Lalle ne, wajabcin kasancewar wata ƙungiya ko ƙungiyoyi da ke aiki don mayar da rayuwar Musulunci, ta hanyar aiki don kafa Khilafah, wajibi ne a Shari'a. Ayar nan mai girma ta nuna haka: "Kuma a samu daga cikinku wata jama'a masu kira zuwa ga alheri (Musulunci), suna umurni da abin da yake kyakkyawa, suna hani daga abin da yake munana. Kuma waɗannan su ne masu rabauta." [TMQ 3:104]. A cikin wannan ayar Allah 􀀬 ya wajabta wa Musulmi, a matsayin wajibi na jama'a, su kasance da aƙalla ƙungiya ɗaya wadda aikinta zai zama kira zuwa ga alheri (Musulunci).

Indeed, the obligation of the presence of a group or groups that work to resume the Islamic way of life, via the work to establish the Khilafah, is a Shar’ee obligation. The noble ayah has demonstrated this; “And let there arise out of you a group inviting to all that is good (Islam), enjoining the ma’roof and forbidding the munkar. And it is they who are successful.” [TMQ 3:104]. In this ayah Allah 􀀬 obliged the Muslims, as a collective duty, to have at least one group whose work will be the call to the khayr (Islam)

da kuma umurtar da mai kyau (ma'ruf) da hana mummunan aiki (munkar).

and enjoining the ma’roof (good) and forbidding the munkar (evil).

Kalmar umarni a cikin "Wal takun" (a bari a samu) umarni ne na wajibi, kuma hakan saboda wajibcin da'wa da umartar da abin da aka sani na alheri da hana abin ƙi.

The imperative command in, “Let there be” (wal takun), is one of obligation and that is due to the obligation of da’wah and enjoining the ma’roof and forbidding the munkar.

“Daga cikinku” (minkum), anan ana nufin sashe ne (tab’eedh) saboda wata alama daga Shari’a (qareenah), wato cewa wajabcin umurni da kyakkyawa da hani daga mummuna wajibi ne na jama’a, ba kowa ne yake iya aikata shi ba, domin yana bukatar ilimi, fahimta da hikima wadanda ba kowa ne yake da su ba. Saboda haka, kalmar “ummah” (rukuni) ta zo da ma’anar wani rukuni daga cikin Musulmai, ba dukan jama’ar (jama’ah) Musulmai ba. Umurnin yana mai da hankali ne kan wajibcin samun wani rukuni daga cikin Musulmai.

“From amongst you” (minkum), here is partative (tab’eedh) due to a Shar’ee indication (qareenah) which is that the obligation of enjoining the ma’roof and forbidding the munkar is a collective obligation, and not within the ability of everyone to undertake it, since it requires knowledge, understanding and wisdom that not everyone has. Therefore, the word, “ummah” (group) has come to mean a group from amongst the Muslims, not the whole group (jama’ah) of the Muslims. The command is focused on the obligation to have a group from amongst the Muslims.

Kalmar "ummah" an ambata a cikin Alƙur'ani da ma'anar "wata ƙungiyar mutane", inda Allah (SWT) ya ce game da Musa (a.s.): "Kuma a lokacin da ya isa wurin shayarwa na Madyan, ya sami wata al'umma a wurin suna shayar da dabbobinsu." [TMQ 28: 23] Abin da aka umarta ba kowace ƙungiya ba ce, sai dai ƙungiya daga cikin Musulmai, wadda aikinta an siffanta shi a cikin wannan aya mai girma da cewa ita ce kira zuwa ga alheri (Musulunci) da umurni da abin da yake kyau (ma'aruf) da hana abin ki (munkar). Wannan siffa ta haɗa da shugaba, domin shi, a zahirin lamari, yana wakiltar shugaban kowane abu mai kyau da shugaban kowane abu munkari.

