Islomni joriy etish, uning da'vatini olib borish, amalga oshirilishining davomiyligi va bu amalga oshirishning mukammalligi uchun tabiiy kafolat — hokimning taqvosi va bu taqvoning uning o'zida jamlanganidir. Chunki hokimning Allohdan taqvo qilishi uni Islom haqida o'z hayoti va o'z ehtiyojlaridan ko'ra ko'proq qayg'urtiradi. Shuningdek, bu taqvo unda shunday nozik his uyg'otadiki, u har bir ishni boshlaganida Allohni o'z qalbida eslaydi va har bir xatti-harakati haqida Allohdan qo'rqadi.

The natural guarantee for implementing Islam, carrying of its Da’wah, continuity of its implementation and the perfection of this implementation is the Taqwa of the ruler and the concentration of this Taqwa within himself. This is because the Taqwa of Allah by the ruler makes Him more concerned about Islam than his concern for his own life and his own needs. It also generates in Him the sensitive feeling that makes Him remember Allah within himself every time He undertakes an action, and fear Allah regarding every one of his conducts.

Agar hukmdor taqvodan ayrilsa, u holda Islomni joriy etish, uning amalga oshirilishini yaxshilash va bu amalga oshirishning davomiyligi uchun tabiiy kafolatni, shuningdek, Islomiy da'vatni olib borish kafolatini yo'qotgan bo'lar edi. Taqvo hukmdordan qochib ketishi mumkin bo'lgani uchun, uni yerda Islomni joriy etishga majbur qiladigan, Islomni joriy etadigan va uning da'vatini olib boradigan hukmdorni uning o'rniga qo'yish vakolatiga ega bo'lgan amaliy vosita bo'lishi shart. Bu amaliy vosita ummatdir. Shuning uchun, agar islomiy ummat zolim hukmdorni ko'rsa, u Allohning hurmatini buzsa, Allohning ahdini bузsa, Rasulullohning ﷺ sunnatiga qarshi chiqsa, Allohning bandalariga gunoh va zulm bilan munosabatda bo'lsa, ummat unga so'z bilan va amal bilan qarshi chiqishi yoki uni o'zgartirishi farzdir. Ummat bu vazifani bajarishi uchun u Allohning taqvosi bilan sifatlangan bo'lishi kerak, chunki ummatning Allohdan qo'rqishi Islom va uning joriy etilishi haqida qayg'urishni keltirib chiqaradi. Bu uni hukmdorni o'z harakatlari uchun hisobga tortishga majbur qiladi, shuning uchun u hukmdor bilan bahslashadi va uni hisobga tortadi, qachonki uning joriy etishida kamchilik yoki Islom ahkomidan (qoidalaridan) chetga chiqish urinishi yoki Islom tizimlarini noto'g'ri qo'llashini ko'rsa. Shunday yo'l bilan Islomni joriy etish davom etadi, shuningdek, uni qo'llashni yaxshilash ham kuzatilishi mumkin.

If the ruler lost the Taqwa, then He would have lost the natural guarantee for the implementation of Islam, improving its application and the continuity of this application, and He would have lost the guarantee to carry the Islamic Da’wah. Since it is possible for the Taqwa to elude the ruler, then there must be a physical means that compels Him to implement (Islam) upon the land and has the authority to establish in his place the ruler who implement Islam and carries its Da’wah. This practical means is the Ummah. Therefore it is obligatory upon the Islamic Ummah, if she saw an unjust ruler, violating the sanctity of Allah, breaking the covenant of Allah, opposing the Sunnah of Rasool Allah, treating the servants of Allah with sin and transgression, she must challenge Him by word and by action, or change him. In order that the Ummah undertakes this duty, she must be characterised with the Taqwa of Allah, because the fear of the Ummah from Allah generates the concern about Islam and its implementation. This obliges her to account the ruler about his actions, so she argues/discusses with Him and accounts Him whenever she sees from Him any shortcomings in the implementation or an attempt to deviate from the Ahkam (rules) of Islam, or misapplies the systems of Islam. By such means, the application of Islam continues as well as the improvement of its application can follow.

