Albatta, ma’ruf ga buyurish va munkardan qaytarish, jamoalarga oid masala Shar’at tomonidan jamoadan talab qilinadigan ish ta’riflanganidan keyin ta’riflanadi. Bu yerda biz musulmonlarga yordam berish uchun tashkil etilgan xayriya jamiyatlari, nasihat va irshod jamiyatlari, masjidlar qurish jamiyatlari, Qur’oni Karimni o’rgatish jamiyatlari va shunga o‘xshash, Shar’at hukmlarining bir qismini joriy etish uchun tuzilgan jamoalar haqida gapirmaymiz. Balki bizning muhokamamiz butun dinni joriy etish mas’uliyatini o‘z zimmasiga olgan jamoalar mavjudligi haqidadir. Bu Xalifalikni o‘rnatish orqali amalga oshadi, uning vazifasi musulmonlar hayotida Islomni joriy etishdir. Uning vazifasi Shar’at buyurgan barcha ma’ruflarni vujudga keltirish va Shar’at man etgan barcha munkarlarni yo‘qotishdir. U Islomni davlat ichida to‘liq tatbiq etish va uni butun dunyoga yetkazish jihatidan o‘z hayotiy vazifasini oladi.

Indeed, enjoining the ma’roof and forbidding the munkar, relating to groups is defined after defining the work demanded by the Shar’a from the group. Here we will not be talking about groups which are established to establish partial Shar’a rules, such as the charity associations which are founded to help the poor Muslims, or the associations for guidance and admonition, or associations for building mosques, associations for teaching the Qur’an al-Kareem etc. Rather our discussion deals with the existence of groups which shoulder the responsibility of establishing the whole deen. That is via the establishment of the Khilafah, whose role is to establish Islam in the life of the Muslims. Its concern will be to bring into existence all the ma’roofaat that the Shar’a has ordered and remove all the munkaraat that the Shar’a has forbidden. It takes its role in life, in terms of applying Islam completely inside the State and carrying it to the world.

Islom Davlati Shar'at unga topshirgan ulug' vazifalarga ega bo'lib, ular Davlatning mavjudligi bilan amalga oshadi, uning yo'qligi bilan esa hayotdan yo'qolib, susayib ketadi. Shunday ekan, Islom Davlatini qurishga intilayotgan guruhning ahamiyati ular erishmoqchi bo'lgan maqsadning ahamiyatidan kelib chiqadi. Bizning zamonimizda Islom Davlatini tashkil etish orqali Islomiy hayot tarzini qayta tiklashga harakat qiladigan hech bir guruh bo'lmasa, bu musulmonlar Alloh 􀀬 tomonidan Islom Davlatiga topshirilgan, soni ko'p bo'lgan barcha vazifalarni e'tibordan chetda qoldirganlarini anglatadi. Natijada, bu farzni tark etishdan ulug'roq gunoh yo'qdir.

The Islamic State has great tasks the Shar’a has entrusted it with, which are realised with the State’s existence and disappear from life and dwindle away with the State’s absence. Thus, the importance of the group that wishes to work to establish the Islamic State comes from the importance of what it wants to achieve. When there is no group in our time working to resume the Islamic way of life via the establishment of the Islamic State, that means that the Muslims have neglected all the obligations entrusted by Allah 􀀬 to the Islamic State, which are many, and consequently there is no sin greater than leaving this obligation.

Islomiy hayot tarzini qayta tiklash uchun ish olib bormaydigan musulmonlar, zinokor zino qilganda, o‘g‘ri o‘g‘irlik qilganda, hukmdor xalqni zulm qilganda, ayollar yarim yalang‘och holda ko‘chalarga chiqqanda, buzuqlik ortganda, jihod to‘xtaganda, kofirlar musulmonlarni boshqarganda, munkar keng tarqalib, ma’ruf esa cheklanganda gunohkor bo‘ladilar. Bunga sabab shuki, bularning barchasi musulmonlar Alloh 􀀬 ularning zimmasiga yuklagan farzni e’tiborsiz qoldirganlarida tarqaladi, ya’ni Alloh 􀀬 rozi bo‘ladigan to‘g‘ri Xilofatni o‘rnatish uchun ish qilish farzini. Bu o‘z navbatida ishlarni o‘z o‘rniga qo‘yadi, musulmonlar hayotida Shar’ni joriy etadi va ularning qalbiga iymonni ekadi, shu tariqa taqvo va ehsonning mevalarini yetishtiradi.

The Muslims who do not work to resume the Islamic way of life, will be sinful when a fornicator commits zina; a thief steals; a ruler oppresses the people; women go out into the streets half-naked; the corruption increases; Jihaad stops; the Kuffar control the Muslims; munkar becomes widespread and the ma’roof becomes limited. This is because all these matters spread when the Muslims neglected the fard Allah 􀀬 obliged on them, which is the fard of working to establish the righteous Khilafah with which Allah 􀀬 is pleased. In its turn, it puts matters in their correct place, establishes the Shar’a in the life of the Muslims and plants the Imaan in their souls and thus cultivates the fruits of taqwa and ihsan.

