bo‘ladi; bu ish Xalifa uni o‘rinli deb topganda jihod orqali amalga oshiriladi.

* When the Muslims are in their natural situation, ie where the Islamic Khilafah exists, carrying of the Islamic da’wah internally would be represented in enjoining the ma’roof and forbidding the munkar and inviting the non-muslims who live inside the Islamic state to embrace Islam. Carrying the da’wah externally would be represented in inviting the non-muslims, with proof and decisive evidence, to embrace Islam; and this will be done through Jihaad when the Khaleefah deems it appropriate.

Bu o'rinda, musulmonlar tabiiy bo'lmagan vaziyatda, ya'ni Xilofat mavjud bo'lmagan sharoitda, Islom da'vatini asosan shu Xilofatni qayta tiklash ishiga qaratish lozim bo'ladi. Ma'ruf ishga buyurish va munkardan qaytarish, ya'ni islohot ishi hamda kofirlarni Islomni qabul qilishga chaqirish davom etadi, lekin kamroq darajada. Buning sababi shundaki, musulmon yerlarida Islom Shariatini joriy etadigan Islom davlati bo'lmasa, o'sha yerlar dor al-kufrga aylanadi.

As for when the Muslims are in an unnatural situation, ie where the Khilafah does not exist, carrying the Islamic da’wah would be focused internally on the work to establish this Khilafah. As for enjoining the ma’roof and forbidding the munkar, which is a work of reform, and the da’wah to non-muslims to embrace Islam, this will continue but to a lesser degree. This is because when there is no Islamic state in the Muslim lands implementing the Islamic Sharee’ah, then the lands become dar alkufr.

Shunday holatda munkarot odatiy holga aylanadi, shuning uchun islohiy qisman harakat yetarli bo‘lmaydi yoki samarasiz bo‘ladi. Shunda vojib bo‘ladigan narsa kufr tizimini yo‘q qilib, Islom tizimini o‘rnatadigan radikal o‘zgartiruvchi harakatdir. Islom Xalifaligi mavjud bo‘lmagan holda musulmon yurtlaridan tashqarida Islom da’vatini olib borishga kelsak, u kofirlarni Islomga kirishga chaqirish da’vati orqali amalga oshiriladi.

In such a case munkaraat become the norm, so the reformatory partial action becomes insufficient or ineffective. The obligation then becomes the radical transformative action, which destroys the system of kufr and establishes the system of Islam. As for carrying the Islamic da’wah outside the Muslim lands when the Islamic Khilafah does not exist, it is represented by the da’wah to non-muslims to enter into Islam.

Bu o'zini islomga zid fikrlarni rad etish orqali, ularning noto'g'riligini ko'rsatishda va islomiy yerlardan tashqarida yashayotgan musulmonlarning kuchlarini islomiy yerlarda Islom Xilofatini barpo etishga ko'maklashish uchun safarbar qilishda namoyon bo'ladi.

This manifests in attacking the non-islamic thoughts to demonstrate their fallacy, and mobilising the efforts of the Muslims living outside the Islamic lands to assist in the establishment of the Islamic Khilafah in the Islamic lands.

Albatta, islomga da’vat masalasini yoritadigan har qanday kitob ushbu da’vatga oid asosiy qoidalarni, masalan, quyidagilarni yoritishi lozim:

* Indeed, any book that addresses the subject of ‘da’wah to Islam’ is supposed to deal with the basic rules relating to this da’wah, such as the following:

1 - Bugungi kunda Xilofatni o‘rnatish ishi farzi ayn (har bir shaxsga yuklatilgan farz) ekanligi, bu ishning eng katta kuch-g‘ayrat bilan va eng tez sur’atda amalga oshirilishi.

1 - The fact that the work to establish the Khilafah today is fard ‘ayn (an individual obligation), undertaken by expending the utmost energy and with the greatest speed.

2 - Bu ishning guruhda bajarilishi zarurligi va uni yakka tartibda bajarish kifoya qilmasligi.

2 - The fact that this work must be in a group, and it is not enough to undertake it individually.

3 - Bu guruhning itoat qilinadigan amiri (rahbari) bo‘lishi, shuningdek, uning shar’iy vakolatlarining chegaralarini aniqlash.