Ummat — u Dunyoda Islomni amalga oshirishning amaliy vositasi bo'lib, hukmdorni kuzatish va hisobdan o'tkazish orqali o'z ichida to'g'ri tuzilma barpo etilishi zarur. Bu to'g'ri tuzilma Islomga asoslangan bo'lishi, chuqur tushunish va Allohdan qattiq qo'rqish bilan ajralib turishi kerak. Chunki u bir asosga — Islomiy aqidaga — tayanadi va xalqni konsentratsiyalangan islomiy madaniyat (Thaqafa) bilan tarbiyalashga xizmat qiladi. Bu madaniyat aql doirasini kengaytiradi, idrokni mustahkamlaydi va nafsni poklaydi; chunki u his-tuyg'ularni fikr bilan bog'laydi va fikrlar bilan his-tuyg'ular o'rtasida uyg'unlik yaratadi. Shu tariqa musulmonda talab etilgan islomiy shaxsiyat shakllanadi. Bu shaxsiyatga muvofiq tuzilma qaror topgach, u ummatni shakllantirish vositasiga aylanadi. Chunki Islom uning fikrlarini poklaydi, uni yagona fikr asosida shakllantiradi va yagona maqsad sari yetaklaydi: u shu maqsad uchun yashaydi va unga da'vat qiladi. Shunda u o'zi ko'tarib yurgan mafkura haqida doimo hushyor bo'ladi va uni yaxshi anglaydi. Uni uyg'otadigan narsa — mafkura uchun yashaydigan, unga da'vat qilish uchun yashaydigan, shu mafkurani amalga oshirish va uning davomiy amalga oshirilishi uchun yashaydigan mana shu tuzilmadir.

However the Ummah-which is the practical means in the Dunya to implement Islam through her watching over and accounting the rulerneeds a correct structure to be established within her. This correct structure should be based on Islam, distinct in its deep understanding and its great fear of Allah. This is because it is established on one basis, which is the Islamic ‘aqeedah, and works to culture the people with the concentrated Islamic culture (Thaqaafah). It is a culture that broadens the scope of mind, and strengthens the comprehension, and purified the soul; for it links the emotions with the thought, and it generates harmony between the thoughts and the emotions. This makes of the Muslim the required Islamic personality. Once this structure was established in accordance with this personality, it would be the means to mould the Ummah. This is because Islam purifies her thoughts, and moulds her in one thought and thus drives her to one objective, where she lives for its sake and carries the Da’wah to it. Then she would be continually vigilant about the ideology that she carries and would be well aware of it. What awakens her is this structure that lives for the sake of the ideology, for the sake of the Da’wah to it and for the sake of the implementation of this ideology and the continuity of its implementation.

Bu tuzilma — ummatdan chiqadigan mafkuraviy partiya. Boshqacha aytganda, u Islomga asoslanib tashkil etilgan va Islomni o‘ziga fikriy yetakchilik qilib olgan partiya bo‘lib, uni ummat ichida olib yuradi, shunda ummat Islomni tushunadi, va uni hamma joyda da’vat qilib, odamlar uni qabul qilishlari uchun dinga chaqiradi. Shu sababli bu da’vat hizbi bo‘lib, da’vatdan boshqa hech qanday amalni o‘z zimmasiga olmaydi. Chunki boshqa sohalardagi amallar davlatning vazifasi bo‘lib, hizbning vazifasi emas.

This structure is the ideological party that emerges from the Ummah. In other words, it is the party that is established on the basis of Islam, and makes Islam its intellectual leadership, which the party carries in the Ummah so that she understands Islam, and it carries the da’wah to Islam everywhere so that people embrace it. Therefore it is a hizb of da’wah that undertakes no action other than the da’wah. This is because action in the other areas is the function of the state, and not the function of the hizb.

Hizb tashkil topib, ummatni boshqarganidan so'ng, u davlat ustidan nazorat qiluvchi kuzatuvchi ko'zga aylanadi, chunki u ummatning o'zi yoki uning vakilidir. U ummatni boshqaradi va unga o'z vazifasini bajartiradi, ya'ni davlat bilan bahslashish va uni hisobga tortish, so'z yoki amal bilan davlatga qarshi chiqish, hatto Islomga xavf tug'ilishi kutilsa, uni o'zgartirish.

