Jamoaviy farzlar bor, va talab qilinadigan narsa shuki, bu farzlar musulmonlardan kimlar tomonidan bajarilishidan qat'i nazar, albatta ado etilishi kerak. Ular har bir shaxsdan alohida-alohida talab qilinmaydi.

There are collective obligations, and what is required is that these obligations must be performed, irrespective of who has undertaken them from the Muslims.They are not required from every individual by himself.

Aksincha, talab qilinadigan narsa ularning amalga oshirilishidir. Ularni bir nechta kishi ham, ko'plab kishilar ham amalga oshirishi mumkin. Agar ular amalga oshirilmasa, unda barcha musulmonlar ular amalga oshirilguncha gunohkor bo'ladi. Aks holda, gunoh faqat ularni o'rnatish uchun kurashgan va bu kurashda jiddiy ishtirok etgan kishilardan olib tashlanadi. Hech kim musulmonlar ham u bilan birga gunohga sherik bo'lgani uchun bu uning gunohini yengillashtiradi, shuning uchun jamoaviy vazifalarga e'tiborsiz qaraydi, deb o'ylamasin. Bu to'g'ri emas, chunki u Qiyomat kunida yolg'iz keladi va gunohni o'z zimmasida ko'tarib keladi. U ﷺ shunday degan:

Rather what is required is that they are enacted. They may be enacted via a few or via many. If they are not enacted, then all the Muslims will be sinful until they are enacted. Otherwise, the sin will be removed only from those who struggled and endeavoured to establish them, and who were involved in this struggle seriously. Let no one assume that because the Muslims share the sin with him, that this will lighten the sin for him, and so he is negligent of the collective obligations. This is not true, because he will come alone on the Day of Judgement, carrying the sin on his own. He 􀀬 said:

“Va ulardan har biri Qiyomat kuni yolg‘iz holda Uning huzuriga keladi (hech qanday yordamchi yoki himoyachisiz).” [TMQ 19:95]. Ummatning u bilan birga gunohga botishi uni dunyoda tasalli topishiga sabab bo‘lishi mumkin, ammo bu uning oxiratdagi azobini yengillashtirmaydi. Shuning uchun, o‘rnatilmagan jamoaviy farzlarda beparvo bo‘lgan har bir kishi ularni o‘rnatish ishiga jiddiy kirishsin, toki hatto qalblar va ko‘zlar o‘zgarib ketadigan o‘sha Kun kelishidan oldin Alloh 􀀬 huzurida vijdonini tinchlantirsin. Shunday qilib, Allohga 􀀬 iymon keltirgan, Uning ogohlantirishidan qo‘rqqan va Uning va’dasini istagan musulmon Allohning 􀀬 roziligini topishga, Jannatni qo‘lga kiritishga va o‘zini do‘zaxdan saqlashga intiladi. Bunday musulmon jamoaviy farzni bajarilishi lozim bo‘lgan burch sifatida qabul qiladi. U bajarilmagan ekan, agar kimdir uni o‘rnatish uchun harakat qilmasa, gunoh ularning har biriga yetib boradi. Ammo agar farz ado etilgan bo‘lsa, ba’zi kishilar uni o‘rnatgani sababli, unda uning uchun hech qanday ayb bo‘lmaydi. Shunday ekan, musulmon Allohning 􀀬 huzurida vijdonini yengil qilishi uchun jamoaviy farzlarga ham xuddi shaxsiy farzlarga bo‘lgani kabi e’tibor berishi kerak. Masalan: Alloh 􀀬 nozil qilgan narsa bilan hukm qilish, Alloh 􀀬 yo‘lidagi jihod, ijtihod, ma’rufga amr qilish va munkardan qaytarish. Bularning barchasi musulmonlar o‘rnatish uchun harakat qilishi lozim bo‘lgan jamoaviy farzlardir, aks holda ular gunohkor bo‘ladilar. Masalan, agar ummatda ijtihod bo‘lmasa, ijtihodni vujudga keltirish uchun harakat qilayotgan kishidan tashqari, hamma gunohkor bo‘ladi. Ijtihodni vujudga keltirish uchun harakat qilayotgan kishilarning mavjudligi boshqalardan gunohni ketkazmaydi, toki ijtihod hali mavjud bo‘lmas ekan. Ijtihod vujudga kelganida, gunoh hammadan ketadi. Islom Davlatini o‘rnatish masalasida ham xuddi shunday. Har bir shaxs davlatni barpo etish ishiga kirishishdan tiyilsa, Alloh 􀀬 huzurida gunohkor bo‘ladi. Davlat hali barpo etilmagan ekan, uni o‘rnatish uchun ishlayotgan odamlarning mavjudligi undan qaytganlarning gunohini ketkazmaydi. Bu fikr “Al-Fikrul Islami” (Islom tafakkuri) kitobida “Kifoya majburiyati har bir musulmon zimmasidadir” sarlavhasi ostida keltirilgan. Matnda shunday deyilgan: “Majburiyat hech qanday holatda ado etilmaguncha zimmadan soqit bo‘lmaydi. Majburiyatni e’tiborsiz qoldirgan kishi uni tark etgani uchun jazoga loyiq bo‘ladi. U uni bajarmaguncha gunohkor bo‘lib qoladi. Bu borada farz ayn va farz kifoya o‘rtasida hech qanday farq yo‘q. Ularning barchasi barcha musulmonlar zimmasida majburiyatdir. Shunday ekan, Uning 􀀬 quyidagi so‘zi:

