Shar’a guruhning shunchaki mavjudligini talab qilmaydi. Balki, shar’at talab qilayotgan narsa shu tartibni o‘rnatish maqsadini ko‘zlaydigan guruhni tashkil etishdir. Guruhning mavjudligiga oid dalillar buni bizga aniqlashtirib beradi.

The Shar’a does not require the mere presence of a group. Rather what the Shar’a requires is the establishment of a group whose purpose is to establish this order. The evidences for the existence of the group clarify this for us.

- Uning {Ulug‘ va Ulug‘ Alloh} aytgan so‘zi: “Sizlardan shunday bir jamoa bo‘lsin, ular yaxshilikka (Islomga) da’vat qilsinlar, ma’ruf (yaxshi ish)ga buyursinlar va munkar (yomon ish)dan qaytarsinlar. Ana shular najot topguvchilardir.” [TMQ 3:104]. Shar’iy hukm mafkurasi Islom bo‘lgan, guruh tuzish uchun zarur bo‘lgan Shar’iy fikrlar va qoidalarni o‘zida tashuvchi siyosiy guruh tashkil etishni farz qilgan. Bu guruh tashkil etilgan maqsadlarga erishish uchun, ya’ni Islomning hukmronligi, o‘rnatilishi va hokimiyatga kelishi uchun tuziladi. Guruhning o‘zi uchun tuzilishi buyurilmagan. Aksincha, buyurilgan narsani amalga oshirish, ya’ni da’vat va ma’ruf ishga buyurish hamda munkar ishdan qaytarishdir. Shuningdek, da’vat, yaxshilikka buyurish va yomonlikdan qaytarish o‘zi uchun emas. Aksincha, buyruq da’vat va ma’ruf ishga buyurish hamda munkar ishdan qaytarish mavjud bo‘lgan maqsadni amalga oshirishga qaratilgan: hukmronlik, mustahkamlash va hokimiyatga kelish.

- In His 􀀬 saying; “And let there arise out of you a group inviting to all that is good (Islam), enjoining the ma’roof (good) and forbidding the munkar (evil). And it is they who are successful.” [TMQ 3:104]. The Shar’a has obliged the establishment of a political group whose ideology is Islam and that carries the thoughts and Shar’ee rules necessary for the achievement of the aims the group was established for, which are the dominance, establishment and accession to power [of Islam]. The order is not to have a group for its own sake. It is rather to realise what was commanded, which is the da’wah and enjoining the ma’roof and forbidding the munkar. Also, it is not the da’wah and enjoining the good and forbidding the evil for their own sake. Rather the order is to realise the objective for which the da’wah and enjoining the ma’roof and forbidding the munkar exist; dominance, consolidation and accession to power.

Payg'ambar ﷺ aytdilar: "Yer yuzining istalgan qismida uch kishi bo'lsa, ulardan birini amir (rahbar) etib tayinlamasdan turishi joiz emas." [Ahmad ibn Hanbal rivoyat qilgan]. Shariat ko'rsatmasiga ko'ra, musulmonlarga bajarish buyurilgan har qanday jamoaviy ish uchun amir bo'lishi shart.

- The Messenger 􀁕 said; “It is not allowed for three people to be on any part of the earth without appointing one of them as ameer (leader).” [Narrated by Ahmad b. Hanbal]. The Shar’a indicated that for any joint action that the Muslims have been ordered to perform they must have an ameer.

Uning amrini bajarish, u amir etib tayinlangan ishda va u amir etib tayinlangan odamlar ustidan majburiydir. Guruh amirning buyrug'iga bo'ysunishi kerak, shunda bu jamoaviy ishning natijalari Shar'iyat talablariga muvofiq erishiladi.

The obedience to him will be obligatory in the matter he has been made ameer for, and for the people over whom he has been made ameer. The group must comply with the order of the ameer, so that the results of this collective work are achieved according to the Shar’a.