3 - The fact that this group must have an ameer (leader) who is obeyed along with a clarification of the limits of his Shar’ee powers.

4- Bu guruhning erkaklar va ayollardan iborat bo‘lishi, chunki da’vatni olib borish ikkalasiga ham vojibdir.

4- The fact that this group includes men and women, because carrying the da’wah is obligatory on both of them.

5 - Bu guruhdagi bog‘liqlik islomiy aqida va islomiy tafakkur ekanligi.

5 - The fact that the bond in this group is the Islamic ‘Aqeedah and the Islamic thoughts.

6 - Guruh o‘z vazifasini bajarish uchun zarur bo‘lgan barcha fikr, qoida va qarashlarni islomiy manbalardan olishga majbur va shaxslarga emas, fikrlarga sadoqat bildirishi kerak.

6 - The group is obliged to adopt from the Islamic thoughts, rules and opinions everything it needs to undertake its task, and to make allegiance to the thoughts and not to personalities.

7 - Guruh siyosiy bo'lishi kerak, chunki uning faoliyati siyosiydir, ya'ni Islom Xilofatini barpo etish uchun hokimiyatni egallashdir.

7 - The group must political, because its work is political, which is taking the power to establish the Islamic Khilafah.

8 - Bu guruhning faoliyati intellektual xarakterga ega ekanligi, zo'ravonlikdan foydalanish emas. Chunki bu ish ummat orqali hokimiyatni egallashga qaratilgan, umumiy xabardorlikka asoslangan jamoatchilik fikrini shakllantirgandan keyin amalga oshiriladigan ishdir.

8 - The fact that the work of this group is intellectual; and is not the use of violence. This is because it is a work to take the power via the Ummah, after generating the public opinion based on general awareness.

9 - Ushbu guruhning hozirgi kufr tuzumlarida hokimiyatni bo‘lishishi taqiqlangan.

9 - The prohibition for this group to share power in the current kufr regimes.

10 - Bu guruhning hozirgi kufr tizimlarining biriga ham qaram bo‘lishi man etiladi. Ana shunday tizimlardan moliyaviy yordam yoki boshqa ko‘mak olish ham qaramlikning bir turidir.

10 - The prohibition for this group to be dependent on any of the current kufr systems. Receiving financial assistance or other aid from such systems is a type of dependence.

* Xuddi shunday, Islomga da'vat masalasini muhokama qilishga kirishgan har qanday kitob ushbu da'vatning qanday amalga oshirilishini ko'rsatuvchi hukmlarni (ahkomlarni) ham qamrab olishi lozim, jumladan quyidagi masalalarni:

* Similarly, it is incumbent on any book that embarks on discussing the subject of da’wah to Islam, to deal with the ahkaam (rules) which demonstrate the way this da’wah is undertaken, such as the following matters:

1 - Amaliy tamoyil: ya'ni, harakat tasodifiy bo'lmasligi, balki avvalo fikr bilan oldin bo'lishi kerak. Bu fikr gipotetik bo'lmasligi, balki haqiqatni his etishdan kelib chiqishi lozim. Bu fikr va bu harakat birgalikda biror maqsadga erishish uchun bo'lishi kerak. Bu maqsad, harakat va fikr barchasi Islomdan olinishi shart. Yakuniy maqsad - Islomiy aqidaga asoslangan holda Allohning roziligiga (ridvon) erishishdir. Bu da'vat tashuvchisini iymon muhitida saqlaydi. Shu bilan birga unga rag'bat beradi va uni nazorat ostida tutadi.

1 - The practical principle; that is, the action should not be improvised, rather it has to be preceded by thought. This thought must not be hypothetical; rather it should result from sensation of the reality. This thought combined with this action must be for the purpose of achieving an objective. This objective, action and thought must all be derived from Islam. The ultimate goal is to attain the ridwan (pleasure) of Allah based on the belief in the Islamic ‘Aqeedah. This keeps the da’wah carrier in the atmosphere of Imaan. At the same time this gives him incentives and keeps him under control.

