Darhaqiqat, Islomiy hayot tarzini qayta tiklashga, Xalifalikni o‘rnatish ishi orqali intilayotgan guruh yoki guruhlarning mavjudligi Shar’iy farzdir. Bunga yuksak oyat dalildir: "Sizlardan yaxshilikka (Islomga) da’vat qiluvchi, ma’ruf ishga buyuruvchi va munkardan qaytaruvchi bir jamoa bo‘lsin. Aynan ular najot topguvchilardir." [TMQ 3:104]. Bu oyatda Alloh 􀀬 musulmonlarga jamoaviy farz sifatida kamida bitta guruh bo‘lishini buyurdi, uning vazifasi xayrga (Islomga) da’vat qilish bo‘lsin.

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)

va yaxshilikka (ma’ruf) buyurish va yomonlikdan (munkar) qaytarish.

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

"Let there be" (wal takun) dagi amr shakli majburiyat ma'nosida bo'lib, bu da'vat qilish va yaxshilikka buyurish hamda yomonlikdan qaytarish vojibligidan kelib chiqadi.

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.

"Sizlardan" (minkum) bu yerda tab'iz ma'nosida (qism bildiruvchi) keladi, chunki bunga shar'iy qarina (dalolat) bor: amr bil-ma'ruf va nahy anil-munkar vojibi jamoaviy vojibdir va uni har bir kishi bajarishi qodir emas, chunki unga bilim, fahm va hikmat kerak, bunga hamma ham ega emas. Shuning uchun "ummah" (guruh) so'zi Muslimlarning butun jamoasini emas, balki Muslimlar orasidan bir guruhni anglatishga kelgan. Buyruq Muslimlar orasidan bir guruh bo'lishi vojibiga qaratilgan.

“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.

Ummat so'zi Qur'onda "bir guruh odamlar" ma'nosida zikr qilingan. Allohu taolo Muso (a.s.) haqida shunday deydi: "Va u Madyan suvi oldiga yetganda, u yerda (o'z chorva mollarini) suvg'ayotgan bir ummatni (bir guruh odamlarni) topdi." [TMQ 28: 23] Bu yerda buyurilgan narsa har qanday guruh emas, balki musulmonlar orasidagi guruhdir. Uning vazifasi go'zal oyatda xayrga (Islomga) da'vat qilish, ma'rufga buyurish va munkardan qaytarish sifatida tasvirlangan. Bu ta'rifga hokim ham kiradi, chunki u haqiqatda har bir ma'rufning boshi va har bir munkarning boshi vakilidir.

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.

U yo odamlarning ishlarini Islom va shar'iy hukmlar asosida yuritadi, yoki Islom qoidalarini e'tiborsiz qoldirib, ularga beparvo bo'ladi — bunda u hisobga tortilishi kerak. Aynan shu nuqtai nazardan guruhning ishi siyosiy deb ataladi, chunki uning faoliyati hukmdorlarga bog'liqdir: agar ular mavjud bo'lmasa, ularni shar'a talab qilgan tarzda o'rnatish; agar mavjud bo'lib, haqiqatdan chetga chiqqan bo'lsa, ularning beparvoligi uchun ularni hisobga tortish, ularni haqiqatga majburlash va unga bo'ysundirish. Rasulullah ﷺ bu farz bilan hukmdor o'rtasidagi bog'liqlikni va uning ahamiyatini ko'plab hadislarda bayon qilganlar. Masalan, u zot ﷺ shunday degan: “Jonim qo'li ostida bo'lgan Zot haqqi, siz yaxshilikka amr qilasiz va yomonlikdan qaytarasiz, aks holda Alloh Taolo sizlarga Undan azob yuborishi yaqin bo'ladi, shunda sizlar Unga duo qilasiz, ammo U sizlarga javob bermaydi.” [Ahmad va Termiziy rivoyat qilgan]. U zot ﷺ yana shunday degan: “Eng afzal jihod — zolim hukmdor oldida aytilgan haq so'zdir.” [Ibn Moja va Nasoiy rivoyat qilgan]. U zot ﷺ degan: “Shahidlarning sayyidi Hamzadir va zolim hukmdor oldida turib, amr bil-ma'ruf va nahiy anil-munkar qilgan, so'ngra o'ldirilgan kishi.” [al-Hokim rivoyat qilgan]. Bundan tashqari, Rasulullah ﷺ shunday degan: “Duo qilishingizdan oldin yaxshilikka amr qiling va yomonlikdan qaytaring, aks holda duoyingiz ijobat bo'lmaydi.” Va u zot ﷺ: “Din — nasihatdir”, deganlarida, biz: “Kimga, ey Allohning Rasuli?” dedik. U zot ﷺ: “Allohga, Uning Kitobiga, Rasuliga, musulmonlarning rahbarlariga va ularning oddiy xalqiga”, dedilar. [Muslim rivoyat qilgan]. Shu sababli guruhning ishi, Islomga da'vat qilishdan tashqari, yaxshilikka amr qilish va yomonlikdan qaytarishdir. Bunning bir qismi hukmdorlarni shar'a asosida hisobga tortish yoki ularni o'rnatishdir. Bu ishning hukmdorlar bilan bog'liqligi sababli u siyosiy ishdir. Demak, oyat Islom asosida tashkil etilgan siyosiy partiyalar yoki guruhlarning mavjudligini taqozo etadi.

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.

Dinning ko‘plab qoidalari xalifaning mavjudligi bilan bog‘liq ekanligi, uning mavjudligini shar'iy farz qiladi va uni o‘rnatish uchun ishlashni shar'iy farz qiladi; natijada xalifani o‘rnatishga intiluvchi guruhning mavjudligini shar'iy farz qiladi. Bularning barchasi quyidagi qoida tufaylidir: "Vojibni amalga oshirish uchun zarur bo‘lgan narsaning o‘zi ham vojibdir" (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).

Ushbu oyat Madaniy bo‘lib, Islom asosida tashkil etilgan siyosiy partiyalarning mavjud bo‘lish zarurligini bildirgan va ularning ishining turini, ya’ni da’vat, amri ma’ruf va nahyi munkarni belgilab bergan. Buning sababi shuki, oyatdagi “al-khayr”, “al-ma’roof” va “al-munkar” so‘zlaridagi “al” artikli ta’rif artikli bo‘lib, oyatda talab qilingan butun jinsni anglatadi. Ifoda jihatidan umumiylik buyurilgan barcha shaxslarni o‘z ichiga oladi; amalga oshirish esa oz yoki ko‘p kishi tomonidan bajarilishi mumkin. Shu sababli bu hukm unga taalluqli barcha kishilarni — shaxslarni, guruhlarni va hukmdorlarni — qamrab oladi. Bu oz yoki ko‘plik esa Shar’at tomonidan belgilanadi hamda guruh qaysi maqsadga erishish uchun tashkil etilgan bo‘lsa, shunga muvofiq bo‘ladi. U shaxsiy didga ko‘ra, o‘zboshimchalik bilan yoki noaniq tarzda belgilanmaydi. Aksincha, u aniq ta’riflangan bo‘lib, agar bu ish tark etilsa, uni tuzatish uchun harakat qilish lozim bo‘ladi. Bunday guruhga nasihat berilishi kerakki, u og‘ishni ko‘rib, undan qaytsin. Demak, bu masala boshqa har qanday masala kabi Shar’at tomonidan belgilanadi va aql, havoyi nafs, sharoit yoki shaxsiy manfaat (maslahat) ixtiyoriga topshirilmaydi.

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).