Musulmi suna da 'yancin kafa jam'iyyun siyasa domin yin hisabi ga masu mulki ko kuma domin kai wa ga mulki ta hanyar al'umma, a bisa sharadin cewa tushensu shi ne akidar Musulunci, kuma dokokin da suka karɓa su ne dokokin Shari'a. Kafa jam'iyya ba ta bukatar wani izini. Duk wata ƙungiya da aka kafa a kan tushen da ba na Musulunci ba, haramun ne.

The Muslims have the right to establish political parties in order to account the rulers or to reach the rule through the Ummah on the condition that their basis is the Islamic 'Aqeedah and that the rules they adopt are Shari’ah rules. The formation of a party does not require any permission. Any group formed on an un-Islamic basis is prohibited.

Hujjarsa ita ce maganar Allah (SWT).

Its evidence is the words of Allah (swt).

"Kuma bari a sami daga cikinku wata al'umma (wata jama'a) mai kira zuwa ga alheri, mai umurni da abin da yake daidai, mai hani daga abin da bai dace ba. Kuma waɗannan su ne masu rabauta." Ma'anar wannan ayar a matsayin hujja ga kafa jam'iyyun siyasa ita ce: Allah (SWT) ya umurci Musulmai da su samar da wata jama'a da take yin Da'awar Musulunci a tsakaninsu, kuma haka take yin umurni da Ma'ruf da hani daga Munkar, saboda faɗinsa (SWT).

“And let there be [arising] from you a nation (a band of people) inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successfu.” (TMQ 3:104). The angle of using this verse as an evidence for the establishment of political parties is that Allah (swt) ordered the Muslims to have a group which carries out the Da’wah to Islam amongst them, and likewise carries out enjoining the Ma’ruf and forbidding the Munkar, so His (swt) saying.

"Kuma a cikinku ya kasance akwai wata al'umma (wata ƙungiya ta mutane)" umarni ne na kafa wata ƙungiya da aka tsara wadda take da halayen wata ƙungiya daga cikin ƙungiyoyin Musulmai, tun da Ya (SWT) ya ce "daga cikinku", da kuma manufar maganar Tasa (SWT).

“Let there be [arising] from you a nation (a band of people).” is an order to create a structured group which has the characteristic of the group from amongst the groups of Muslims, since He (swt) said “from you”, and the intention of His (swt) words.

"Bari a samu daga cikinku" yana nufin a bari wata jama'a daga cikin Musulmai ta tashi, ba cewa Musulmai su zama jama'a ba; a takaice, a bari daga cikin Musulmai ya taso wata al'umma (Ummah), kuma ma'anar ba ita ce Musulmai su zama al'umma ba.

“Let there arise from you” is to let a group from the Muslims rise and not that the Muslims be a group; in other words, let their arise from the Muslims an Ummah, and the meaning is not that the Muslims should be an Ummah.

Wannan saboda kalmar "min" (daga) a cikin ayar tana nuna raba (Tab'id), ba bayyana jinsi ba, kuma hanyar tabbatarwa ita ce a iya maye gurbin kalmar "wasu" (Ba'd) a wurinta, sai a ce "Lalle ne ya kasance daga cikinku wata al'umma (ƙungiyar mutane)." Amma ba za a iya maye gurbin kalmar "min" da "wasu" a cikin ayar ba.

This is because the word “from” (Min) in the verse is for partitioning (Tab’id) and not for clarifying the genus, and the way to check is that the word “some” (Ba’d) should be able to replace it, so it can be said “Let there be [arising] from you a nation (a band of people).”, whereas the word Min cannot be replaced with “some” in the verse.

“Allah ya yi wa waɗanda suka yi imani daga cikinku alkawari.” (TMQ 24:55). Ba za a ce “Allah ya yi alkawari ga wasu daga cikin waɗanda suka yi imani daga cikinku ba”, saboda haka a nan “min” (daga cikin) na bayyana jinsi ne; wato alkawarin ba a takaita shi ga zamanin sahabbai ba (Allah (SWT) ya yarda da su), a’a yana ga duk waɗanda suka yi imani kuma suka aikata ayyuka nagari.