“And everyone of them will come to Him alone on the Day of Resurrection (without any helper or protector.” [TMQ 19:95]. The fact the Ummah falls into sin with him may give him comfort in this world, but this will not lighten it for him in the Hereafter. Therefore, let everyone who has been negligent in the collective duties that have not been established, rush into serious involvement in the work to establish them, so as to clear his conscience before Allah 􀀬, before that Day comes when the hearts and sights will be turned about. Thus, the Muslim who believes in Allah 􀀬 and fears His warning and wants His Promise, he will be concerned to please Allah 􀀬, to win Paradise and save himself from the Fire. Such a Muslim looks upon the collective obligation as a duty that must be undertaken. As long as it has not been undertaken, then the sin will reach him if he did not work to establish it. However if the obligation was performed, then there will not be any blame on him as long as some people established it. So in order for the Muslim to relieve his conscience before Allah 􀀬, he must be concerned with the collective obligations just like his concern with the individual obligations. For example: ruling by what Allah 􀀬 has revealed, Jihaad in the path of Allah 􀀬, Ijtihaad, enjoining the ma’roof and forbidding the munkar. All of these are collective obligations, which the Muslims must work to establish, otherwise they will be sinful. If Ijtihaad is absent in the Ummah, for example, then everyone is sinful except the one who works to bring about Ijtihaad. The presence of people working to bring about Ijtihaad will not remove the sin from others, as long as Ijtihaad still does not exist. When Ijtihaad comes to exist, then the sin is removed from everyone. This is also the case with regards to establishing the Islamic State. Every individual who abstains from undertaking the work to establish it will be sinful before Allah 􀀬, and the presence of people working for its establishment will not remove the sin from those abstaining from it, as long as the state has not been established yet. The following was mentioned in the book entitled, “Al-Fikrul Islami” (The Islamic Thought) under the heading, “The obligation of sufficiency is an obligation on every Muslim.” The text states the following; “The obligation is not removed in any case whatsoever, unless the work which was obligated has been undertaken. The one who neglects the obligation will deserve punishment for abandoning it. He will remain sinful until he undertakes it. There is no difference in this regard between the individual obligation and the obligation of sufficiency (ie collective obligation). All of them are an obligation on all of the Muslims. Thus, His 􀀬 saying:

“Chiqinglar, yengil bo‘lsangiz ham, og‘ir bo‘lsangiz ham...” [TMQ 9:41] — bu kifoya qilish majburiyatidir. Bularning barchasida amal qat’iy talab qilingan (talban jaaziman). Shuning uchun, majburiyat sifatida, farz ayn va farz kifoya o‘rtasida farq qilishga urinish Alloh 􀀬 oldida gunoh hisoblanadi; bu Alloh 􀀬 yo‘lidan yuz o‘girish va Allohning 􀀬 farzlarini ado etishda loqaydlik paydo qilish uchun aldash demakdir. Farzni u majburiy bo‘lgan shaxsdan soqit qilishga kelsak, bu yerda ham farz ayn va farz kifoya o‘rtasida hech qanday farq yo‘q. Ash-Shoriʼ (Qonun chiqaruvchi) talab qilgan amal amalga oshirilmaguncha, farz soqit bo‘lmaydi — bu talab har bir musulmonga qaratilgan bo‘lsinmi, masalan, besh vaqt namoz, yoki barcha musulmonlarga qaratilgan bo‘lsinmi, masalan, xalifaga bay’at. Bu majburiyatlardan hech biri amal amalga oshirilmaguncha soqit bo‘lmaydi, ya’ni namoz o‘rnatilmaguncha va xalifa tayinlanib, unga bay’at berilmaguncha.