The word ummah has been mentioned in the Qur’an in the meaning, “a group of people” when He 􀀬 said about Musa (as); “And when he arrived at the watering (place) of Madyan, he found there ‘ummatun’ (a group of people) watering (their flocks).” [TMQ 28: 23] What is ordered is not any group but a group from amongst the Muslims, whose work has been described in the noble ayah as being the da’wah to the khayr (Islam) and enjoining the ma’roof and forbidding the munkar. This description includes the ruler because he, in terms of the reality, represents the head of every ma’roof and the head of every munkar.

Ko dai yana kula da al'amuran mutane bisa Musulunci da hukunce-hukuncen Shari'a, ko kuma yana watsi da dokokin Musulunci yana sakaci da su, to dole ne a yi masa hisabi saboda haka. Daga wannan mahanga ne ƙungiyar ke ɗaukar siffar siyasa, domin aikinta yana da alaƙa da masu mulki: kafa su ta hanyar da Shari'a ta buƙata idan ba su wanzu ba, ko yi musu hisabi saboda sakacinsu, tilasta musu zuwa ga gaskiya da kuma tsare su a cikinta idan sun wanzu sannan suka karkata daga gaskiya. Manzo ﷺ ya bayyana alaƙar wannan farillah da mai mulki, da muhimmancinta a hadisai da dama. Misali, ya ce ﷺ: "Ina rantsuwa da wanda raina yake a hannunsa, dole ne ku umarci alheri, ku hana mummunan aiki, in ba haka ba Allah zai kusa aiko muku da azaba daga gare Shi, sannan za ku roƙe Shi amma ba zai amsa muku ba." [Ahmad da Tirmizi suka ruwaito]. Haka kuma ya ce ﷺ: "Mafi kyawun jihadi shi ne kalmar gaskiya da ake faɗa wa sarki azzalumi." [Ibn Maja da Nasa'i suka ruwaito]. Ya ce ﷺ: "Shugaban shahidai shi ne Hamza, da kuma mutumin da ya tsaya wa sarki azzalumi yana umartar (alheri) yana hana (mummuna), sai aka kashe shi." [al-Hakim ya ruwaito]. Bugu da ƙari, Manzo ﷺ ya ce: "Ku umarci alheri, ku hana mummunan aiki kafin ku yi addu'a, to addu'arku ba za a amsa ba." Kuma lokacin da ya ce ﷺ: "'Addini shi ne nasiha.' Muka ce: 'Ga wa, ya Manzon Allah?' Ya ce: 'Ga Allah ﷻ, ga Manzonsa, ga shugabannin Musulmi da talakawansu.'" [Muslim ya ruwaito]. Saboda haka aikin ƙungiyar, baya ga kiran zuwa ga alheri (Musulunci), shi ne umartar alheri da hana mummunan aiki. Wani ɓangare na wannan shi ne yi wa masu mulki hisabi ko kafa su bisa Shari'a. Wannan aiki ne na siyasa, saboda alaƙarsa da masu mulki. Saboda haka ayar ta wajabta kasancewar jam'iyyun siyasa ko ƙungiyoyi da aka kafa bisa tushen Musulunci.

He either looks after the affairs of people with Islam and with the Shar’ee rules or he ignores the rules of Islam and neglects them, then he has to be taken to account for this. It is from this perspective that the group takes the description of being political, because its work relates to the rulers: establishing them via the way the Shar’a demands if they do not exist, or accounting them for their negligence, forcing them to the truth and confining them to it if they had existed and then deviated from the truth. The Messenger 􀁕 clarified the linkage between this fard and the ruler, and its importance in many ahadeeth. For instance he 􀁕 said; “By the One in Whose hands my soul rests, you have to enjoin the ma’roof and forbid the munkar, otherwise Allah will be about to send upon you a punishment from Him, then you would pray to Him but He would not answer you.” [Reported by Ahmad and Tirmizi]. He 􀁕 also said; “The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. He 􀁕 said; “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin (the good) and forbid (the evil) and got killed.” [Reported by al-Haakim]. Additionally, the Messenger 􀁕 said; “Enjoin the ma’roof and forbid the munkar before you make Du’aa’, then your Du’aa’ will not be answered.” And when he 􀁕 said; “‘The deen is (giving) advice (naseeha).’ We said, ‘To whom O Rasool of Allah?’ He said, ‘To Allah ‘azza wa jall, to His Messenger, the leaders of the Muslims to and their masses.’” [Reported by Muslim] That is why the work of the group, in addition to calling to the khayr (Islam) is enjoining the ma’roof and forbidding the munkar. Part of this is accounting the rulers or establishing them according to the Shar’a. This is a political work, because of its link with the rulers. Therefore, the ayah obliges the presence of political parties or groups established on the basis of Islam.