“Allah has promised those who have believed among you.” (TMQ 24:55), since it cannot be said that “Allah promised some of those who believed from you” and so in this case it is for clarifying the genus; in other words, the promise is not restricted to the generation of the companions (may Allah (swt) be pleased with them) but it is for all those who believed and did good actions.

Bisa ga wannan, muddin harafin "Min" (daga cikin) da ke cikin ayar yana nufin raba, to wannan yana haifar da abubuwa biyu: na farko, kafa wata jama'a daga cikin Musulmai wajibi ne na isarwa (fard al-kifaya), ba wajibi na mutum ɗaya ba; na biyu, kasancewar wata ƙungiya da ke da halayen jama'a daga cikin Musulmai ya isa wannan wajibi, muddin adadinta ya isa ya ci gaba da kasancewa jama'a, kuma muddin tana iya aiwatar da aikin da ayar ta buƙata daga gare ta. Ga kalmomin.

Based upon that, as long as the from (Min) in the verse is for partitioning, this entails two issues: firstly, that establishing a group from amongst the Muslims is an obligation of sufficiency and not an individual obligation and secondly that the presence of a bloc that has the characteristic of being a group from the Muslims is sufficient for this obligation as long as the number of this bloc is enough such that it retains the characteristic of being a group and as long it is capable of establishing the action required from it in the verse. So the words.

"Kuma a samar da" (da kuma) suna magana ne ga dukkan al'ummar Musulunci, amma suna shafar kalmar "Ummah" – wato, ƙungiya; a wata ma'ana, buƙatar tana zuwa ga dukkan Musulmai, kuma abin da aka nema shi ne samar da ƙungiya mai halayen ƙungiya. Saboda haka ma'anar ayar ita ce: ku samar, ya ku Musulmai, da wata ƙungiya da za ta aiwatar da ayyuka biyu: na farko daga cikinsu shi ne za ta yi kira zuwa ga alheri, na biyu kuma za ta umarci da Ma'ruf kuma ta hana Munkar. Don haka buƙata ce ta samar da ƙungiya, kuma an bayyana aikin wannan ƙungiyar a cikin buƙatar.

“and let there be arising” are addressing the whole of the Islamic Ummah, but they are exerted over the word Ummah – that is, the group; in other words, the request is asked from all the Muslims and the thing that is requested is the creation of a group that has the characteristic of a group, and so the meaning of the verse is bring about O Muslims a group which will carry out two actions: the first of them that it will call to the good and the second that it will enjoin the Ma’ruf and forbid the Munkar. So it is a request for the creation of a group and this request has had the action of this group explained.

Ko da yake wannan buƙata umarni ne kawai na cewa "a samu", akwai alamar da ke nuna cewa buƙata ce mai ƙarfi, domin aikin da ayar ta bayyana cewa an kafa wannan ƙungiya don shi wajibi ne a kan Musulmi su aiwatar da shi, kamar yadda wasu ayoyi da hadisai masu yawa suka tabbatar. Saboda haka wannan alama ce da ke nuna cewa wannan buƙata buƙata ce mai ƙarfi, kuma bisa haka umarnin da ke cikin ayar wajibi ne. Don haka ayar tana nuna cewa wajibi ne a kan Musulmi su kafa wata ƙungiya daga cikinsu, wadda za ta yi Da'wa zuwa ga alheri – wato zuwa ga Musulunci – kuma za ta yi umarni da Ma'aruf da hana Munkari.

Although this request is simply an order “let there be arising”, however there is an indication which points to it being a decisive request, since the action which the verse explains this group being established for is an obligation upon the Muslims to carry out as is confirmed by other verses and in numerous narrations, and so that is an indication that this request is a decisive request and accordingly the order in the verse is an obligation. Therefore, the verse indicates that it is imperative upon the Muslims to establish a group from amongst themselves that will carry out the Da'wa to the good – in other words, to Islam – and will enjoin the Ma’ruf and forbid the Munkar.