- Alloh 􀀬 musulmonlarga xalifaning zimmasiga yuklangan ko‘plab farzlarni yuklaganligi sababli, bu farzlarni amalga oshirish uchun xalifa tayinlash zarur bo‘lib qoladi. Xalifani tayinlash va xalifalikni qaror topтириш faqat guruh orqali amalga oshirilishi mumkin bo‘lgani uchun, xalifalikni va xalifani o‘rnatishni maqsad qilgan guruhning mavjud bo‘lishi muqarrar bo‘ladi. Bu quyidagi qoida asosida:

- Since Allah 􀀬 has enjoined upon the Muslims many obligations that are entrusted to the Khaleefah only, then it has become imperative to appoint a Khaleefah in order to realise these obligations. Since the appointment of a Khaleefah and the establishment of the Khilafah cannot be achieved except by a group, then the presence of a group whose aim is to establish the Khaleefah and the Khilafah becomes inevitable. This is based on the principle:

"Vojib bo'lishi uchun zarur bo'lgan narsaning o'zi ham vojibdir." Shunday qilib, aniq bo'ladiki, guruhning mavjudligi talab etilgan shar'iy maqsadning mavjudligi bilan ajralmas tarzda bog'liqdir. Demak, bu faqat islomga da'vat qiladigan guruh emas. Bu faqat xabarni yetkazish uchun xabarni yetkazadigan guruh emas. Aksincha, bu musulmonlar hayotida islomni qaror toptirish maqsadida, shaxsiy va jamoaviy barcha islom qoidalarini qo'llashning shar'iy usuli deb hisoblangan Islom davlatini barpo etish orqali tashkil etilgan guruhdir.

‘That which is necessary to establish a wajib is itself a waajib.’ So it becomes clear that the presence of a group is inextricably linked to the presence of the required Shar’ee objective. Thus, it is not a group that merely undertakes the da’wah to Islam. It is not a group that conveys the message just for the sake of conveying. Rather it is a group established for the purpose of establishing Islam in the life of the Muslims, through the establishment of the Islamic State, which is considered the Shar’ee method of applying all the rules of Islam, both individual and collective.

Demak, shunday bir guruh bo‘lishi kerakki, uning maqsadi o‘zi tashkil etilgan sababni amalga oshirishdir.

Hence a group must exist whose purpose is to realise the aim for which it has been established.

Guruh barcha talab qilinganlarni bajarganini hisoblash mumkin bo‘lguncha, u quyidagi ishlarni bajarishi kerak.

Until the group can be considered to have fulfilled all that is required of it, it must do the following things.

