Shar’a, ya’ni Alloh 􀀬 nozil qilgan va bayon etgan hukmlar, faqat aqliy fikrlar sifatida qolmagan; qonun chiqaruvchi uning haqiqatda mavjud bo‘lishini istagan. Shuning uchun U 􀀬 amaliy hukmlarni nozil qildi, ularning maqsadi uning voqelikda mavjudligini saqlash va Shar’a man etganlarni taqiqlash edi; bunga erishish yo‘li esa Davlatdir. Shuning uchun U 􀀬 Shar’ani himoya qilish uchun uning o‘rnatilishini buyurdi. Alloh 􀀬 hokim uchun qonunlar belgiladi; U 􀀬 uni buyurdi, man qildi va dinni o‘rnatib, uni himoya qilishga amr etdi. U 􀀬 ummatga bu borada hokimga itoat qilishni buyurdi va agar u beparvolik qilsa, uni hisobga tortishni farz qildi. U 􀀬 buni ummatdan, shaxslar va guruhlar sifatida, talab qildi. Alloh Rasulining 􀁕 aytdilar: “Shahidlarning sayyidi Hamzadir va zolim hokimning oldida turib, uni (yaxshilikka) amr qilgan va (yomonlikdan) qaytargan, so‘ng o‘ldirilgan kishi.” [al-Hokim rivoyat qilgan]. U zot 􀁕 aytdilar: “Eng afzal jihod — zolim hokim oldida aytilgan haq so‘zdir.” [Ibn Moja va Nasoiy rivoyat qilgan]. U zot 􀁕 yana aytdilar: “Yo‘q, Alloh haqqi, siz ma’rufga amr qilishingiz va munkardan qaytarishingiz, zolimning qo‘lidan ushlashingiz, uni haqqa majbur qilishingiz va haqqa majbur etishingiz kerak.” [Abu Dovud va Termiziy rivoyat qilgan]. Zolim hokimni haqqa majbur qilish va unga bo‘ysundirish faqat kuch-qudratga ega bo‘lganlar, ya’ni guruh yoki jamoa tomonidan mumkin, chunki yakka shaxslar buni qila olmaydi.

The Shar’a, which Allah 􀀬 revealed and expounded, was not left as just clear thoughts, rather the legislator wanted it to be a tangible reality. Thus, He 􀀬 revealed practical rules whose purpose was to preserve its existence in the reality, and prohibit what the Shar’a prohibits, and the method for that is the State. Thus, He 􀀬 ordered its establishment to protect the Shar’a. Allah 􀀬 put laws for the ruler; He 􀀬 ordered him and forbade and commanded him to establish the deen and guard over it. He 􀀬 ordered the Ummah to obey him in this and account him if he was neglectful. He 􀀬 demanded this from the Ummah, as individuals and parties. The Rasool of Allah 􀁕 said; “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin him (with the good) and forbid him (of the evil) and got killed.” [Reported by al-Haakim]. He 􀁕 said; “The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. He 􀁕 also said; “Nay, by Allah, you have to enjoin the ma’roof and forbid the munkar, and hold at the hand of the tyrant, and force him on the truth and restrict him to the truth.” [Reported by Abu Dawud and Tirmizi]. Nobody can force the unjust ruler on the truth and restrict him to it, except those who have might and power, ie a group or party because individuals are not able to do this.

Sahoba va fuqaholar o'tmishda buning uchun zaruriy shart Islom davlati ekanini bilar edilar; uning mavjudligi orqali hukmlar amalga oshiriladi, uning yo'qolishi bilan esa hukmlar yo'qoladi. Abu Bakr (roziyallohu anhu) Islomning asosiy masalasi haqida so'ralganda: "U qanday davom etadi?" dedi. U javob berdi: "Rahbarlar to'g'ri yo'lda bo'lgan muddatda." Shayx ul-Islom Ibn Taymiyya al-Fudayl orqali 'Iyoddan va Ahmad ibn Hanbaldan rivoyat qilib aytdi: "Agar Alloh 􀀬 qabul qiladigan biror duo bo'lganida, uni sulton (hukmdor) uchun qilgan bo'lardik." Islom barcha odamlar uchun din bo'lib, unda xayr (yaxshilik) mujassam.