Shuning uchun ushbu jamoaviy ish shar'iy farzdir, va buzilgan ahvolni o'zgartirish hamda uni to'g'rilash ana shunga bog'liqdir. Ushbu farz Ummatni erishgan past darajadan qutqaradi va uni avvalgi ulug'vorligi hamda qudratiga qaytaradi, shunda u boshqa xalqlar orasida eng yuqori o'rinni egallaydi — hidoyatga erishgan va boshqalarni hidoyatga yetaklovchi Ummat sifatida.

Hence this collective work is a Shar’ee obligation, on which the change of the deteriorated situation and its correction depends. This obligation will rescue the Ummah from the low depths to which she has reached and return her to her former glory and power, where she would assume the highest position amongst the nations, as a guided and guiding Ummah.

Qaysi mukofot bugun musulmonga bo'ladiki, u musulmonlarni hozirgi ahvoldan qutqarishga olib boradigan jamoaviy ishdan ko'ra ulug'roq bo'lsin? Chunki Payg'ambar ﷺ aytganlar: "Allohning sen orqali biror kishini hidoyatga yo'llashi senga qizil tuyalardan (eng qimmatli mollardan) ko'ra yaxshiroqdir." [al-Bukhoriy rivoyat qilgan]. Barcha musulmonlarning ahvolini to'g'rilash va ularni halokatdan qutqarish, shu amal bilan hamma tomondan darvozalarni ochish, shunda odamlar Allohning diniga to'da-to'da kirishi uchun qilingan ishdan ko'ra ajrga sazovor bo'lgan qanday ish bor? Payg'ambar ﷺ Allohning yo'lidagi jihodga teng keladigan amal bormi, deb so'ragan kishiga shunday degan edilar: "Yo'q, men unga teng keladigan biror narsa topa olmayman." So'ng u zot ﷺ undan so'radilar: "Mujohid jihodga chiqqanda, sen masjidingga kirib, tinmay qiyom qilib, iftor qilmay ro'za tuta olasanmi?" Kishi aytdi: "Buni kim qila oladi?" [al-Bukhoriy rivoyat qilgan]. Payg'ambar ﷺ: "Eng afzal jihod zolim hukmdor oldida aytilgan haq so'zdir", demadilarmi? Payg'ambar ﷺ: "Shahidlarning sardori Hamza va zolim hukmdor oldida amrun-ma'ruf va nahyi munkar qilib, o'ldirilgan kishidir", demadilarmi? [al-Hokim rivoyat qilgan]. Musulmon, musulmonlarning bugungi ahvolini bilib turib, ularni halok bo'lishga tashlab qo'yishi joizmi? Shunda u...

What reward is there that a Muslim gets today that is greater than the collective work which leads to saving the Muslims from the situation they are in today. For the Messenger 􀁕 has said; “That Allah should guide a man through you is better for you than having the red (best) camels.” [Reported by al-Bukhari]. What is more rewardable than the work to rectify the situation of all the Muslims and save them from destruction, and by this action open the gates from all sides so that people may enter the deen of Allah 􀀬 in crowds. When the Messenger 􀁕 said to the one who asked if there was any action that was equal to Jihaad in the path of Allah 􀀬; “‘No, I do not find anything equal to it.’ Then he 􀁕 asked him; ‘When the Mujaahid goes out to Jihaad are you able to enter your mosque, do qiyaam and not become tired? And fast and not have iftaar (not break the fast)?’ The man said; ‘Who can do that?’” [Reported by Bukhari]. Did not the Messenger 􀁕 say; “The best Jihaad is the word of truth spoken to a tyrant ruler.” Did the Messenger 􀁕 not say; “The master of martyrs is Hamzah, and a man who stood up to a tyrant ruler to enjoin (the ma’roof) and forbid (the munkar) and got killed.” [Reported by al-Haakim]. Is it allowed for the Muslim, while knowing the situation of Muslims today, to leave them to perish? Will he then be:

"…tanaga o‘xshaydi, uning bir a’zosi og‘risa, butun tana uyqusizlik va isitma bilan unga javob beradi." [Muslim rivoyat qilgan]. Yoki: "…bino kabi bo‘lishi kerak, unda bir qism boshqasini mustahkamlaydi." [Muslim rivoyat qilgan]. Shunday ekan, musulmon oldida yo katta ajr, yo ochiq gunoh turadi. Bu Islomdagi farzning holatidir.

“…like the body which if one part aches then the rest of the body calls out to it in sleeplessness and fever.”? [Reported by Muslim]. Will he be: “…like the building where one part strengthens another.”? [Reported by Muslim]. So before the Muslim lays either a great reward or a manifest sin. This is the condition of the fard in Islam.

U'sha farzlarning qolgan qismi kabi: uni bajargan kishi savob oladi, uni tark etgan kishi esa jazolanadi.

It is like the rest of the obligations, the one who does it is rewarded and the one who leaves it is punished.

Biz yana eslatib o'tamiz: biz bu yerda Islomning bir qism yoki ikki qismini o'rnatishga qaratilgan qisman jamoaviy harakatlar haqida gapirmayapmiz. Balki biz Islomni butunligicha o'rnatishga qaratilgan jamoaviy ishni nazarda tutamiz, bu ish Xilofatni o'rnatish yo'li bilan amalga oshiriladi.

We do remind again that we are not talking about the da’wah to partial collective actions, which establish a part or two from Islam. Rather we mean the collective work that aims at the establishment of Islam as a whole via the way of working to establish the Khilafah.