U'z jamoaga kirgan har bir a'zo uning ishi uchun zarur bo'lgan barcha fikrlar, shar'iy hukmlar va qarashlarni qabul qilishi, ularga so'zda, amalda va fikrda rioya qilishi shart. Buning sababi shuki, qabul qilishning maqsadi partiyaning birligini saqlashdir. Agar guruh tashkil topsa-yu, uning a'zolari turli fikrlarda bo'lib, har xil ijtihodlarga ega bo'lsalar, guruh bo'linish va parchalanishga duchor bo'ladi, garchi maqsad va Islomga umumiy ma'noda birlashgan bo'lsalar ham. Uning ichida boshqa firqalar paydo bo'ladi va guruh ichida yana guruhlar shakllanadi. Uning da'vati boshqalarni o'ziga qo'shilib, farzni o'rnatishga chaqirish o'rniga, bir-birini da'vat qilishga aylanadi. Ular bir-biri bilan bahslasha boshlaydilar, har bir guruh o'z qarashini guruh rahbariyatiga yetkazishga harakat qiladi. Shu sababli qabul qilishning ahamiyati va uning to'g'riligi ayon bo'ladi. Guruhning birligi Shar'an zarurdir. Bunday vaziyatda uning birligini faqat ish uchun zarur bo'lgan barcha fikrlarni qabul qilish va shabobni shu qabulga majbur qilish orqali saqlash mumkin. Shunga ko'ra, "Vojib bo'lishi uchun zarur bo'lgan narsa o'zi ham vojibdir" degan qoidaga muvofiq, qabul qilish majburiy bo'ladi. Guruhning ishi uchun fikrlar, hukmlar va qarashlarning barchasi Shar'iyatga asoslangan ekan va bu guruh shabobining ishonchini qozongan ekan, asli jihatdan uning shabobini ish haqidagi fikrlarda cheklashga ruxsat beriladi, chunki musulmonga o'z qarashini qoldirib, boshqalarning qarashiga ko'ra ish tutish mubohdir. Shunday qilib, Usmon ibn Affon ‑ roziyallohu anhu ‑ xalifalik bay'atini qabul qilganda, o'z ijtihodini Abu Bakr va Umar ‑ roziyallohu anhumo ‑ ijtihodiga tark etish sharti bilan qabul qildi, hatto bu uning ijtihodiga zid bo'lsa ham. Sahobalar bunga rozi bo'lib, unga bay'at berdilar. Biroq, bu ruxsat etilgan ish bo‘lib, majburiy emas, buning dalili shuki, Ali 􀁗 o‘z ijtihodini Abu Bakr va Umarning ijtihodi uchun tark etishni rad etmagan va hech bir sahoba bunga e’tiroz bildirmagan. Shuningdek, ash-Sha’biydan sahih rivoyat qilinganki, Abu Muso o‘z fikrini Alining fikri uchun tark etar edi, Zayd o‘z fikrini Ubayy ibn Ka’bning fikri uchun tark etar edi, Abdulloh esa o‘z fikrini Umarning fikri uchun tark etar edi. Abu Bakr va Umar o‘z fikrlarini Ali 􀁗 uchun tark etganliklari haqida hadislar rivoyat qilingan. Bu shuni ko‘rsatadiki, mujtahid o‘z ijtihodiga ishonch asosida boshqa birovning fikri uchun o‘z fikridan voz kechishi mumkin. Ushbu guruhning yoshlari bu ikki tushunchaga amal qilishlari va aqliy hamda hissiy jihatdan mustahkam bo‘lishlari kerak.

- It must adopt all the thoughts, Shar’ee rules and opinions that are necessary for its work, and it should adhere to them in word, deed and thought. This is because the aim of adoption is to protect the unity of the party. If the group is established and its members have different thoughts and diverse Ijtihaadaat the group will be afflicted with splits and fragmentation, even though they may be united on the aim and on Islam in a general manner. Within it there would be other factions, leading to groups forming within the group. Its da’wah will turn from being a da’wah to others to work with it and establish the fard, into a da’wah to each other. They will start to dispute with each other, with each faction trying to get its view across to the leadership of the group. Hence, the importance of adoption and its legitimacy becomes evident. The unity of the group is necessary by Shar’a. Nothing can maintain its unity in this situation, except the adoption of all the thoughts necessary for the work, and obliging the shabab with this adoption. Accordingly the adoption becomes required in compliance with the principle ‘That which is necessary for a wajib, is itself wajib.’ As long as the thoughts, rules and opinions for the work of the group are all based on the Shar’eeah; and as long as this group has the trust of its shabab it is allowed, in origin, to restrict the shabab in the thoughts regarding the work because it is allowed for a Muslim to leave his opinion and work according to the opinion of others. Thus, in the bay’ah of ‘Uthman b. ‘Affan he accepted to take the pledge of Khaleefah on condition that he left his Ijtihaad for the Ijtihaad of Abu Bakr and Umar 􀁗, even where it differed with his Ijtihaad. The Sahabah accepted this and they gave him the bay’ah. However, this is considered to be permitted and not obligatory as is made evident by the fact that Ali 􀁗 did not accept to leave his Ijtihaad for the Ijtihaad of Abu Bakr and Umar and not a single Sahabah objected. Also, it has been authentically narrated from ash-Sha’bi that Abu Musa used to leave his opinion for the opinion of Ali, Zayd used to leave his opinion for the opinion of Ubayy b. Ka’b and Abdullah used to leave his opinion for the opinion of ‘Umar. Ahadith have been narrated that Abu Bakr and ‘Umar used to leave their opinion for ‘Ali 􀁗. This shows that it is allowed for the Mujtahid to leave his opinion for someone else based on trust in his Ijtihaad. The shabab of this group must adhere to these two concepts and they should have a be intellectual and emotional body.