“March forth, whether you are light or heavy...” [TMQ 9:41], is an obligation of sufficiency. In all of these (obligations), the action has been requested decisively (talban jaaziman). Hence, trying to differentiate between the individual obligation and the obligation of sufficiency in their capacity as obligations is a sin before Allah 􀀬; it counts as turning away from the path of Allah 􀀬 and deception to cause complacency in undertaking the obligations of Allah 􀀬. As for removing the duty from the one on whom it was obligatory, here as well there is no difference between the individual obligation and the obligation of sufficiency. The duty is not removed until the action requested by Ash-Shaari’ (the Legislator) has been established, whether the request was to every Muslim such as the five daily prayers or the request was for all the Muslims such as the bai’ah (pledge) to the Khaleefah. None of these obligations will be removed until the action has been established, ie until the prayer has been established and the Khaleefah has been appointed and given the bai’ah.

Shunday qilib, farz al-kifoya vazifasi musulmonlardan hech birining zimmasidan, ularning bir qismi uni ado etish uchun zarur bo'lgan ishni boshlamaguncha va u amalga oshirilmaguncha, ketmaydi. Shuningdek, ish tugallanmaguncha, har bir musulmon gunohkor bo'lib qoladi. Shu sababli, farz al-kifoya vazifasi — bir qismi uni bajarsa, qolganlari gunohdan xalos bo'ladigan vazifa, deyish noto'g'ri. Balki, farz al-kifoya vazifasi — bir qismi uni amalga oshirgan bo'lsa, qolganlari gunohdan ozod bo'ladigan vazifadir. Gunohning ketishi haqiqiy bo'ladi, chunki buyurilgan ish allaqachon bajarilgan va mavjud, shuning uchun gunohning qolishiga o'rin qolmaydi.

Thus, the obligation of sufficiency will not be removed from anyone of the Muslims, when some of them undertake the action that will establish it, until it has been established. Thus, every Muslim will remain sinful as long as the action has not been completed. Therefore, it is incorrect to say that the obligation of sufficiency is the obligation which, if some undertook it, then the rest are absolved from the sin. Rather, the obligation of sufficiency is the obligation which if some have established it, then the rest are absolved of the sin. The removal of the sin will be something real, because the action which has been ordered has already been undertaken and it exists, so there is no place for the sin to remain.

Bu kifoya majburiyati bo'lib, u shaxsiy (fard ayn) majburiyatga o'xshaydi.

This is the obligation of sufficiency, which is like the individual obligation.

Shuning uchun Islom davlatini barpo etish barcha musulmonlarga farzdir; ya'ni u har bir musulmonga alohida farzdir. Bu farz to Islom davlati barpo etilmaguncha hech bir musulmondan soqit bo'lmaydi. Agar kimdir Islom davlatini barpo etadigan amallarni bajarishga kirishgan bo'lsa ham, Islom davlati qaror topmagan ekan, bu farz hech bir musulmondan soqit bo'lmaydi. Farz har bir musulmonda qoladi va davlat barpo etilguncha gunoh ham har bir musulmonda qoladi. Gunoh hech bir musulmondan, to u davlatni barpo etadigan amalni boshlab, to davlat qaror topguncha bu amalni davom ettirmaguncha, ketmaydi. Shunday qilib, kifoya qiluvchi (jamoaviy) har bir farz har bir musulmonda farz bo'lib qoladi va talab qilingan amal bajarilmaguncha soqit bo'lmaydi. Shaxsiy farzlar va kifoya farzlari bizga aniq bo'lgach, musulmon o'z vijdonini Yaratuvchisi va Rabbisi oldida tinchlantirishi uchun unga shaxsiy farzlarni bajarish va kifoya farzlarni ado etishda boshqalar bilan birga qatnashish lozim ekani ayon bo'ladi.

Hence, the establishment of the Islamic State is an obligation on all Muslims; ie it is fard on every single Muslim. This obligation is not removed from any single Muslim until the Islamic State is established. If some undertook the actions that will establish the Islamic State, the obligation is not removed from any single Muslim as long as the Islamic state has not been established. The obligation will remain on every Muslim, and the sin will remain on every Muslim until the establishment of the State. The sin will not be removed from any single Muslim until he pursues the action that will establish the State, and continues on this action until the State is established. Thus, every obligation of sufficiency will remain an obligation on every Muslim, and will not be removed until the requested action has been undertaken.” Once the individual obligations and the obligations of sufficiency became clear to us, it becomes clear to us that for the Muslim to relieve his conscience before his Creator and his Lord, it is incumbent on him to undertake the individual obligations and participate with others in establishing the obligations of sufficiency.