Allah (SWT) ya ce a cikin Alƙur'ani,

Allah (swt) states in the Qur’an,

"Bari a fito daga cikinku wata jama'a da take kira zuwa ga Alkhairi (Musulunci), take umurni da abin da yake Ma'aruf (daidai), kuma take hana abin da yake Munkari (mugunta), kuma waɗannan su ne masu samun nasara." (Suratu Ali-Imran, aya ta 104)

“Let there arise from amongst you a group that calls to the Khayr (Islam), Enjoins that which is Ma’roof (right) and forbids that which is Munkar (wrong), and they are the ones who have attained Success”. (TMQ al-e-Imran, verse 104)

Allah (swt) yana kira da cewa daga cikin al'ummar (minkum) ta tashi wata al'umma, wato wata ƙungiyar mutane kamar al'ummar amma daga cikin al'ummar, kamar yadda yake a cikin maganar ɓangare (Tabaeed) wadda ke nuna wani toshe ko sashe na al'ummar. Yana bayyana siffofin wannan toshe da cewa suna ɗaure kamar yadda al'ummar take ɗaure, amma bisa hani ga Munkar da umarni da Ma'roof da kira zuwa ga Khayr, wato dukan Musulunci.

Allah (swt) calls for there to arise from amongst the Ummah (minkum) another Ummah i.e. another band of people like the Ummah but within the Ummah as it is a partative expression (Tabaeed) which indicates a block or section of the Ummah. It identifies the qualities of this block as being bound like the Ummah is bound but upon the forbidding of the Munkar and the enjoining of Ma’roof and the calling to the Khayr i.e. the whole of Islam.

Haka kuma kowace Jama'a (ƙungiya) za ta buƙaci Amir, kamar yadda Annabi ﷺ ya faɗa a cikin wani Hadisi, "Idan kuna uku a kowane wuri a duniya, ku naɗa ɗaya daga cikinku ya zama Amir." Saboda haka, wannan ƙungiya za ta buƙaci tsari domin ta iya wanzuwa a zahiri, da kuma fahimtar Ma'ruf da Munkari.

Similarly any Jama’ah (group) would require an Amir as the Prophet (saw) stated in one Hadith, “If there are three of you in any part of the world appoint one of you an Amir”. Hence, this group would need to have a structure so that it can actually exist, as well as an understanding of Ma’roof and Munkar.

Duk da haka, kafa da kiyaye al-Ma'roof da al-Munkar a aikace za a iya yin su ne kawai ta hanyar Gwamnati, kuma ba zai yiwu a yi hakan ta wata hanya dabam ba. Imam Qurtubi a cikin Tafsirinsa ya nuna cewa Sarki kaɗai ne yake da ikon aiwatar da al-Ma'roof da cire al-Munkar ta hanyar kafa Hudood da kuma ta tsarin iko (Imam Qurtubi Jami'u Ahkam ul Qur'an, juzu'i na 4, shafi na 47). Wannan saboda Allah (SWT) yana cewa,

However, the establishment and maintenance of the Ma’roof and the Munkar can only be practically carried out through the State and it is impossible to do otherwise. Imam Qurtubi in his Tafseer has pointed out that only the Sultan has the ability of executing the Ma’roof and removing the Munkar by establishing the Hudood and through the framework of authority (Imam Qurtubi Jami’u Ahkam ul Qur’an vol. 4 page 47). This is because Allah (swt) states,

Waɗanda idan muka kafa su a cikin ƙasa, suna tsayar da Salla, suna bayar da Zakka, suna umurni da abin da yake Ma'ruf kuma suna hana abin da yake Munkari, kuma ga Allah ne makomar dukkan al'amura.

“Those who when we establish them (in authority) in the earth they establish the Salah, collect the Zakah, enjoin all that is Ma’roof and forbid all that is Munkar, and to Allah belongs the return of all matters”. (TMQ al-Hajj, verse 41)

Saboda haka, aikin wannan jam'iyya yana mayar da hankali ne musamman kan tabbatar da cewa ma'ruf ya kafu a cikin al'umma, kuma munkari ya kau. Wato aikin irin wannan jam'iyya siyasa ne, kuma yana da alhakin lissafin Daula, don sa ido ko tana cika aikinta, da kuma isar da kiran Musulunci zuwa ga sauran duniya ta hanyar Da'awah da Jihadi. Amma halin da ake ciki a yau shi ne, kusan dukkan ma'ruf an kawar da su saboda rashin Musulunci, kuma kusan dukkan munkari suna wanzuwa ne saboda rashin Daular da take aiwatar da Musulunci.

Hence the work of this party is primarily concerned with ensuring that the Ma’roof are established in the society and the Munkar removed i.e. the work of such a Party is political and is of accounting the State to monitor that it is fulfilling it’s duties and carrying the call to Islam to the rest of the world through Da’awah and Jihad. Today’s situation is, however, that almost all the Ma’roof have been removed due to the absence of Islam and almost all the Munkar exist due to the absence of the state that implements Islam.

Mun ayyana babbar matsalar Al-Ummah a matsayin sake haɗa ƙasashenta da mulkin ƙasashenta bisa Musulunci ta hanyar mayar da Khilafah.

We have defined the vital issue of the Ummah as the re-unification of her lands and the ruling of her lands by Islam through the restoration of the Khilafah.

Tushen munkari wanda ta hanyarsa za a kawar da dukkan munkari shi ne kawar da kufri da tsarin kufri, kuma tushen ma'arufi wanda zai dawo da duk ma'rufin da ya ɓace shi ne, kuma dukkan addinin Musulunci shi ne Khilafah, wadda za ta sake kafa Musulunci a dukkan fannonin rayuwa, kuma ta ɗauki da'awar Musulunci zuwa sauran duniya.

The root Munkar by which all the Munkar will be removed is the removal of Kufr and the Kufr systems, and the Mar’oof which will bring back every Ma’roof absent and the whole Deen of Islam is the Khilafah which would re-establish Islam in all walks of life and carry the Da’awah of Islam to the rest of the world.

Saboda haka aikin jam'iyyar siyasa shi ne sake kafa wannan Khilafah da isar da Da'awar Musulunci zuwa sauran duniya. Dole ne ta ɗauki dukkan matakan da suka wajaba domin maido da Khilafah. Misali, dole ne ta san cikakkun bayanai game da tsarin mulki, tattalin arziki, zamantakewa da ilimi, da manufofin da Musulunci ya shimfiɗa, domin ba tare da su ba za ta kasa maido da Khilafah. Haka kuma dole ne ta kasance tana da fahimta guda a matsayin tsari, in ba haka ba ba za ta taɓa iya aiki tare a matsayin Jam'iyya ɗaya ba.

Hence the work of the political party is to re-establish this Khilafah and carry the Da’awah of Islam to the rest of the world. It would need to take all the necessary steps in order to resume the Khilafah. So, for example, it must be acquainted with the details of the ruling, economic, social and educational systems and policies that Islam has laid down for without them it would be incapable of resuming the Khilafah. It would also have to be unified in understanding as a structure, otherwise it would never be able to work collectively as a Party.

Wannan yana bisa ga ƙa'idar Shari'a: "Abin da ake buƙata domin cika wajibi, shi kansa wajibi ne." Yanzu kuma tambaya ta taso game da hanyar wannan jam'iyyar siyasa, da yadda za ta iya yin aiki wajen sake kafa Khilafah.

This is based upon the Qaa’idah (principle) in Shari’ah ‘That which is necessary to achieve an obligation is in itself an obligation’. The question now arises as to the methodology of this political party and how it would be able to work to re-establish the Khilafah.