2 - Uslub va usul o'rtasidagi farq. Tariqa (usul) — bu shar'iy hukmlar bo'lib, ular Qiyomat kunigacha o'zgarmaydi. Uslublar esa mubohdir (ruxsat etilgan).

2 - The distinction between the style and method. The tareeqah (method) is the Sharee’ah ahkaam (rules), which are constant until The Day of Judgement. As for the usloob (styles), they are mubah (permitted)

da'vat tashuvchisi tomonidan tanlangan, vaziyat va sharoitga mos keladigan harakatlar.

actions selected by the da’wah carrier, which suit the circumstances and situation.

3 - Siyosiy haqiqatni bilish xuddi shar'iy hukmlarni bilish kabi zarurdir. Chunki shar'iy hukmni tatbiq etish uchun ham shar'iy hukmni, ham uning manoti (hukm kelgan haqiqat)ni bilish talab etiladi. Agar biz shar'iy hukmni bilib, uning manotini bilmasak, bu hukmni tatbiq eta olmaymiz. Agar uni tatbiq etishga urinsak, xato qilgan bo'lamiz, chunki uni o'z haqiqatidan boshqa narsaga qo'llagan bo'lamiz. Tizimni yo'q qilib, hokimiyatni qo'lga olishga harakat qiladigan kishi siyosiy haqiqatni nafaqat mahalliy, balki mintaqaviy va xalqaro miqyosda ham yetarli darajada anglashi kerak.

3 - Knowledge of the political reality is necessary just like knowledge of the ahkaam shari’ah. That is because the application of the hukm Shar’ee requires knowledge of the hukm Shar’ee and of its manaat (the reality for which the rule has come). If we know the Shari’a rule but are ignorant of its manaat, then we will be unable to apply this rule. If we try to apply it, we would make a mistake because we would apply it to other than its reality. The one who works to demolish the system and take power must have sufficient comprehension of the political reality, not only locally but also regionally and internationally.

4 - Hokimiyatni egallash va Xilofatni o‘rnatish ishini faqat kuch egalari va hokimiyat tutganlar orqali amalga oshirib bo‘lmaydi, deb ba’zilar o‘ylagandek. Aksincha, avvalo da’vat xalq orasida yetkazilishi kerak. Da’vat madaniy bosqichdan o‘zaro munosabat bosqichiga o‘tib, Ummat bilan munosabatda muvaffaqiyatga erishgach va umumiy ongdan kelib chiqqan jamoatchilik fikri Ummat orasida shakllangach, kutla (partiya) kuch egalari va hokimiyat tutganlardan Nusra (ko‘mak) so‘rashni boshlaydi.

4 - The work to take the authority and establish the Khilafah cannot be through the people of power and those who hold the authority alone, as some would think. Rather, the da’wah must be conveyed first amongst the people. Once the da’wah passed the cultural stage to the interaction stage and succeeded in the interaction with the Ummah, and a public opinion emanating from the general awarenes was generated in the Ummah, the kutlah (party) starts to seek the Nusrah from the people of power and those who hold authority.

5 - Shar‘ operasi bir nechta jamoa, guruh yoki partiyaning da‘vat ishini olib borishiga ruxsat beradi. Shart shuki, ular ‘aqida va shariat jihatidan Islomning asosida tashkil etilgan bo‘lsin.

5 - The Shar’a allows more than one kutlah, group or party to work in carrying the da’wah. The condition is that they are established on the basis of Islam in terms of the ‘Aqeedah and Sharee’ah.

