Mutane suna da alhakin tabbatar da cewa masu mulki sun yi lissafi, wanda Allah (SWT) ya umarta, kowannensu a matsayinsa na mutum, da kuma ƙungiyoyi da jam'iyyu a matsayinsu na ƙungiyoyi da jam'iyyu.

Individuals carry the duty of holding the rulers accountable, which has been ordered by Allah (swt), in their capacity as individuals and by groups and parties in their capacity as groups and parties.

Baya ga umurtar Musulmi da kiran zuwa ga Alheri (Al-Khair), da umartar Ma'ruf da hana Munkari, da kuma riƙe shugabanni da alhakin ayyukansu, Allah (SWT) ya kuma umarce su da kafa jam'iyyun siyasa daga cikinsu. Waɗannan jam'iyyun siyasa za su aiwatar, a matsayin ƙungiyoyi, kiran zuwa ga Alheri, wato zuwa ga Musulunci, zuwa ga umartar Ma'ruf, da hana Munkari, da riƙe shugabanni da alhakin ayyukansu. Allah (SWT) ya ce: {Kuma a cikinku ya kasance wata ƙungiya tana kiran zuwa ga alheri, tana umartar da abin da aka sani na alheri, tana hana abin da aka ƙi na sharri}. [TMQ Al-’Imran: 104]

In addition to ordering the Muslims to invite to the Good (Al-Khair), enjoin the Ma’ruf and forbid the Munkar and to hold the rulers accountable, Allah (swt) has also ordered them to establish political parties from among themselves. These political parties would carry out, as groups, the call to the Good, that is, to Islam, to enjoining Ma’ruf, to forbid the Munkar and to hold the rulers accountable. Allah (swt) says; “Let there arise from amongst you a group which calls to the good, enjoins Ma’ruf and forbids Munkar.” [TMQ Al-’Imran: 104]

Wannan yana nufin cewa ya kamata Musulmi su kafa wata ƙungiya daga cikinsu, wadda za ta kasance tana da siffar ƙungiya, kuma za ta aiwatar da ayyuka biyu. Waɗannan su ne kiran mutane zuwa Musulunci da umurni da abin da yake da kyau (Ma'ruf) da hana abin ƙi (Munkar).

This means that the Muslims should establish a group from among themselves, which would have the quality of a group and would perform two actions. These are the call to Islam and to enjoin Ma’ruf and forbid Munkar.

Wannan umarni na kafa ƙungiya yana da ƙarfi (wajibi mai ƙarfi) ne saboda aikin da ayar ta umurci ƙungiyar ta yi wajibi ne a kan Musulmai, kamar yadda Ayoyi da Hadisai masu yawa suka tabbatar. Wannan ya zama qareena (alamar tabbatarwa) cewa umarnin kafa ƙungiya yana da ƙarfi. Saboda haka umarnin da aka ambata a cikin ayar ma yana da ƙarfi. Wajibi ne na isarwa (fard al-kifaya) a kan Musulmai. Idan wasu daga cikinsu suka aiwatar da shi, sauran za su samu sauƙi, domin ba wajibi ne na mutum ɗaya ba. Allah (SWT) ya umurci Musulmai da su kafa daga cikinsu wata ƙungiya da za ta aiwatar da aikin kira zuwa ga alheri, umartar da abin da yake kyau (ma'aruf) da hana abin da yake mummuna (munkar). Bai umurci dukkan Musulmai ba, a cikin ayar, da su aiwatar da wannan aiki ba. Ya umurce su ne kawai da su kafa ƙungiyar da za ta aiwatar da wannan aiki. Don haka umarnin ya mayar da hankali ne kan kafa ƙungiyar, ba kan aiwatar da ayyuka biyun ba.

This command of establishing a group is decisive because the task that the verse commands the group to perform is an obligation that Muslims must perform as confirmed by the numerous Ayaat and Ahadith. This serves as a Qareenah that the command of establishing a group is decisive. The command mentioned in the verse is thus also decisive. It is a duty of sufficiency upon Muslims. If it is performed by some of them, others would be exempted, as it is not an individual duty. Allah (swt) has ordered the Muslims to establish from among themselves a group to carry out the duty of calling to the Good, to enjoin Ma’ruf and forbid Munkar. He (swt) did not command all the Muslims, in the verse, to carry out such a duty. He only ordered them to establish a group that carries out that duty. The order is thus focussed on the establishing of a group and not on the performing of the two tasks.

Waɗannan ayyuka biyu kawai suna ƙayyade aikin ƙungiyar da ya kamata a kafa, don haka suna bayyana yanayin ƙungiyar ne.

The two tasks just determine the duty of the group that has to be established and it is thus a description of the nature of the group.

Ƙungiyar, domin ta iya gudanar da aikinta a matsayin ƙungiya da kuma ci gaba da zama ƙungiya yayin da take gudanar da aikinta, ya kamata ta cika wasu sharuɗɗa.