Wannan yana cikin fahimta cewa kafa wata jam'iyya da za ta aiwatar da waɗannan ayyuka guda biyu da aka ambata a cikin ayar wajibi ne a kan Musulmi, kuma dukkansu za su yi zunubi idan wannan jam'iyya ba ta wanzu ba. Amma game da batun cewa jam'iyyar da aka ambata a cikin ayar da za a kafa jam'iyyar siyasa ce, to hujjar hakan tana da abubuwa biyu: na farko, Allah (SWT) bai nemi a cikin wannan ayar Musulmi su aiwatar da Da'wah zuwa ga alheri da umarni da abin da yake ma'ruf da hana abin da yake munkari ba; a maimakon haka, an nema a cikin ayar kawai a kafa wata jam'iyya da za ta aiwatar da ayyukan biyu, don haka buƙatar ba ita ce aiwatar da ayyukan biyu ba, sai dai kafa wata jam'iyya da za ta aiwatar da su, saboda haka umarnin ya shafi kafa jam'iyya ba ayyukan biyu ba. Ayyukan biyu su ne bayanin aikin jam'iyyar da ake nema a kafa, ba su ne batun da ake nema kai tsaye ba, sai dai su ne halayen musamman na irin jam'iyyar da ake nema a kafa.

This is from the angle that the establishment of a group that will carry out these two actions mentioned in the verse is obligatory upon the Muslims and they will all become sinful if this group was not in existence. As for the issue that this group mentioned in the verse to be established is a political party, then the evidence for that is two issues: firstly that Allah (swt) did not request in this verse that the Muslims carry out the Da’wah to the good and the enjoining of the Ma’ruf and the forbiddance of the Munkar; rather it was only requested in the verse to establish a group which will carry the two actions out and so the request is not to carry out the two actions but rather to establish a group that will carry them out, and so the order is exerted over the establishment of a group and not over the two actions. The two actions are the explanation of the work of the group, whose creation is requested, and the two actions are not themselves the issue requested, rather they are the specific characteristics for the type of group whose creation is requested.

Domin wannan ƙungiya ta zama ƙungiyar da za ta iya aiwatar da aikin bisa ga halinta na ƙungiya, wajibi ne ta kasance tana da wasu abubuwa na musamman domin ta zama ƙungiya kuma ta ci gaba da kasancewa a matsayin ƙungiya yayin aiwatar da aikin. Domin ƙungiyar ta samu wannan halin da ya zo a cikin ayar – wato ƙungiyar da take aiwatar da ayyuka biyu – wajibi ne ta mallaki abin da ya sa ta zama ƙungiya, kuma ya riƙe ta a matsayin guda ɗaya yayin da take aiki. Abin da ke sa ta zama ƙungiya shi ne kasancewar wata alaƙa da take ɗaure mambobinta tare, har su zama jiki guda ɗaya, watau wata haɗaka. Ba tare da kasancewar wannan alaƙa ba, ƙungiyar da ake buƙatar a kafa ta, wato ƙungiyar da take aiki bisa ga halinta na ƙungiya, ba za a samu ba. Abin da ke riƙe ƙungiyar a matsayin ƙungiya yayin da take aiki shi ne kasancewar Amir a cikinta wanda wajibi ne a yi masa biyayya. Wannan kuwa saboda Shari'a ta umarci cewa duk ƙungiyar mutum uku ko fiye dole ta naɗa Amir; Manzon Allah ﷺ.

In order for this group to be a group which is able to undertake the action in its characteristic as a group, it is imperative that it has specific issues in order to be and remain a group while undertaking the action. In order for the group to gain this characteristic which came in the verse – and that is a group that undertakes the two actions – it is imperative that it possesses what brought it about as a group and keeps it as one while it works. What makes it a group is the presence of a bond that bonds together its members such that they become a single body, i.e. a bloc. Without the presence of this bond the group whose creation is requested, in other words, a group which works according to its characteristic as a group, would not be found. What keeps the group as a group while it is working, is the presence of an Amir for it whom obedience to is obligatory. That is because the Shari’ah ordered that every group of three and more must appoint an Amir; the Messenger (pbuh).