The Sahabah and the Fuqahaa (jurists) in the past knew that the Islamic State was the essential prerequisite for that; through its existence the rules are applied and through its loss the rules disappear. Abu Bakr (may Allah be pleased with him), when he was asked about the fundamental matter (Islam); “How will it continue?” He said; “As long as the leaders are on the correct path.” Shaykh ul Islam Ibn Taymiyyah mentioned on the authority of al-Fadeel from ‘Iyaad and Ahmad b. Hanbal; “If there was a du’a (call) that Allah 􀀬 would accept, then we would have made it for the ruler (sultan).” Islam is a deen for all people, which contains within it the khayr (good)

butun insoniyat uchun, bir xalqni boshqasini chetlab o'tib emas. Uning aqidasi ham, tizimi ham umumiydir. U shuningdek, uni dunyoga yetkazish usulini ham o'z ichiga oladi: Islomni amalga oshiradigan va uni dunyoga yetkazadigan Davlatning mavjudligi orqali. Islom Davlati esa, o'z navbatida, mavjud bo'lishi shart ekani ma'lum, toki o'zining zimmasiga yuklangan vazifalarni bajara olsin. Unda uning vazifasi nima? Agar u mavjud bo'lmasa, Davlatni kim tashkil etadi?

for the whole of mankind, and not just for one people to the exclusion of another. Its creed is universal and so is its system. It also contains a method for conveying it to the world, through the presence of a State that applies Islam and conveys it to the world. The Islamic State, in turn, is known that it must exist, so that it can undertake what is incumbent on it. So what is its task? Who will establish the State if it does not exist?

Agar u yo‘ldan chetga og‘sa, uning yo‘nalishini kim to‘g‘rilaydi?

Who will correct its course, if it deviated?

Allohning 􀀬 unga topshirgan vazifasi butun dinni joriy etishdir. Shunday ekan, davlat dinning amalga oshirilishi uchun javobgardir, xoh u shaxsiy hukmlar bo‘lsin, xoh jamoaviy hukmlar, xoh shaxsiy farzlar bo‘lsin, xoh jamoaviy (kifoya) farzlar. U dinni o‘rnatish, ya’ni ma’rufni amalda o‘rnatish va munkarni amalda yo‘qotish uchun javobgardir. Shunday ekan, agar musulmon namoz o‘qimasa, davlat unga namoz o‘qishni buyuradi, aks holda u jazolanadi. Xuddi shunday, agar u zakot bermasa, haj qilmasa yoki ro‘za tutmasa, bunday barcha shaxsiy farzlar va ularga o‘xshashlarni ado etilishini nazorat qilish va ularni e’tiborsiz qoldiruvchilardan hisob olish davlatning zimmasidadir. Bu jamoaviy farzlarga ham tegishlidir. Agar davlat ummat ehtiyoj sezadigan barcha manfaatlarni — tibbiyot, muhandislik, ta’lim va boshqalarni ta’minlashni, ularning mavjudligi boshqaruv, muvofiqlashtirish va vazifalarni taqsimlashni talab qiladigan sohalarni ta’minlamasa; agar ummat orasida taqsimlanadigan farzlar, masalan, jihod va ijtihod, ularni o‘rnatishni Shori’ Xalifaga topshirgan va buyurgan bo‘lsa; agar bu masalalarda uning tomonidan biror e’tiborsizlik bo‘lsa, ummat undan buning hisobini so‘rashi va uni bunga yechim topishga majbur qilishi lozim. Shori’ bu borada aniq qoidalar belgilagan. U 􀀬 musulmonlarga Xalifaga qarshi isyon ko‘tarishni taqiqlagan, faqat u ochiq kufrni namoyon qilgan holda bundan mustasno.

As for the task entrusted to it by Allah 􀀬, it is the establishment of the whole deen. Thus the State is responsible for the application of the deen, whether the individual rules or the collective rules, whether the individual obligations or the collective (sufficiency) ones. It is responsible for establishing the deen, ie establishing the ma’roof and removing the munkar practically. Thus, if the Muslim does not pray, the State will order him to pray, otherwise he will be punished. Similarly, if he does not pay Zakah, make Hajj or fast, all of such individual obligations and their likes, the State is obliged to guard over their presence and account those neglecting them. This also applies to the collective obligations. If the State does not secure all the interests which the Ummah require in terms of providing medicine, engineering, education and others, whose existence requires management, coordination and distribution of assignments; if the obligations whose existence is divided among the Ummah, such as Jihaad and Ijtihaad, the establishment of which the Lawgiver entrusted and commanded the Khaleefah with; if there is any negligence from his side in these matters, the Ummah must account him on that and force him to address it. The Lawgiver has determined precise rules in this regard. He 􀀬 prohibited the Muslims to rebel against the Khaleefah, except in case he displayed the bawah (open) kufr.