The group, in order for it to carry out its duty as a group and to continue as a group while carrying out its duty, should fulfil certain requirements.

Abin da ke sa ya zama ƙungiya shi ne kasancewar wata alaƙa da ke haɗa dukkan membobinta. Ta haka suke zama jiki guda ɗaya, kamar ƙawance. Ba tare da wannan alaƙa ba, ƙungiyar da Allah (SWT) ya umarci a kafa ba za ta yi aiki a matsayin ƙungiya ba. Abin da ke riƙe ta a matsayin ƙungiyar da take aiki yadda ya kamata shi ne kasancewar wani Amir wanda biyayyarsa wajibi ne. Shari'a ta umarci duk wata ƙungiya ta mutum uku ko fiye da haka su naɗa Amir a kansu. Manzon Allah ﷺ ya ce: "Haramun ne mutum uku da ke cikin ƙasa buɗaɗɗiya su kasa naɗa wani daga cikinsu ya zama Amir." [Ahmad ya ruwaito daga ‘Abdullahi bin ‘Amru] Waɗannan halaye guda biyu, kasancewar alaƙa a tsakanin ƙungiya da kasancewar Amir wanda dole ne a yi masa biyayya, suna nuna cewa wajibi ne a kafa ƙungiyar da take da alaƙa da Amir wanda dole ne a yi masa biyayya, lokacin da Allah (SWT) ya ce: "Kuma ya kasance daga cikinku akwai wata ƙungiya." [TMQ Al-'Imran: 104] Ƙungiya, ko ƙawance, ko jam'iyya, ko ƙungiyar sa-kai, ko duk wani suna da ake amfani da shi wajen nufin ƙungiya, za ta cika sharuddan ƙungiya kuma ta riƙe ta a matsayin ƙungiyar da take aiki. Wannan yana nuna cewa ayar tana umartar kafa ƙungiyoyi, ko jam'iyyu, ko ƙawance, ko ƙungiyoyi ko makamantansu.

What makes it a group is the presence of a bond that links all its members. They thus form a single body, like a bloc. Without this bond the group that Allah (swt) has ordered to be established would not be working as a group.What maintains it, as a group that functions properly is the presence of an Ameer whose obedience is obligatory. The Shar’a ordered every group of three people or over to appoint an Ameer over it. The Messenger of Allah (pbuh) said; “It would be forbidden for three people who are in an open country, not to appoint one from among them as Ameer.” [Narrated by Ahmed from ‘Abdullah bin ‘Amru] These two qualities, the presence of a bond among the group and the presence of an Ameer who must be obeyed, indicate that a group that has a bond and an Ameer who must be obeyed must be established when Allah (swt) says; “Let there arise from amongst you a group.” [TMQ Al-’Imran: 104] The group, or the bloc, or the party, or the association or any other name used to refer to a group, would fulfil the requirements of a group and maintain it as a group at work. This indicates that the verse orders the founding of groups, or parties, or blocs, or organisations or the like.

Umarnin kafa jam'iyya umarni ne na kafa jam'iyyun siyasa. Wannan ana fahimtarsa ne daga gaskiyar cewa ayar ta ƙayyade aikin wannan jama'a, wato kiran zuwa ga Musulunci, umartar da abin da aka sani na alheri (Ma'ruf), da hana abin da aka ƙi na sharri (Munkar). Aikin umartar da Ma'ruf da hana Munkar yana da faɗi, ba a takaita shi ba. Saboda haka yana haɗa da masu mulki, kuma wannan yana nufin a riƙa tambayar masu mulki da kuma sa su yi lissafin ayyukansu. Riƙe masu mulki da lissafi aiki ne na siyasa da jam'iyyun siyasa ke gudanarwa, kuma shi ne mafi muhimmin aikin jam'iyyun siyasa.

The order to establish a group is an order to establish political parties. This is deduced from the fact that the verse has determined the duty of this group that is the call to Islam, enjoining the Ma’ruf, and forbidding the Munkar. The duty of enjoining Ma’ruf and forbidding Munkar is general and not restricted. It therefore includes the rulers and this implies holding them accountable. The holding of the rulers accountable is a political task performed by the political parties and it is the most important task of the political parties.

Don haka ayar tana nuna wajabcin kafa jam'iyyun siyasa wadanda za su yi kira zuwa ga Musulunci, su umarci da Ma'aruf su hana Munkar, kuma su rika tambayar masu mulki game da ayyukansu da halayensu.

Thus the verse indicates the duty of establishing political parties which would call to Islam, enjoin Ma’ruf and forbid Munkar, and would hold the rulers accountable for their actions and conduct.