. » وَلا يَحِلُّ لِثَلاثَةِ نَ فَرٍ يَكُونُونَ بِأَرْضِ فَلاةٍ إِلاَّ أَمَّرُوا عَلَيْهِمْ أَحَ دَهُمْ « .

. » وَلا يَحِلُّ لِثَلاثَةِ نَ فَرٍ يَكُونُونَ بِأَرْضِ فَلاةٍ إِلاَّ أَمَّرُوا عَلَيْهِمْ أَحَ دَهُمْ « .

"Haramun ne ga mutum uku a kowane fili mara ruwa su ki nada wani daga cikinsu a matsayin shugabansu" (Ahmad ya ruwaito shi daga ‘Abdullahi ɗan ‘Amr), kuma saboda barin biyayya yana fitar da mutum daga cikin ƙungiyar; ya ce a cikin hadisin da aka amince da shi, da wannan lafazi daga Muslim:

“It is unlawful for three people in any barren land not to appoint one of them as their leader” (reported by Ahmad through ‘Abd Allah b. Amr), and because the leaving of obedience removes one from the group; he said in an agreed upon narration with this wording from Muslim,

. مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَ لْيَصْبِرْ، فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْ رًا فَمَاتَ « » فَمِيتَةٌ جَاهِلِيَّة “ .

. مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَ لْيَصْبِرْ، فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْ رًا فَمَاتَ « » فَمِيتَةٌ جَاهِلِيَّة “ .

Wanda ya sami a cikin Amirinsa abin da bai so ba, to ya yi haƙuri, domin wanda ya rabu da jama'ar Musulmi ko da da tazarar hannu guda, sannan ya mutu, to zai mutu mutuwar zamanin Jahiliyya.” Don haka ya sanya adawa da Amir rabuwa daga ƙungiya. Saboda haka, abin da ke kiyaye ƙungiya yayin da take aiki shi ne biyayya ga Amirin ƙungiyar. Kuma wadannan halaye biyu wajibi ne domin a samar da ƙungiyar da za ta aiwatar da ayyuka biyu tana a matsayin ƙungiya, su ne kasancewar haɗin kai ga ƙungiyar da kasancewar Amir wanda biyayyarsa wajibi ce. Wadannan biyun suna nuna maganar Allah (SWT).

One who found in his Amir (ruler) something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya.”; so he made going against the Amir a separation from the group. Therefore, the issue that maintains the group while it is working is the obedience to the Amir of the group. And these two characteristics are necessary in order to bring about the group which will carry out the two actions while it is a group, and they are the presence of a bond for the group and the presence of an Amir to whom obedience is obligatory. These two indicate that His (swt) words.

“Kuma a samar da daga cikinku wata al’umma (wata jama’a)” na nufin: a samar da wata ƙungiya daga cikinku wadda take da haɗin kai da ke ɗaure mambobinta tare, da kuma Amir wanda biyayya gare shi wajibi ce. Wannan kuma shi ne bloc ko jam’iyya ko ƙungiya ko tsari ko kowane suna daga cikin sunayen da ake kiran ƙungiya da su, wadda take cika abin da ke sanya ta zama ƙungiya, tana kuma ci gaba da kasancewa a matsayin ƙungiya yayin da take aiki. Da haka ya bayyana cewa wannan aya umarni ne na a kafa jam’iyyu, ƙungiyoyi, jama’o’i ko makamantansu. Kuma gaskiyar cewa wannan umarni umarni ne na a kafa jam’iyyun siyasa, shi ne saboda umarnin roƙo ne na a samar da takamaiman ƙungiya ta hanyar ƙayyade aikin da za ta gudanar, ba kowace ƙungiya kawai ba. Ayar ta bayyana aikin da ƙungiyar za ta yi a matsayinta na ƙungiya, kuma wannan bayani ya bayyana irin ƙungiyar da aka nemi a samar; wato ya bayyana irin ƙungiyar da aka nemi a kafa, tun da ayar ta ambaci: a samar daga cikin Musulmai wata ƙungiya da take kira zuwa ga alheri, tana umartar da Ma’ruf, tana hana Munkar. Wannan kuwa zai zama halayyar wannan ƙungiya, kuma halayya ce ƙayyadaddiya, don haka ƙungiyar da ta cika wannan halayya ita ce wajibi a samar, sauran kuma ba wajibi ba ne. Dangane da kira zuwa ga alheri, ko da’awa zuwa Musulunci, ana iya samun ƙungiya ta gudanar da shi, kuma ana iya samun jam’iyya ko tsari ta gudanar da shi. Amma umartar da Ma’ruf da hana Munkar, wanda ya zo a cikin sigar gaba ɗaya, aiki ne da jam’iyyar siyasa kaɗai za ta iya gudanarwa, domin yana ƙunshe da umartar masu mulki da Ma’ruf da hana su Munkar. Lallai wannan shi ne mafi muhimmanci daga cikin aikin umartar da Ma’ruf da hana Munkar, kuma yana cikin wannan ayar, tun da ya zo a sigar gaba ɗaya.