Xuddi guruh shariat hukmlarini o'z ishi uchun zarur bo'lgan darajada qabul qilishi kerak bo'lgani kabi, bu hukmlarni amalga oshirish uslublarini ham qabul qilishi lozim. Uslub — Hukm Shar'iyning ijro etilish usuli. U asl hukmga bog'liq bo'lgan qoidadir, ya'ni u hukm uchun dalil kelgan asosiy hukmga tegishlidir. Masalan: guruh o'z yoshlarini Rasulullah ﷺ ning namunasiga ergashib, jiddiy va mahkam tarzda tarbiyalashi lozim. Bu qat'iy amal qilinishi kerak bo'lgan Hukm Shar'iydir. Lekin qanday usulda? Bu Hukm Shar'iy qanday ijro etilishi kerak? Bu hukmni bajarish imkonini beradigan aniq uslub bo'lishi shart. Uslub halaqalar (doiralar) orqali yoki oilalar (usar) orqali va boshqa shakllarda bo'lishi mumkin.

- Just as the group must adopt the Sharee’ah rules necessary for its work, it must also adopt the styles to execute these rules. The style is the manner in which the Hukm Shar’ee is executed. It is a rule which relates to the original rule for which the daleel came. For example: The group is required to culture its shabab in a concentrated manner following the example of the Messenger 􀁕. This is a Hukm Shar’ee that must be adhered to. But in what manner? How should this Hukm Shar’ee be executed? There must be a specific style through which this Hukm Shar’ee can be fulfilled. The style may be through halaqaat (circles) or the usar (families) etc.

Shunday qilib, uslubni tanlash — Hukm Shar’iyni amalga oshiradigan eng munosib harakatni aql bilan tanlashdir. Asosiy jihatdan u ibohah (ruxsat berilganlik) hukmini oladi. Shar’ Hukm Shar’iyni buyurgan, ammo uni amalga oshirish uslubini musulmonga qoldirgan.

So the choice of the style is a rational selection of the most appropriate action through which the Hukm Shar’ee will be executed. It will take the ruling of ibaahah (permissibility) in terms of the basis. The Shar’a has ordered the Hukm Shar’ee, but left the style of its implementation to the Muslim.

Bitta Hukmi Shar'iy uchun ko'plab uslublar mavjud bo'lgani sababli, guruh ma'lum bir uslubni qabul qilishga va yoshlarini unga yo'naltirishga majbur bo'ladi.

Due to the many styles available for a single Hukm Shar’ee, the group is compelled to adopt a specific style and direct its shabab towards it.

Shundan so'ng guruh bir uslubni qabul qilgan bo'lar edi, bu esa Hukmi Shar'iyning amalga oshirilishiga olib keladi. Keyin bu uslub o'zi tegishli bo'lgan ish bilan bir xil hukmni oladi. Boshqacha aytganda, u majburiy bo'lib qoladi, xuddi unga tegishli bo'lgan Hukmi Shar'iy majburiy bo'lganidek.

Then the group would have adopted a style, which will lead to the implementation of the Hukm Shar’ee. Then the style will take the same rule as the work which it falls under. In other words, it becomes binding, like the Hukm Shar’ee that it falls under is binding.

Guruh konsentratsiyalangan tarbiyani amalga oshirish uslubi sifatida halaqot tizimini (halqalarni) tanlaganda, uni majburiy bo'lgan uslub sifatida qabul qilishi kerak.