Gaskiyar cewa yawancin hukunce-hukuncen addini suna da alaƙa da kasancewar Khaleefah, ta sa kasancewarsa ya zama wajibi a shari'a, kuma ta sa aikin kafa shi ya zama wajibi a shari'a, kuma sakamakon haka, ta sa kasancewar wata ƙungiya da ke aiki don kafa Khaleefah ya zama wajibi a shari'a. Duk wannan saboda ƙa'idar: "Abin da ba a cika wajibi ba sai da shi, to shi ma wajibi ne." (maa laa yatimmul waajib illa bihi fahuwa waajib).

The fact that the presence of many rules of the deen are linked with the presence of the Khaleefah makes his presence a Shar’ee obligation and makes the work for establishing him a Shar’ee obligation, and consequently makes the presence of a group working to establish the Khaleefah a Shar’ee obligation. All of this is due to the principle; “That which is necessary to establish a waajib is itself a waajib.” (maa laa yatimmul waajib illa bihi fahuwa waajib).

Ayar, wadda asalinta Madaniyya ce, ta nuna wajibcin kafa jam'iyyun siyasa bisa tushen Musulunci, kuma ta bayyana irin aikinsu, wato da'wah, umurni da alheri (ma'ruf), da hani daga mummuna (munkar). Wannan kuwa saboda "al" (kasancewa ma'anar takamaimai) da ke cikin kalmomin "al-khayr", "al-ma'ruf" da "al-munkar" harafin takamaimai ne, ma'ana yana nufin cika dukkan jinsin da ayar ta bukata. Ta fuskar magana, ma'anar gabaɗaya tana shafar dukkan mutanen da aka umarta; amma ta fuskar aiwatarwa, ana iya cimma ta da ƙalilan ko da yawa. Saboda haka, ta ƙunshi duk wadanda ke da alaka da ita: mutane, kungiyoyi da masu mulki. Amma wannan ƙalilan ko yawan, Shari'a ce ke ƙayyade shi, bisa ga abin da kungiyar aka kafa ta domin cimmawa. Ba son rai na mutum ba ne ke ƙayyade shi, ko bisa ga zato ko rashin tabbaci. Akasin haka, abu ne da aka bayyana shi a fili, ta yadda idan aka bar shi, ya zama wajibi a yi aiki don gyara hakan. Ya kuma kamata a yi wa irin wannan kungiya nasiha, don ta ga karkacewa ta kuma guje mata. Don haka wannan al'amari Shari'a ce ke ƙayyade shi, kamar kowane al'amari, ba a barin shi ga tunani, son zuciya, yanayi ko maslahar mutum.

The ayah, which is Madani in origin, has indicated the obligation of having political parties established on the basis of Islam, and it defined the kind or type of their work, which is da’wah, enjoining ma’roof and forbidding munkar. That is because the, “al” (definite article) present in the word, “al-khayr”, “al-ma’roof ” and “al-munkar” is a definite article, which means realising the (whole) gender requested in the ayah. In terms of the expression, the generality encompasses all the individuals ordered; as for implementation, it can be achieved by few or many. Hence, it includes all those related to it; individuals, groups and rulers. As for this few or many, it is determined by the Shar’a, and in accordance wih what the group has been established to achieve. It is not determined by personal taste, arbitrarily or vaguely. Rather it is a clearly defined, such that if it was abandoned, work should be done to rectify that. Advice should be offered to such a group, so it sees the deviation and avoids it. So this matter is defined by the Shar’a, like any other matter, and not left to the mind, the whims, circumstances or personal benefit (maslahah).