6 - Agar bir nechta islomiy guruhlar mavjud bo‘lsa, ular ixtilof odobini (adab al-ixtilof) tushuntiradigan shar’iy qoidalarga rioya qilishga majburdirlar. Musulmonga boshqa musulmonni faqat legitim ijtihod doirasidagi bir masalada unga qarshi chiqqani uchun kufr yoki gunohkorlikda ayblashi joiz emas. Shar’iy dalil bilan qo‘llab-quvvatlangan, kuchli yoki zaif bo‘lishidan qat’i nazar, yoki shubhat ad-dalil (dalilga o‘xshash narsa) bo‘lgan har qanday fikr legitim fikrdir. Bunday fikrni yoki uni ilgari suruvchi shaxsni obro‘sizlantirish joiz emas. Aksincha, dalil zaif bo‘lsa yoki hatto dalilga o‘xshash narsaga ega bo‘lsa, aytilishi kerak bo‘lgan gap shuki, sizning fikringiz xato yoki zaifdir, va u bilan muhokama eng yaxshi usulda, isbot va dalillar bilan olib borilishi kerak. Fikrning shar’iy dalili yoki dalilga o‘xshash narsasi bo‘lmasa, u holda bu islomga zid fikr (ya’ni kufr fikri) bo‘ladi. Bunday holda fikrga hujum qilish va uni ilgari suruvchini kufr fikrini tutayotgani haqida ogohlantirishdan boshqa chora yo‘q (garchi kufr fikrini tutgan kishi doim ham kofir bo‘lavermasa ham).

6 - In the event that more than one Islamic group exists, they are obliged to adhere to the Shar’ee rules that explain adaab al-ikhtilaaf (the etiquette of disagreement). It is not allowed for a Muslim to accuse another Muslim of kufr or transgression simply because he disagreed with him regarding an opinion, as long as this disagreement was within the confines of legitimate Ijtihaad. Any opinion that has a Shar’ee evidence, strong or weak, or if it has shubhat ad-daleel (a semblance of an evidence) is a legitimate opinion. It is not allowed to discredit the opinion or the one who espouses it. Rather what should be said in the event of an evidence being weak or even having a semblance of an evidence, is that your opinion is mistaken or weak and the discussion with him should be in the best possible manner with proof and evidence. As for when the opinion has no Shar’ee evidence, or a semblance of an evidence, then it will be an unislamic opinion (ie an opinion of kufr). There is no option then other than to attack this opinion and warn the one whom espouses it of carrying a kufr opinion (though the one who carries a kufr opinion is not always a Kaafir).

7 - Hukmdorlar, ya'ni Islom shariatini to'xtatib qo'yib, hech kim majburlamagan holda boshqa qonunlarni joriy qilayotganlar, ko'pincha kofirlardir, garchi ular ro'za tutgan, namoz o'qigan va haj qilgan bo'lsalar hamda o'zlarini musulmon deb da'vo qilsalar ham.

7 - The rulers who suspend the Islamic Sharee’ah and legislate other laws without being forced by anybody to do this, are mostly Kuffar, even if they fasted, prayed and performed Hajj and claimed to be Muslims.

Bu ularning Islom qonunidan ko'ra kufr qonunlarini afzal ko'rganliklari sabablidir.

That is because they preferred the laws of kufr to the law of Islam.

Lekin, agar ular Islom shariatini eng yaxshi qonun deb e'tirof etsalar-da, o'z xohish-istaklari tufayli uni vaqtincha to'xtatib qo'ysalar, bu jihatdan ular zolimlardir, kofirlar emas. Shu sababli da'vat tashuvchilari yoki har bir musulmon uларни ma'qullashi, qo'llab-quvvatlashi, hatto ular haqida jim turishi ham joiz emas, chunki Payg'ambar ﷺ ning sharafli hadisiga amal qilinadi: "Kim bir munkarni ko'rsa, uni qo'li bilan o'zgartirsin. Agar bunga qodir bo'lmasa, tili bilan o'zgartirsin, agar unga ham qodir bo'lmasa, qalbi bilan yomon ko'rsin. Bu imonning eng zaif darajasidir." * Islomga da'vat mavzusini yoritadigan kitob shuni e'tiborga olishi kerakki, Allahning Rasuliga ﷺ Islomga da'vatda ergashish quyidagi masalalarga rioya qilishni talab qiladi:

However, if they believe the Sharee’ah of Islam is the best law and they suspended it temporarily due to their own whim, they are transgressors and not disbelievers in this respect. That is why it is not allowed for the da’wah carriers or for any Muslim to declare his approval of them or support them or even to remain silent about them, acting upon the noble hadeeth; “Whosoever sees a munkar let him change it with his hand. If he is not able to do that then let him change it with his tongue, and if he is not able to do that then let him hate it with his heart. And that is the weakest of Imaan.” * A book discussing the subject of da’wah to Islam is supposed to draw attention to the fact that emulating the Rasool of Allah in da’wah to Islam obliges that the following issues are observed:

1 - Rasul ﷺ kofirlarni Islomga kirishga da'vat qilar edilar. 2 - Rasul ﷺ shar'iy hukmlar to'liq nozil bo'lmagan paytda da'vat qilar edilar. Hozir esa barcha hukmlar bizning oldimizda. Demak, Makkada Rasul ﷺ amal qilmagan hukmlar bor edi, chunki ular hali nozil bo'lmagan edi, ammo biz ularga amal qilishga majburmiz. Rasul ﷺ amal qilgan, keyinroq esa bekor qilingan hukmlar ham bor, shuning uchun bunday hukmlar biz uchun talab qilinmaydi. Masalan, Makkada jihod qilish joiz emas edi, hozir esa joizdir (mudofaa jihodi bugun, hatto Islom davlati bo'lmasa ham, farzdir, chunki u faqat xalifalikka topshirilgan emas). Makkada da'vat qilish faqat Rasul ﷺ uchun vojib edi, sahobalar uchun esa faqat mandub (tavsiya etilgan) edi, chunki ular Rasul ﷺ ga faqat ayollar bay'ati (bay'atun niso) bilan bay'at qilgan edilar. Bu holat Aws va Xazraj qabilalari al-Aqabaning ikkinchi bay'atini berguniga qadar davom etdi. O'sha vaqtdan boshlab da'vat qilish musulmonlar uchun vojib bo'ldi, faqat Rasul ﷺ uchun emas. Bekor qilingan hukmlarga kelsak, masalan, Makkadan Madinaga hijrat vojib edi. Makka fath etilgandan keyin u vojib bo'lmay qoldi.

1 - The Messenger used to invite Kuffaar to enter Islam. As for 2 - The Messenger used to make da’wah when the Shar’ee rules had not yet been completely revealed. As for now, we have all the rules before us. That means there were rules that the Messenger did not act upon in Makkah, because they had not been revealed, but we are obliged to act upon them. There are rules that he used to act upon, but later on were abrogated, so these rules are not required from us. For example, fighting was not lawful in Makkah and now it is lawful (the defensive fighting is fard today, even if there is no Islamic State, because it is not entrusted with the Khalifah only). Carrying the da’wah in Makkah was obligatory on the Messenger only, as for the Sahabah (.a.) it was mandoob (recommended) only, for they had only pledged to him the bay’atun nisaa (the pledge of women). That situation continued until the Aws and the Kazraj tribes gave the second pledge of al-’Aqabah. Since that time carrying the da’wah became obligatory on the Muslims and not just on the Messenger . As for what has been abrogated, it is like the Hijrah (migration) from Makkah to Madinah, which was obligatory. After the conquest of Makkah it ceased to be obligatory.

3 - Shunga ko‘ra, amallarni Makka bosqichining amallari va Madina bosqichining amallariga bo‘lish mos ravishda shaxslarga topshirilgan amallarni va hokimga (xalifaga) topshirilgan amallarni ko‘rsatadi. Hokimga xos bo‘lgan ayrim amallar bor: shaxslar ham, guruhlar ham hudud (jinoyat jazolari) ijro etish, istilo uchun urush boshlash yoki sulh shartnomalari tuzish kabi ishlarni amalga oshirmaydi. Shaxslar esa, dorul-Islomda bo‘lsin yoki dorul-kufrda bo‘lsin, bajaradigan ayrim amallar bor, masalan, ibodatlar, axloq, ovqatlar (mat’umot) va kiyimlar (malbusot).

3 - Accordingly, the classification of actions into actions of the Makkan stage and actions of the Madinan stage, indicate the actions entrusted with the individuals and the actions entrusted with the ruler (the Khaleefah) respectively. There are certain actions that are specific to the ruler; neither the individuals nor the groups undertake actions such as executing the hudood (penal code), initiating the war for conquest or concluding ceasefire treaties. There are certain actions that the individuals undertake, whether in dar ul-Islam or in dar al-kufr such as ‘ibadaat (worships), akhlaaq (morals), mat’umaat (foodstuffs), malboosaat (clothing)

va mu’amalot (bitimlar). Shaxslar va hukmdor (xalifa) tomonidan amalga oshiriladigan boshqa turdagi harakatlar ham mavjud, masalan masjidlar qurish, ma’ruf ishlarga buyurish, munkar ishlardan qaytarish yoki aniq dalillar orqali da’vatni olib borish.

and mu’amalaat (transactions). There are other types of action undertaken both by the individuals and the ruler (the Khaleefah), such as building mosques, enjoining the ma’roof, forbidding the munkar or carrying the da’wah through the decisive proofs.