When a group chooses the halaqaat system (circles) as a style to bring about the concentrated culturing, it must adopt it as a style that is binding.

Uslubni qabul qilishda guruh bu uslubning maqsadini anglashi kerak, bu maqsad esa jamlangan tarbiyalashdir. Shunga ko'ra halaqa uslubi uchun, bu maqsadga erishtiradigan hamma narsani qabul qilinadi. Masalan, halaqadagi odamlar soni maqsadga mos bo'lishi kerak. Agar soni ko'paysa, bu jamlangan tarbiyalash hisobiga bo'lishi mumkin. Agar soni kam bo'lsa, halaqalar juda ko'p bo'lib ketadi va ular maqsadga yuk hamda to'siq bo'lib qoladi. Odamlar soni tarbiyalash jarayoniga qulay bo'lishi, ortiqcha ham, kamchil ham bo'lmasligi kerak. Shuning uchun sonni belgilash aql uchun qaror masalasidir. Xuddi shunday, halaqaning davomiyligi talabalar fikrlarni tushunishi uchun diqqatlarini saqlay oladigan darajada bo'lishi kerak, aks holda tushunish kamayadi. Vaqt juda qisqa bo'lsa, fikrlar to'liq berilmaydi. Halaqa qancha tez-tez o'tkazilishi kerak? Kunlikmi, haftalikmi yoki ikki haftalikmi? Halaqa vaqtlari da'vatning amaliy jihatiga to'siq bo'lmasligi kerak. Amaliy jihat hisobiga ilmiy jihat Shabobni band qilib qo'ymasligi lozim. Shunday qilib, Shar'iy hukmlarni amalga oshirish uchun mos uslublar qabul qilinadiki, ular amalga oshirilishi kerak bo'lgan Hukmi shar'iy bilan to'liq uyg'un bo'lsin. Uslublar haqida aytganlarimiz vositalarga ham taxminan tegishlidir. Amirga ishning talablariga ko'ra vositalarni va uslublarni o'zgartirish ruxsat etilgan.

When adopting the style, the group must realize the aim of this style, which is concentrated culturing. So for the halaqah style, it would adopt everything that will realise this aim. For example; the number of people in the halaqah should be consistent with the aim. If the number increases then this may be at the expense of the concentrated culturing. If the number is less, then there will be too many halaqaat and they will form a burden and obstacle to the aim. The number must be conducive to the culturing process, without excess or deficiency. So the fixing of the number is a decision for the mind. Similarly, the time period of the halaqah should be such that the students can maintain their attention in order to understand the thoughts, otherwise the comprehension will be reduced. If the time is too short then the thoughts will not be given in a complete manner. How often should the halaqah take place? Should it be daily, weekly or fortnightly? Halaqah times should not be an obstacle to the practical aspect of the da’wah. The academic aspect, at the expense of the practical aspect, should not preoccupy the Shabab. This is how the appropriate styles are adopted for the execution of the Sharee’ah rules, such that they are in complete harmony with the Hukm Shar’ee that is to be realised. What we have said about styles roughly applies to the means as well. It is allowed for the Ameer to change the means and styles according to the requirements of the work.

Shunday ekan, guruh keng hududlar bilan shug'ullanib, uning ta'siri ko'plab davlatlarga yetadigan bo'lgach, ishning hajmi va ko'lami o'zi bir ma'muriy tizimni zaruriy qiladi. Bu tizim orqali partiya o'z ishining barcha sohalarida da'vatni olib borishi va maqsadlariga erishishi mumkin bo'ladi. Ma'muriy tizim da'vat harakatini tashkil etadi va tartibga soladi. U shabablarni tarbiyalashni kuzatib boradi va bu g'oya uchun umumiy muhitni tayyorlaydi. U fikriy va siyosiy kurashni tashkil etadi. Partiya Ummatga o'z oldiga shu vazifani amalga oshirishni o'z zimmasiga olgan yagona jamoa sifatida namoyon bo'ladi. Shu sababli, maqsadni imkon qadar eng yaxshi tarzda amalga oshirishga qaratilgan tashkiliy tuzilma bo'lishi shart. U ishning natijalarini kuzatib boradi va ularni saqlab qoladi.