Aayar ta kuma nuna cewa dole ne jam'iyyun su kasance na Musulunci, su dogara ga akidar Musulunci, kuma su karɓi hukunce-hukuncen Allah. An haramta ga waɗannan jam'iyyu su zama na gurguzu, na sosialisti, na jari-hujja, na kishin ƙasa, ko jam'iyyun da ke kira zuwa dimokuraɗiyya, sakularizim, masonanci, ko kuma su kafu bisa wani abu banda akidar Musulunci, ko su karɓi wasu hukunce-hukunce banda na Allah. Wannan saboda aayar ta ƙayyade irin jam'iyyun nan ta hanyar ƙayyade ayyukansu. Waɗannan ayyuka su ne kira zuwa Musulunci, umurni da kyakkyawa da hana mummuna, duk wata jam'iyya da take aiwatar da irin waɗannan ayyuka dole ne ta ɗauki Musulunci kuma ta kafu bisa tushen Musulunci. Duk wata ƙungiya da aka kafa bisa tushen gurguzu, sosialisti, jari-hujja, dimokuraɗiyya, sakularizim, masonanci, kishin ƙasa, ƙishin ƙasa ko na yanki, ba za ta kasance bisa tushen Musulunci ba, kuma ba za ta ɗauki Musulunci ba, ko karɓar hukunce-hukuncen Musulunci ba. Irin wannan jam'iyya tana kafuwa ne bisa tushen kafirci kuma an gina ta ne bisa ra'ayoyin kafirci.

The verse also indicates that the parties should be Islamic, be based on the Islamic ‘aqeedah and adopt the divine rules. It is forbidden for these parties to be communist, socialist, capitalist, nationalist, or parties calling for democracy, secularism, masonism, or to be founded on anything other than the Islamic ‘aqeedah, or adopting other than the divine rules. This is because the verse has determined the quality of these parties by way of determining their tasks. These tasks are the call to Islam, enjoining Ma’ruf and forbidding Munkar, and any party that performs such tasks must carry Islam and be founded on the basis of Islam. Any group founded on a communist, socialist, capitalist, democratic, secular, masonic, nationalist, patriotic, or regional basis would not be founded on an Islamic basis, nor carrying Islam, nor adopting the rules of Islam. Such a party would rather be founded on a basis of disbelief and structured around concepts of disbelief.

Saboda haka ba a halatta ga Musulmi su taru bisa tushen kwaminisanci, gurguzanci, jari-hujja, dimokuradiyya, sarautar boko (secularism), masonanci, kishin kasa, kishin kabila ko kuma duk wani tushe banda Musulunci ba.

It is thus forbidden for the Muslims to gather on the basis of communism, socialism, capitalism, democracy, secularism, masonism, patriotism, nationalism or any basis other than Islam.

Waɗannan jam'iyyoyi dole ne su kasance a bayyane, ba a ɓoye ba. Kiran zuwa ga alheri, umarni da abin da yake ma'ruf, da hani daga abin da yake munkari, da kuma riƙe masu mulki da alhaki, da aikin neman karɓar mulki ta hannun al'umma, duk ya kamata a yi shi a fili kuma a bayyane, ba a asirce ko a ɓoye ba, domin a cimma manufar da ake buƙata daga gare su.

These parties must be overt and not secret. The call for the Good and enjoining Ma’ruf and forbidding Munkar, as well as holding the rulers accountable and the work towards the seizing of power via the Ummah should be carried out openly and explicitly and not confidentially and secretly, in order to achieve the purpose demanded of it.

Waɗannan jam'iyyoyi bai kamata su shiga ayyukan zahiri ba. Ya kamata su kira zuwa ga Musulunci da baki, kuma su yi umarni da ma'aruf da hana munkari da baki. Hanyoyinsu su kasance na lumana; kada su ɗauki makamai, ba kuma su yi amfani da tashin hankali ba. Wannan saboda amfani da ƙarfi a kan shugaba haramun ne, kuma Hadisai sun jaddada haka. Umarni da ma'aruf da hana munkari, da kuma riƙon shugabanni da alhakinsu, ana iya yin su ba tare da amfani da ƙarfi ba. Salo da hanyoyi su kasance na lumana. Haramun ne a yi amfani da ƙarfi a kuma fuskanci shugaba da makamai, sai dai idan ya bayyana kafirci mai bayyananne wanda muke da hujja daga Allah (SWT) a kansa, kamar yadda yake a cikin Hadisin 'Ubadah Ibnus-Samit: "Kuma kada mu yi jayayya da mutane game da ikonsu, sai dai idan kun shaida wani aikin kafirci mai bayyananne wanda kuke da hujja daga Allah."

These parties should not carry out physical activities. They should call to Islam verbally and enjoin Ma’ruf and forbid Munkar verbally. Their styles must be peaceful; they should not take up arms, nor use violence. This is because the use of force towards the ruler is forbidden, and the Ahadith have stressed this. Enjoining Ma’ruf and forbidding Munkar as well as holding the rulers accountable can thus be carried out without the use of force. The styles and means must be peaceful. It is forbidden to use force and confront the ruler with weapons except in case He showed the flagrant disbelief of which we have proof from Allah (swt), as mentioned in the Hadith of ‘Ubadah Ibnus-Samit; “And not to dispute with the people their authority unless you witness an act of flagrant disbelief about which you have proof from Allah.”