* Da'vat tashuvchilari oldida, Islomiy Xilofatni o'rnatish kabi aniq maqsadga erishish masalasi bo'lganda, bir masala yuzaga keladi. Ya'ni: bu maqsadga erishishning belgilangan muddati bormi (masalan, o'n, yigirma yoki o'ttiz yil), yoki muddati yo'qmi? Bundan ikki masala kelib chiqadi. Birinchidan: bu ishning mohiyati (ya'ni, Aqida va Shariat asosida davlat qurish) ...

* There is an issue that faces the carriers of the da’wah to Islam, when the matter relates to realising a specific aim such as the establishment of the Islamic Khilafah. That is: does the achievement of this aim have a defined time limit (ten, twenty or thirty years for example) or does it not have a time limit? Two issues arise from this. Firstly; is the nature of this work (ie establishment of a state based on the ‘Aqeedah and Sharee’ah)

...talab qilinadigan vaqt ichida o'z rejasini amalga oshirishga asoslanadi. Aks holda, blok jiddiy emas yoki rahbarliksiz ishlayapti, degan xulosaga kelinadi. Ikkinchidan, agar blok o'z rejasini amalga oshira olmasa va maqsadiga makul vaqt ichida erisha olmasa, bu uning ayrim dasturlarida xatolarga yo'l qo'yganini va shu sababli ularni qayta ko'rib chiqib, tuzatishi zarurligini anglatadimi? Yoki bu blokning Allohga nisbatan samimiy emasligini va shu sababli Alloh ularning qo'liga g'alabani bermaganini anglatadimi? Bunday kitob ushbu masalalarga javob berishi kerak.

that it requires more than one, two or three decades? This is because the kutlah (block) does not work in an open-ended manner, rather it works on the basis of executing its plan within the timeframe demanded by the nature of this plan. Otherwise, the block is not serious or is working without guidance. Second, if the block fails to execute its plan and realise its aim within a reasonable amount of time, does this mean that it has made mistakes in some of its programmes and therefore, it must review these programmes to rectify them? Or does this mean that the block is not sincere to Allah and that is why Allah did not fulfill the victory at their hands? Such a book is supposed to answer these issues.

"Islomga da'vat" kitobi ba'zi savollarga javob berish, shubhalarni yo'qotish va ular bilan bog'liq tushunchalarni to'g'rilash uchun mo'ljallangan. Masalan:

* The book of “The Da’wah to Islam” is supposed to answer some questions and dispel some doubts and correct the concepts relevant to them. For example:

1 - Ba'zi odamlar Allohning shu so'zini noto'g'ri tushunadilar: “Ey iymon keltirganlar, o'zingizni qutqaring; agar to'g'ri yo'lga yursangiz, adashganlardan sizga hech qanday zarar yetmaydi.” [TMQ 5:105]. Shu sababli ular bundan, musulmon faqat o'zi va oilasi uchun javobgar bo'lib, odamlarga da'vatni yetkazish uchun javobgar emas, degan xulosaga keladilar.

1 - There are those people who misunderstand the saying of Allah ; “O you who believe, guard your own souls; if you follow guidance, no hurt can come to you from those who went astray.” [TMQ 5:105]. Thus they understand from this that the Muslim is only responsible for himself and his family and not responsible for carrying the da’wah to people.