Islom davlatida hokimning xalq ishlariga Shariat hukmlari bilan homiylik qilishi asosiy qoidadir. Shariatga ko‘ra, u yakka shaxslar yoki guruhlardan sodir bo‘ladimi, munkarot (yomon ishlar)ning oldini olish uning mas’uliyatidadir. Shunday qilib, Payg‘ambar ﷺ aytdilar: “Imom cho‘pondir va (faqat) u fuqarolar uchun mas’uldir.” [Ittifoq qilingan]. Alloh ﷻ unga yakka shaxslar yoki guruhlarni, Alloh ﷻ farz qilgan barcha majburiyatlarni bajarishga majburlash mas’uliyatini yuklagan. Biror ishni bajarish uchun zo‘rlik talab qilinsa, u zo‘rlik ishlatishga majbur. Xuddi shunday, Alloh ﷻ unga odamlarni harom ishlarni qilishdan to‘sishni farz qilgan, va agar bunday ishni to‘xtatish uchun zo‘rlik ishlatish kerak bo‘lsa, u zo‘rlik ishlatishga majbur. Shunday qilib, asosan, davlat munkarni o‘zgartiradi va uni qo‘l, ya’ni zo‘rlik bilan yo‘q qiladi. Bunga sabab, Shariatga ko‘ra, davlat Islomning joriy etilishi va odamlarni uning qoidalariga amal qilishga majburlash uchun mas’uldir.

It is fundamental in the Islamic State that the ruler is the guardian over the affairs of people with Shar’a rules. According to the Shar’a, he is responsible for preventing the munkaraat, whether they occur from individuals or groups. Thus, the Messenger 􀁕 said; “The Imaam is a Shepherd and (only) he is responsible for the citizens.” [Agreed upon]. Allah 􀀬 charged him with the responsibility of forcing people, whether individuals or groups, to undertake all the obligations which have been ordained by Allah 􀀬.When a certain matter requires force for its performance, he is obliged to use force. Similarly, Allah 􀀬 has obliged him to prevent people from committing haraam, and if such a matter requires the use of force to prevent them from committing the haraam, he is obliged to use force. Thus, in principle the State changes the munkar and removes it with the hand ie force. This is because according to the Shar’a, it is responsible for the implementation of Islam and compelling the people to abide by its rules.

Ammo hokim biror munkar ishni qilsa — masalan, zulm qilsa, noqonuniy yo‘llar bilan boshqalarning mollarini o‘zlashtirsa, odamlarning haqlarini bermasa, fuqarolarning ishlariga e’tiborsiz bo‘lsa, farzni ado etmasa, Islom qoidalaridan birortasiga zid kelsa yoki boshqa shunga o‘xshash munkar ishlarni qilsa — barcha musulmonlarning zimmasida uni hisobga tortish, qilgan munkarini rad etish va uni o‘zgartirishga yakka holda ham, guruhlar bo‘lib ham harakat qilish farzdir. Aks holda, ular jim tursalar va munkarni o‘zgartirmay qoldirsalar, gunohkor bo‘ladilar.

However, if the ruler commits a munkar - such as committing injustice, appropriating the wealth of others through false means, withholding people’s rights, neglecting the affairs of citizens, failing to do an obligation, contradicting one of the rules of Islam or any other such munkar - it is an obligation on all the Muslims to account him and reject the munkar he did, and work as individuals and groups to make him change it; otherwise they would be sinful if they remained silent and left the munkar without changing it.

Munkarni taqiqlash va u sodir etilganda uni o‘zgartirish til orqali amalga oshiriladigan hisob-kitobdir. Buning dalili Muslim rivoyat qilgan Umm Salamadan hadisdir: Allohning Rasuli ﷺ shunday degan:

Forbidding the munkar and changing it when he commits a munkar is via accounting with the tongue. This is due to what Muslim narrated from Umm Salamah that the Rasool of Allah 􀁕 said:

"Sizlarning ustingizga amirlar tayinlanadi, ularning yaxshi ishlarini ham, yomon ishlarini ham ko'rasiz. Ularning yomon ishlaridan nafratlangan kishi ayblovdan xoli bo'ladi, ularning yomon ishlarini inkor etgan kishi ham omon qoladi, ammo ularni ma'qullagan va ortidan ergashgan kishi halok bo'ladi." Ibn Mas'ud shuningdek rivoyat qiladi: Allohning Rasuli ﷺ shunday degan edilar:

“Ameers will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed.” Ibn Mas’ud also narrated that the Rasool of Allah 􀁕 said:

"Yo'q, Allohga qasamki, sizlar yaxshilikka buyurishingiz va yomonlikdan qaytarishingiz, zolimning qo'lidan ushlab, uni haqqa majburlashingiz va haq yo'lga solishingiz shart!" Boshqa rivoyatda shunday deyilgan:

“Nay, by Allah, you have to enjoin the ma’roof and forbid the munkar, and hold the hand of the tyrant, and force him on the truth and to constrain him to the truth.” in another narration it says:

“Yoki Alloh ba'zilaringizning qalbini boshqalariga qarshi qaratadi, so'ngra ularni la'natlagani kabi sizni ham la'natlaydi”. [Abu Dovud rivoyat qilgan]. Xuddi shunday, Alloh Rasulı ﷺ zolim hukmdor oldida haqni gapirishni eng yaxshi jihod deb belgiladi, o'shanda u kishidan: “Qaysi jihod eng yaxshi?” deb so'ragan odamga javob berib, dedi:

“Or Allah will strike the hearts of some of you against others, then He will curse you as He cursed them.” [Reported by Abu Dawud]. Similarly, the Rasool of Allah 􀁕 made speaking the truth before a tyrant ruler the best Jihaad, when he answered the man who asked him; “Which Jihaad is the best?” He said:

“Eng yaxshi jihod — zolim hukmdor oldida aytilgan haqiqat so‘zidir.” [Ibn Moja va Nasoiy rivoyat qilgan]. Bu, shuningdek, qo‘l bilan qurol ko‘tarib unga qarshi isyon ko‘tarishni taqiqlovchi hadislarga ham asoslanadi, faqat bundan istisno bor: bu — u ochiq kufr (kufri bavoh) ko‘rsatganda, ya’ni Allohdan shubha qilib bo‘lmaydigan dalil bilan aniq kufr ekanligi isbotlanganda. Bu, u aniq kufr hukmlari bilan hukm qilganda va Alloh nozil qilgan hukmni tark etganda sodir bo‘ladi. ‘Avf ibn Molik al-Ashja‘iy rivoyat qilishicha, u Allohning Rasuli ﷺ shunday deganini eshitgan: “Sizning imomlaringizning eng yaxshilari — sizni sevadigan va siz sevadigan, sizning uchun duo qiladigan va siz ular uchun duo qiladigan imomlardir. Eng yomon imomlaringiz esa — sizni yomon ko‘radigan va siz ularni yomon ko‘radigan, sizning ularga la’nat o‘qiydigan va ular sizga la’nat o‘qiydigan imomlardir.” Biz so‘radik: “Ey Allohning Rasuli ﷺ, unda ularga qarshi chiqmaymizmi?” U dedi: “Yo‘q, to ular orangizda namozni o‘qitib turguncha.” [Muslim rivoyat qilgan].

“The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. This is also due to the ahadith which prohibit rebellion against him by taking up arms, except in one case which is the exception to that; it is when he displays open kufr (kufr bawah) that has a proof from Allah 􀀬 that it is a flagrant kufr in which there is no doubt. That is when he rules with rules of clear kufr and abandons the ruling by what Allah 􀀬 has revealed. It is narrated by ‘Awf b. Maalik al-Ashja’i that he heard the Rasool of Allah 􀁕 saying; “The best of your Imams are those whom you love and they love you and who you pray for and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.” We asked: “O Rasool of Allah shall we not then challenge them?” He said: “No, as long as they continue to establish prayer among you.” [Reported by Muslim].

Namozni o'rnatish ma'nosida bo'lgan narsa — ya'ni "Shar'ga ko'ra hukm qilish, Shar'ning ahkomlarini qo'llash" — bu "bob tasmiyat al-kull bismil juz'a" (butunni uning bir qismi bilan ataladigan usul) orqali ifodalanadi. Umm Salama (roziyallohu anho) rivoyat qiladi: Allohning Rasuli ﷺ dedilar: "Sizlarga amirlar tayinlanadi, ularning ba'zi ishlarini yaxshi, ba'zilarini yomon ko'rasiz. Kim ularning yomon ishlaridan nafratlansa, aybdan xalos bo'ladi; kim ularning yomon ishlarini ma'qullamasa, u ham omon qoladi. Lekin kim rozi bo'lib, ularga ergashsa, halok bo'ladi." Sahobalar dedilar: "Biz ularga qarshi urushmaymizmi?" U zot ﷺ dedilar: "Yo'q, to ular namoz o'qir ekanlar." (Muslim rivoyat qilgan) Ubada ibn as-Somit (roziyallohu anhu) aytadi: "Allohning Rasuli ﷺ bizni chaqirdilar, biz ularga bay'at qildik: qulay va noqulay holatda, xohish va majburiyatda, o'z manfaatimizdan ustun ko'rgan holda eshitish va itoat etish; hokimiyat egalari bilan janjallashmaslik, faqat Allohdan bizda dalil bo'lgan ochiq kufrni ko'rmagunimizcha; har qanday holatda haqni gapirish, Alloh yo'lida hech kimning malomatidan qo'rqmaslik." (Muslim rivoyat qilgan) Bu hadislarning mazmuni shuki, ular hokimga qarshi qurol bilan isyon ko'tarishni taqiqlaydi, faqat u Allohdan bizda dalil bo'lgan, shubhasiz ochiq kufr bilan hukm qilgan hollar bundan mustasno.