“Let there be [arising] from you a nation (a band of people)” means: and bring about from amongst yourselves a group which has a bond which bonds its members together and an Amir to whom obedience is obligatory. And this is the bloc or the party or the association or the organisation or any name from the names which are applied to the group which fulfils what makes it a group and maintains it as group while it is working. And with that it becomes apparent that the verse is an order to form parties, associations, groups or their likes. As for the reality that this order is an order to bring about political parties, that is because the order is a request to bring about a specific group by specifying the action that it will carry out, and not simply any group. The verse explains the action that the group will carry out in its characteristic as a group and this explanation identified the type of group whose creation was requested; in other words, it identified the type of association whose creation was requested, since the verse mentioned: to bring about from the Muslims a group that calls to the good and enjoins the Ma’ruf and forbids the Munkar. So this is to be a characteristic for this group, and it is a defined characteristic, so the group that meets this characteristic is the one which is obligatory to be brought about, and anything else is not obligatory. As for the call to the good, or the Da’wa to Islam, then it is possible for an group to carry it out, and it is possible for a party or an organisation to carry it out. However, enjoining the Ma’ruf and forbidding the Munkar which came in a general form, is an action which can only be carried out by a political party, because it encompasses the ordering of the rulers by the Ma’ruf and forbidding them from the Munkar. In fact, this is the most important action from the enjoining of the Ma’ruf and the forbiddance of the Munkar, and it is part of this verse, since it came in a general form.

"enjoining what is right and forbidding what is wrong." Ma'ruf da hani daga munkari. Harafin Alif da Lam ("al") suna nuna jinsi gaba ɗaya, saboda haka suna cikin siffofin ma'ana ta gaba ɗaya. Wannan aiki yana cikin manyan ayyukan jam'iyyar siyasa, kuma shi ne yake ba wa jam'iyyar, ko ƙungiya, ko tsari, halin siyasa, yana mai da ita jam'iyyar siyasa ko ƙungiyar siyasa ko tsarin siyasa. Tun da wannan aiki, wato umartar masu mulki da abin da yake ma'ruf da hana su daga munkari, yana cikin manyan ayyukan umartar ma'ruf da hana munkari, kuma tun da umartar ma'ruf da hana munkari yana ɗaya daga cikin ayyuka biyu da aka nema a ayar da za su zama ayyukan ƙungiyar da za a kafa, to umarnin da ke cikin ayar yana da alaƙa da wata ƙungiya ta musamman, kuma ita ce ƙungiyar da aikinta shi ne Da'wa zuwa ga Musulunci, wato umartar masu mulki da ma'ruf da hana su daga munkari, da kuma umartar sauran mutane haka da ma'ruf da hana su daga munkari.