- Since the group will be dealing with a wide expanse of land and its reach will extend to many States, then the sheer size and volume of the work necessitates the presence of an administrative system through which the party can pursue the da’wah and realize its aims in all spheres of its work. The administration system will organize and regulate the movement of the da’wah. It will follow the culturing of the shabab and prepare the general atmosphere for the idea. It will organize the intellectual and political struggle. The party will appear to the Ummah as a body, which committed itself to realise this task. Hence, there must be an organisational structure, which is devoted to realising the aim as best as possible, so it monitors the achievements of the work and maintains them.

Demak, partiya da'vatni muvaffaqiyatli tashkil etishga imkon beradigan ma'muriy tizim yoki tashkiliy tuzilmani qabul qilishi kerak, va shu orqali maqsadga erishishga olib keladi.

So the party must adopt an administrative system or an organisational structure that will enable it to organise the da’wah successfully, thus leading to the attainment of the aim.

Partiya ma'muriy qonunni qabul qilishi kerak, unda tashkilot va uning faoliyati tartibga solinadi, Amirning vakolatlari, partiyani boshqarish tartibi va uni tanlash tartibi belgilanadi. U hududlar va viloyatlarga mas'ul shaxslarni kim tayinlashi hamda ularning vakolatlari chegaralari qanday ekanini tushuntiradi. Bu Hizbning har bir ishiga oid ma'muriyatni tashkil etadigan va barcha tegishli shaxslarning majburiy vakolatlarini belgilaydigan qonundir.

The party must adopt an administrative law through which the body and its movement is organised, where the rules regarding the powers of the Ameer, how he runs the party and how he is selected are defined. It explains who will appoint those responsible for the areas and provinces, and what the limits of their powers are. It is the law that will organise the administration concerning every action of the Hizb and specify the mandatory powers of everyone concerned.

Ushbu qoidalarning barchasi shariat hukmlarini amalga oshirish uchun zarur bo‘lgan vositalar va uslublarning hukmiga ega bo‘ladi. Amir zaruriy deb hisoblagancha, qabul qilingan ma’muriy uslublarga rioya qilish vojibdir, chunki amirga itoat qilish vojibdir.

All of these rules will take the Hukm of the means and styles that are required for executing the Sharee’ah rules related to the work. It is obligatory to adhere to the adopted administrative styles as long as the Ameer considers them necessary, because obedience to the Ameer is waajib.

— Kishi qabul qilingan narsaga rioya qilishga majburdir, shunday ekan, qoidabuzarlik yuz berganda partiya nima qiladi? U qoidabuzarlikni shaxsga tanbeh berish orqali hal qiladimi yoki ma'muriy jazolar qo'llanishi kerakmi?

- One is obliged to adhere to whatever is adopted, so what will the party do when there is a violation? Will it deal with the violation by rebuking the person or should there be administrative punishments?

Guruh qabul qilingan har qanday qoidani buzgan yoki belgilangan Shar'iy yo'ldan chetga chiqqan kishilarga nisbatan ma'muriy jazolar qo'llashga majburdir. Bu jazolar qonuniydir, chunki ular Amirga itoatsizlik qilgani uchun belgilanadi. Shar'iy hukm guruhda Amir bo'lishini talab qilganligi sababli, u Amirga itoat etishni va unga tayinlangan ishlarda itoatsizlikni man etadi; aks holda guruh uchun Amir bo'lishining hech qanday ma'nosi qolmas edi.