What is meant by establishing the prayer is ruling by Islam, ie applying the rules of the Shar’a, by indicating the whole through naming the part (bab tasmiyat al-kull bismil juz’a). Umm Salamah narrated that the Rasool of Allah 􀁕 said; “Ameers will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed.” They said: “Should we not fight them?” He 􀁕 said: “No as long as they pray.” [Reported by Muslim]. ‘Ubadah b. as-Samit said; “The Rasool of Allah 􀁕 invited us so we pledged our Bai’ah to him to hear and obey in weal and woe, in ease and in hardship and in preference over ourselves; that we would not dispute with the people in authority, unless we witness flagrant Kufr of which we have a conclusive proof from Allah. And that we would speak the truth in all circumstances, fearing the blame of nobody in the path of Allah.” [Reported by Muslim] The understanding of these ahadith is that they forbid rebellion against the ruler by the use of arms, except when he rules with the rules of clear kufr for which we have proof from Allah 􀀬 that this is a flagrant kufr in which there is no doubt.

Bularning barchasi musulmon hukmdori mavjud bo'lganda va u o'z vazifasini bajarmay qo'yganda, yoki u aniq kufr bilan hukm qilganda sodir bo'ladi, hatto bu bitta qoida bo'lsa ham. Bunday vaziyatda ummat sifatida, shuningdek alohida shaxslar va guruhlar uning yo'lini to'sishga va hatto qurol kuchi bilan uni to'xtatishga majburdirlar.

All of this is when the Muslim ruler is present and then he fails to do his duty. Or when there is a situation where he rules by clear kufr - even if it is one rule. In such a situation, the Ummah as individuals and groups are obliged to stand in his way and prevent him even by the use of arms.

Bunday vaziyatda, ya'ni musulmon hokim yo'q bo'lib, dor ul-Islom ham mavjud bo'lmagan holatda nima bo'ladi? Tabiiyki, hokimga topshirilgan barcha huquq va vazifalar to'xtab qoladi, buzuqlik va fasod keng yoyiladi; yomon axloq odatiy holga keladi, buzuq munosabatlar paydo bo'ladi; munkarot ko'payib tarqaladi, ma'ruf esa kamayib, yo'qola boradi. Musulmonlar zaiflashadi, mavqei pasayadi, kuchi so'nadi. Ular tishlari va changallari yo'q sherga o'xshab qoladi. Ular haqiqatsiz surat bo'lib qoladi; na ovqat suratini ko'rish bilan qorin to'yadi, na sher suratidan kimdir qo'rqadi.

So what about the situation when there is no Muslim ruler in the first place, and there is no dar al-Islam? It is natural then that all the rules entrusted with the ruler will be suspended, and corruption and vice will become widespread; bad morals will become common, and corrupt relationships would emerge; the munkaraat would increase and spread, and the maroof would decrease and diminish. The Muslims will become weak, their standing would diminish and their power would wane. They will be like the lion without biting teeth or claws. They will become a picture without a reality; and neither the picture of eating fills a stomach, neither does the picture of the lion terrify.

Bunday vaziyatda — bugungi vaziyat shunday — ummat Allohning nozil qilgan narsalari bilan hukm qiladigan xalifani tayinlashi kerak, chunki uning mavjudligi farzdir. Ammo xalifani tayinlash mas'uliyatini kim o'z zimmasiga oladi va bu qanday amalga oshiriladi? Shu yerda ma'ruf ishlarga amr qilish va munkardan qaytarish vazifasini bajaradigan islomiy jamoalar bo'lishining vojibligi haqidagi masala ko'tariladi.

In such a situation - which is the situation today - the Ummah should establish a Khaleefah who will rule by what Allah 􀀬 has revealed, because his presence is fard, but who will undertake the responsibility of establishing the Khaleefah and how would this be done? Here comes the discussion of the obligation of having Islamic groups whose work is to enjoin the ma’roof and forbid the munkar.