“enjoining what is right and forbidding what is wrong.”, and the Alif and Lam (‘the’) represent the genus so accordingly it is from the forms of generality. This action is from the most important acts of the political party, and is what grants the political aspect to the party or association or organisation, and makes it a political party or a political association or a political organisation. And since this action, the ordering of the rulers with the Ma’ruf and forbidding them from the Munkar, is from the most important acts of enjoining the Ma’ruf and forbiddance of the Munkar, and since the enjoining of the Ma’ruf and the forbiddance of the Munkar is one of the two requested actions in the verse which are to be the actions of the group which must be created, accordingly the order in the verse is related to a specific group and that is the group whose work is the Da’wa to Islam, the ordering of the rulers with the Ma’ruf and forbidding them from the Munkar, and ordering the rest of the people likewise with the Ma’ruf and forbidding them from the Munkar.

Wannan ita ce jam'iyyar da Allah (SWT) ya wajabta kafuwarta a kan Musulmi; wato, tana cika dukkan siffofin da aka ambata a cikin ayar da ke bayyana ta. Jam'iyyar siyasa ita ce jam'iyyar da ke da wannan siffa. Ba za a ce kafa jam'iyyar da ke kira zuwa Musulunci, da umurtar mutane da abin da aka sani na alheri (Ma'ruf) da hana su mummuna (Munkar), ba tare da fuskantar masu mulki ba, ta isa ta cika wannan wajibi ba. Ba za a iya cewa haka ba, domin cika wajibi ba ya faruwa sai jam'iyyar da Musulmi suka kafa ta cika dukkan siffofinta. Wato tana cika umurni da Ma'ruf da hani daga Munkar tare da kiran zuwa ga alheri, domin haɗin da ke cikin ayar ya zo da harafin "da" (Wa), wanda ke nuna haɗuwa, kuma saboda kalmomin umurni da hani daga mummuna sun zo cikin ma'ana ta gaba ɗaya, da siffa daga cikin siffofin gaba ɗaya; don haka dole ne su ci gaba da kasancewa bisa gaba ɗayansu, kuma dole ne a cika wannan gaba ɗayan. Saboda haka, wajibi ba zai tabbata ba sai aikin jam'iyyar wajen umurtar Ma'ruf da hana Munkar ya kasance gaba ɗaya, kamar yadda ya zo a cikin ayar, ba tare da keɓe kome ba. Idan kuwa aka keɓe umurnin masu mulki da Ma'ruf da hana su daga Munkar, ko a wata ma'ana, idan aka keɓe ayyukan siyasa, to jam'iyyar da ayar ta nema ba ta cika ba, kuma ba ita ce jam'iyyar da ayar ta nema ba, domin ta keɓe wani muhimmin aiki daga umurnin Ma'ruf da hani daga Munkar, alhali ayar ta zo cikin gaba ɗayanta. Saboda haka wannan siffa ba ta cika ba sai umurnin masu mulki da Ma'ruf da hana su daga Munkar ya zama wani ɓangare na ayyukan jam'iyyar. Saboda haka, wajibi kamar yadda aya ta ambata ba ya cika sai da kafa wata ƙungiyar siyasa, watau jam'iyyar siyasa, ko ƙungiya, ko tsari; wato ƙungiyar da take aiwatar da umurni da alheri da hani daga mummuna gabaki ɗaya ba tare da keɓe komai daga cikinsa ba, kuma wannan ba a samunsa sai da jam'iyyar siyasa ko ƙungiya ko wani abu mai kama da su.

This is the group whose establishment Allah (swt) made obligatory upon the Muslims; in other words, it fulfils all of these characteristics found in the verse describing it. The group which has this characteristic is the political party. It cannot be argued that the creation of a group which calls to Islam, and orders the people with the Ma’ruf and forbids them from the Munkar and does not confront the rulers is sufficient to fulfil this obligation. That cannot be argued since the fulfillment of the obligation does not occur unless the group which the Muslims brought about fulfils all of its characteristics. In other words it fulfils the enjoining of the Ma’ruf and the forbiddance of the Munkar alongside the Da’wah to the good, since the attachment in the verse came with the letter “and” (Wa) which indicates participation, and because the words to order the Ma’ruf and forbid the Munkar came in a general meaning with a form from the forms of generality - ,therefore, it has to remain upon its generality and its generality has to be fulfilled. So the obligation cannot be established unless the work of the group in enjoining the Ma’ruf and forbidding the Munkar was general, as it came in the verse, with no exceptions made. So if the ordering the rulers with Ma’ruf and forbidding them from the Munkar is excluded, or in other words, if the political actions are excluded, then the group requested in the verse is not present, and this group is not the one requested by the verse because it excluded an important action from the enjoining of the ma’roof and the forbiddance of the Munkar, and the verse came in its generality and so this characteristic is not complete unless the ordering of the rulers by the ma’roof and forbidding them from the Munkar is part of the groups actions. For this reason the obligation as mentioned in the verse is not fulfilled except by the establishment of a political group, in other words, a political party or association or organisation; that is, the group which carries out the enjoining of the Ma’ruf and forbiddance of the Munkar generally without excluding anything from it, and this is not found except with a political party or association or something that resembles them.