The group is obliged to adopt administrative punishments for those who violate any adopted rule or deviate from the Shar’ee course that has been drawn out. These punishments are legitimate because they are for disobeying the Ameer. Since the Hukm Shar’ee obliges the presence of an Ameer it obliges obedience to him and forbids the disobedience in the matters that he was appointed an Ameer; otherwise, there would be no meaning to having an Ameer for the group.

Rasululloh ﷺ aytdilar:

The Messenger 􀁕 said:

"Kim meni itaat qilsa, u Allohga itaat qilgandek bo‘ladi. Kim meni nofarmonlik qilsa, u Allohga nofarmonlik qilgandek bo‘ladi. Kim amirga itaat qilsa, u menga itaat qilgandek bo‘ladi, kim amirga nofarmonlik qilsa, u menga nofarmonlik qilgandek bo‘ladi." [Muslim rivoyat qilgan] Amirning ma’muriy jazolari harakatdagi eng kichik a’zoga ham, barchaga tatbiq etilishi kerak. Bu jazolar qabul qilingan shar’iy qoidalar yoki uslublarni buzish, ma’muriy organga bo‘ysunmaslik yoki ma’muriy qonunni buzish, yoxud o‘z vakolatlari chegarasidan chiqish uchun belgilanadi. Ularni buzgan kishi hisob-kitobga tortilishi kerak.

“The one who obeys me is (as if) he has obeyed Allah. And the one who disobeys me is (as if) he disobeyed Allah. The one who obeys the Ameer is (as if) he obeyed me and the one who disobeys the Ameer is (as if) he disobeyed me.” [Reported by Muslim] The administrative punishments from the Ameer should extend to everyone, even to a junior member in the movement. These punishments are for violations of adoption. The one who violates the adopted Shar’eeah rules or styles, does not adhere to the administrative body or administrative law, or crosses the limits of his powers, should be taken to account.

Shu tarzda, intellektual asosga intizomli tashkiliy asos hamroh bo‘lishi kerak, bu asos ishning g‘oyalarini va uslub qoidalarini aniq amalga oshirishga bag‘ishlangan bo‘lishi lozim. Ko‘z ostimizda ko‘plab islomiy va g‘ayriislomiy tashkilotlar tuzilmaviy jihatga e’tibor bermagani sababli muvaffaqiyatsizlikka uchraganini ko‘rdik.

In this manner the intellectual framework should be accompanied by a disciplined organisational framework, which is dedicated to the precise execution of the thoughts of the work and the rules of the method. Our eyes have seen how many Islamic, and non-Islamic organisations, have failed because they didn’t pay any attention to the structural aspect.

Guruh qabul qilish tushunchasiga yetarli e'tibor bermasa, u tabiiy ravishda kelishmovchiliklarga botib qolishi tabiiydir; u tartibsiz ish yuritadi va doira bo'ylab aylanib yuradi. Uni hisobga tortadigan hech kim bo'lmagani uchun u barcha chegaralardan oshib ketadi. Bu esa guruhning o'z maqsadiga erishishiga to'sqinlik qiladi.

It is natural for the group to be plagued with disagreements if it doesn’t give the concept of adoption due attention; it will proceed haphazardly and go around in circles. It will exceed all bounds with nobody to bring it to account. This will prevent the group from being able to achieve its objective.

Shu tabiiy narsadir: agar a'zolar va mas'uliyatli shaxslar qonuniy va izchil shartlar asosida emas, balki kimga qarindosh ekani, ijtimoiy mavqei yoki ilmiy lavozimi kabi sabablarga ko'ra tanlansa, vazifalar noto'g'ri taqsimlanadi va odamlar muayyan lavozimlarga erishish ilinjida bo'lib qoladilar.

It is natural that if the members and people of responsibility are not chosen based on legitimate and consistent conditions, but instead are chosen for reasons such as who they are related to, having a social standing or having an academic post, then the tasks will be badly distributed and the individuals will become interested in attaining particular positions.