2 - Ba'zilar muqaddas hadisning ma'nosini noto'g'ri tushunadilar:

2 - There are some who misunderstand the meaning of the sacred hadith:

“Mo‘minning o‘zini xor qilishi va o‘ziga chidab bo‘lmaydigan balo-mashaqqatga duchor qilishi to‘g‘ri emas.” Shu so‘zga asoslanib, u shunday tushunadi: qamoqqa tushish, ishdan haydalish, zolim hokimlarning g‘azabi va shunga o‘xshash mashaqqatlarga olib keladigan har qanday ish-harakatdan u o‘zini tiyishi kerak, hatto da’vatni tark etib, zolim hokimlarga bo‘ysunsa ham.

“It is not right that a believer should humiliate himself, and expose himself to an affliction, which he cannot bear.” Thus, he understands from this that every action which exposes him to hardship such as imprisonment, expulsion from work and the anger of the unjust rulers etc, he must avoid it even if he abandoned the da’wah and complied with the unjust rulers.

3 - Ba'zilar Huzayfa ibn al-Yamanning Rasulullahdan ﷺ rivoyat qilgan hadisini noto'g'ri tushunadilar: "Men dedim: "Agar musulmonlarning jamoasi ham, imomi ham bo'lmasa-chi?" U aytdi:

3 - There are those who misunderstand the hadith of Huzayfah b. al- Yaman narrated from the Messenger , “I said: ‘What if the Muslims have no jama’ah nor an Imam?’ He said:

“Shunda sen o‘sha guruhlarning hammasidan voz kech, hatto o‘lim seni shu holatda qamab olguncha daraxt tanasiga tishlanib tursang ham.”» Shunday qilib, ular bundan shuni tushunadilar: agar musulmonlarning xalifasi mavjud bo‘lmasa, musulmonlarga xalifalikni qaror toptirish uchun harakat qilish vojib emas, balki kishidan talab qilinadigan narsa o‘limi kelguncha o‘zini ajratib olib yashashdir.

‘Then you abandon all those groups, even if you have to bite onto the trunk of a tree until death comes to you as such.’” So they understand from this that in the event that the Khaleefah of the Muslims does not exist, then it is not obligatory on the Muslims to work for the establishemnt of the Khilafah, rather what is required from someone is to isolate himself until he dies.

4 - Ba'zilar bu sharifga oid hadisni noto'g'ri tushunadilar:

4 - There are those who misunderstand the noble hadith:

"Sizlarga shunday bir yil yoki shunday bir kun kelmaydiki, undan keyingisi undan yomonroq bo'lmasin, to Rabbingiz bilan uchrashguningizgacha", — bu gap insonni umidsizlikka, ruhiy tushkunlikka va amaldan qo'l uzishga olib keladi.

“There will not be a year or a day that will come upon you save that which follows it is worse than it, until you meet your Lord”, so the matter leads him to despair, hopelessness and abstention from action.

5 - Bu borada shunday deyiladiki, ishlarning o‘zgarishi Mahdiyning vazifasidir va bu bizning vazifamiz emas. Natijada harakatdan tiyilishga olib keladi.

5 - There are those who say that the change of affairs is the task of the Mahdi and it is not our job. The result would be to refrain from action.

Ushbu kitob ushbu kirish qismida qayd etilgan masalalarning ko'pchiligini, shuningdek boshqa ko'plab masalalarni ham yoritib o'tdi. Agar unda biror kamchilik bo'lsa, mukammallik faqat Allohga xosdir. Balki, Allohning yordam va ko'magi bilan ikkinchi nashr yanada batafsil va to'liq bo'lar. Biz Allohdan ushbu kitobni musulmonlarga foydali qilishini va uning muallifini eng yaxshi mukofot bilan mukofotlashini so'raymiz.

* This book has dealt with most of the issues mentioned in this introduction, just as it has addressed many other issues. If it is deficient in any way then perfection lies with Allah alone. Perhaps, the second edition will be more exhaustive and complete with the help and aid of Allah . We pray to Allah that He makes this book of benefit to the Muslims and that He rewards its author with the best reward.

Allohning rahmati va barakalari bizning sardorimiz Muhammad ﷺ, uning ahli bayti va hukmiga bo'lsin. Barcha hamd olamlarning Parvardigori bo'lgan Allohgadir.

Peace and blessings of Allah upon our Master Muhammad, his family judgement, and all Praise is to Allah, the Lord of the worlds.

"Wa'i" jurnali

“Wa’i Magazine”