Saboda haka, Allah (SWT) ya umarta a cikin wannan ayar da kafa jam'iyyun siyasa da za su gudanar da aikin da'awar Musulunci, da kuma hisabi ga shugabanni ta hanyar umartarsu da abin da aka sani na alheri da hana su abin ƙi. Wannan ita ce hanyar shaida da ake fitarwa daga wannan ayar a matsayin hujja ga wannan maƙala.

Accordingly, Allah (swt) has ordered in this verse the establishment of political parties which will carry out the work of the Islamic Da’wa, and the accounting of the rulers by enjoining them with the Ma’ruf and forbidding them from the Munkar. This is the angle of deduction from this verse as an evidence for the article.

Ba za a iya jayayya ba cewa wannan ayar tana cewa "Ummah", wato jam'iyya guda ɗaya, kuma cewa wannan yana nufin babu jam'iyyu da yawa. Ba za a iya jayayya da hakan ba, domin ayar ba ta ce "Ummah guda ɗaya" ba, don haka ba ta ambaci ƙungiya guda ɗaya ba, a maimakon haka ta ce "Ummah" a cikin sigar nakira, ba tare da wani bayani ba. Wannan yana nufin kafa ƙungiya wajibi ne. Idan an kafa ƙungiya guda ɗaya, to wajibi ya cika, amma hakan ba ya hana kafa ƙungiyoyi da yawa ko ƙungiyoyi da yawa. Aiwatar da wajibin kifaya, inda mutum ɗaya ya isa ya aiwatar da shi, ba ya hana wanda ba shi ba yin wannan wajibi. Kalmar "ƙungiya" a nan sunan jinsi ce, wato ana amfani da kalmar ƙungiya kuma abin da ake nufi da ita shi ne jinsi, ba guda ɗaya ba. Allah (SWT) ya ce:

It cannot be argued that this verse says “Ummah”, in other words, a single party, and that this means the absence of multiple parties. This cannot be argued because the verse did not say “One Ummah”, so it did not mention one group but rather it said “Ummah” in the unknown form and without any description. That means to establish a group is obligatory. If a single group was established then the obligation has been met, but it does not prohibit the establishment of multiple groups or multiple blocs. The carrying out of the obligation of sufficiency by one in which one is enough to carry it out, does not prohibit other than that one to carry out this obligation. And the word group here is the name of a genus, in other words, the word group is used and what is intended by it is the genus and not the single unit; Allah (swt) said.

"Kun kasance al'umma mafi alheri da aka fitar (a matsayin misali) ga mutane." (TMQ 3:110) kuma abin da ake nufi shi ne jinsi. Kuma irin wannan shi ne maganar Manzon Allah ﷺ.

“You are the best nation produced [as an example] for mankind.” (TMQ 3:110) and what is intended is the genus. And comparable to that are the words of the Messenger (pbuh).

. » مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَ لْيُ غَيِّ رْه « .

. » مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَ لْيُ غَيِّ رْه « .