Ma'muriy qonunlar bo'lmasa, ularga hamma bo'ysunmasa, tabiiyki, hisob-kitobda kamsitish yuz beradi va adolat hamda muvozanat yo'qoladi.

It is natural that if there are no administrative laws to which everyone is subjected, then there will be discrimination in accounting and balance and fairness will be lost.

Shunga ko'ra, agar katta va kichik buzilishlarni farqlamaydigan ma'muriy jazolar bo'lmasa, ishda itoatsizlik davom etishi va xatolar ko'payishi tabiiydir.

It is natural that if there are no administrative punishments, which do not differentiate between big violations and small violations, then disobedience will continue in the work and mistakes will increase.

Shuning uchun, insonlar bu da'vat va uning yoshlari fikrlari uyushtirilib, harakati samarali bo'ladigan tashkiliy jihatga va partiya tanasini shakllantirishga e'tibor berishi lozim, shunda uning ishi osonlashadi. Partiya yoki guruhning tuzilishi va tarkibi guruh tashkil etilgan maqsad bilan to'liq uyg'un bo'lishi kerak.

Therefore, one has to pay attention to the organisational aspect and the shaping of a party body that is effective in its movement, such that the thoughts of the da’wah and its shabab are organized within it, and its work is facilitated. The structure and composition of the party or group must be in complete harmony with the aim for which the group was established.

Hech kim tuzilmaviy jihatni ikkinchi darajali deb o‘ylamasligi kerak; aksincha, bu juda muhim masaladir. Agar guruh yaxshi tuzilmaga ega bo‘lmasa va zarur qoidalarni qabul qilib, ularni majburiy qilmasa, guruh qanday muvaffaqiyatga erishmasin, u yo‘qotilish xavfi ostida qoladi.

No one should think that the structural aspect is secondary; rather it is a very important matter indeed. If the group is not well structured and does not adopt the necessary rules and make them binding, then whatever success the group has will be in danger of being lost.

Bundan tashqari, partiya vazifalarini bajarish partiya yoki guruhni ma'lum moliyaviy mas'uliyatlarni zimmasiga olishga majbur qiladi. Chunki guruh tomonidan talab qilinadigan biror vazifa bilan maxsus tayinlangan ba'zi shabablar bor, va ularning sayohat xarajatlari, bosma xarajatlari yoki da'vatni olib borish uchun zarur bo'lgan boshqa xarajatlar shular jumlasidandir. Bu moliyaviy xarajatlarni partiyaning o'zi, ya'ni uning shabablari zimmasiga olishi kerak. O'zini da'vatga bag'ishlagan kishi uchun o'zidan kam narsani, ya'ni moliyaviy yordamni berish osonroqdir.

Moreover, undertaking the party tasks obliges the party or group to bear some financial responsibilities. This is owing to some shabab being specially assigned a duty required by the group, for travel expenses, printing costs or other expenses necessary for carrying the da’wah. These financial costs must be borne by the party body itself, ie its shabab. The one who has given himself to the da’wah, it is easier for him to give that which is less than himself, ie financial support.

Guruh o‘z qo‘lini guruh tashqarisiga cho‘zishdan ehtiyot bo‘lishi kerak, u yakka shaxsga bo‘lsin, guruhga bo‘lsin yoki hukumatga bo‘lsin. Guruhlarga shunday yondashiladi. Da’vatning dushmanlari guruhning pulga bo‘lgan ehtiyojidan foydalanadi, shuning uchun avval unga zararsiz ko‘rinadigan moliyaviy yordam bera boshlaydilar. Juda tez orada bu yordam ma’lum bir maqsad uchun yordamga aylanadi.

The group should be careful not to extend its hand outside the group, whether it be to an individual, to a group or to a government. This is how groups are approached. The enemies of the da’wah exploit the group’s need for money, so they begin by giving seemingly innocent financial assistance to it. Very soon, this assistance becomes assistance for a purpose.