“Duk wanda daga cikinku ya ga wani munkari, to ya canza shi” (wanda Muslim ya ruwaito daga Abu Sa’id Al-Khudri). Don haka abin da aka nufa ba wani munkari guda ɗaya ba ne, sai jinsin munkari, kuma akwai misalai masu kama da wannan da yawa. Hakan yana aiki a kan guda ɗaya daga cikin jinsin, haka kuma a kan raka’a da dama daga cikin jinsin. Saboda haka, halal ne a sami jam’iyya guda ɗaya a cikin Ummah, kuma halal ne a sami jam’iyyu da dama. Amma idan jam’iyya guda ɗaya ta kasance, to wajibcin isarwa (fardul kifaya) ya cika idan wannan jam’iyya ta aiwatar da abubuwan da ayar ta umarta. Duk da haka, wannan ba ya hana kafa wasu jam’iyyu, domin kafa jam’iyyar siyasa wajibi ne na isarwa a kan Musulmai. Don haka idan jam’iyya guda ta kafu, sannan wasu suka so kafa jam’iyya ta biyu, wato su aiwatar da wannan wajibi, to ba halal ba ne a hana su, domin hana aiwatar da wajibi haramun ne. Saboda haka, ba halal ba ne a hana kafa jam’iyyun siyasa da dama. Wannan hukunci yana shafar jam’iyyun siyasa ne kawai waɗanda aka kafa bisa abin da ayar ta ambata; wato kiran zuwa ga alheri, umarni da ma’aruf da hani daga munkari, wanda ya haɗa da shugabanni da kuma sa shugabanni su yi lissafi. Amma duk abin da ya wuce haka, sai a duba: idan an kafa ta don aiwatar da abin da aka haramta, kamar kiran kishin ƙasa, ko yada ra’ayoyin da ba na Musulunci ba, ko makamantan haka, to kafa irin wannan ƙungiyoyi haramun ne, kuma Jiha za ta hana su, kuma kowane mahalarta za a hukunta shi. Idan kuma ba a kafa su don aiwatar da abin da aka haramta ba, kamar don aiwatar da abin da aka halatta, to abin da aka kafa bisa tushe halal, halal ne. Sai dai, ba za a ɗauki hakan a matsayin kafa wajibcin da Allah (SWT) ya wajabta a cikin nassin wannan ayar ba, sai dai idan jam'iyyar siyasa ce wadda take da dukkan halayen da aka ambata a cikin ayar.

“Whoever from you sees an evil (munkar), let him change it” (reported by Muslim through Abu Sa’id Al-Khudri), so the intention is not a single Munkar rather the genus of Munkar, and there are many similar examples. So it holds true upon the single unit from the genus and also upon multiple units from that genus. It is ,therefore, permitted that a single party could exist in the Ummah, and permitted that several parties could exist, but if a single party is present then the obligation of sufficiency has been met if that party carried out the required actions in the verse. However, this does not prevent the establishment of other parties, since the establishment of the political party is an obligation of sufficiency upon the Muslims, so if one party is established and others want to bring about a second party in other words, to carry out that obligation it is not permitted for them to be prevented, since this is the prevention from carrying out an obligation, which is prohibited. Accordingly, it is not permitted to prevent the establishment of multiple political parties. This only applies to those political parties that are established upon what the verse mentioned; that is the call to the good, the enjoining of the Ma’ruf and the prohibiting of the Munkar which encompasses the rulers and accounting the rulers. As for anything else, then it has to be considered - if it was established to carry out something prohibited such as the call to nationalism, or to spread un-Islamic ideas, or similar, then the establishment of such blocs is prohibited and will be prevented by the State, with each participant being punished. If they were not established to carry out something prohibited, such as to carry out something permitted, then what is established upon a permitted basis would be permitted. However, it would not be considered establishing the obligation that Allah (swt) obligated in the text of this verse unless it was a political party which had all the characteristics mentioned in the verse.

Tun da aiwatar da wajibi ba ya bukatar izinin shugaba, a maimakon haka, sanya cika wajibi ya dogara ga izinin shugaba abu ne haramtacce, saboda haka, kafa jam'iyyun siyasa da samar da su ba sa bukatar lasisi.

Since the carrying out of the obligation does not require the permission of the ruler, rather to make the fulfilment of an obligation reliant upon the permission of the ruler is something prohibited, ,therefore, the establishment of political parties and their creation does not require a permit.