Once the hizb was established and led the Ummah it becomes the watchful eye over the state, because it is the Ummah or the representative of the Ummah. It leads the Ummah and makes her carry out her duty, which is to argue/discuss with the state and account it, challenging the state with words, or actions, or even to change it if a danger to Islam is feared from it.

Ummatga davlat oldida hukmronlikni qo'lga olgan, uning yetakchiligini o'z zimmasiga olgan bir hizbsiz hisob berish yoki davlat bilan munozara qilish qiyin bo'lardi. Chunki ummat oldida shunday ko'plab qiyinchiliklar turganki, ularni birlashgan yetakchilik faqat bir shaxs yoki shaxslar orqali emas, balki tuzilma shaklida namoyon bo'lgan holdagina engib o'tish mumkin. Shu sababli ummat ichida mafkuraviy va siyosiy hizbning tashkil topishi zarurdir. Uning yagona vazifasi Islom da'vatini olib borish, da'vatni olib borishdagi yagona usuli esa siyosiy yo'ldir. Shunday ekan, bunday hizbning vujudga kelishi muqarrardir, chunki u ummatni yetakchilik qiladigan, davlatning o'z burchini eng yaxshi tarzda bajarishini, ya'ni Islom da'vatini olib borish, Islomni tatbiq etish va bu tatbiqning davomiyligini ta'minlashni kafolatlaydigan amaliy vositadir. Shuningdek, u Islomning noto'g'ri tatbiq etilishining oldini olishning amaliy vositasidir.

It would be difficult for the Ummah to to debate with or account the state without having a hizb that holds the post of her leadership before the state. This is because there are many difficulties before her that she can’t overcome except by the presence of a unified leadership represented in a structure and not in an individual or individuals. Therefore, it is necessary for an ideological and political hizb to be established in the Ummah. Its only work is to carry the Islamic Da’wah and its only method for carrying the Da’wah is the political way. Thus the emergence of this hizb is inevitable, for it is the practical means which leads the Ummah and guarantees–through it’s leadership for the Ummah-the performance by the state of its duty in the best manner, which is the carrying of the Islamic Da’wah, the application of Islam and the continuity of this application. It is also the practical means to prevent its misapplication.

Al-Arqam uyidagi Islomning Rasul (ﷺ) atrofida tuzilishi aniq ko‘rinib turardi, keyin bu tuzilish barcha Sahobalarni o‘z ichiga oldi. Shunday qilib, ular musulmonlar orasida paydo bo‘lgan va Islomni amalda olib borish mas’uliyatini o‘z zimmalariga olgan guruh edi, garchi barcha musulmonlar umuman olganda Islom mas’uliyatlarini ko‘tarib yurgan bo‘lsa ham. Rivoyat qilinishicha, Rasul (ﷺ) vafot etganlarida oltmish ming Sahobani qoldirgan. Bular Islomni amalda olib borish mas’uliyatini ko‘targan Islomiy blok, ya’ni Islomiy Hizb edi. Aks holda, Rasul (ﷺ) vafot etganlarida musulmonlar bu sondan bir necha barobar ko‘p edi. Keyin Sahobalar, Tobi’inlar va Tobi’i at-Tobi’inlar davri tugadi, Hizb yo‘qoldi. Shunda hukmdorlarning qalbiga zaiflik kira boshladi, chunki Ummatni ularni kuzatishga, ular bilan bahslashishga va ularni hisobga tortishga yetaklaydigan hizb yo‘q edi. Bu Islomni noto‘g‘ri qo‘llashga olib kelguncha davom etdi. Shu sababli, Islomni qo‘llashning, uning Da’vatini olib borishning va uni qo‘llashni yaxshilashning haqiqiy kafolati – Islomiy va siyosiy Hizbdir.

The structuring of the Rasool (pbuh) of the Muslims around Islam was evident in the house of Al-Arqam, and then the structure included all the Sahabah. Thus they were the block that emerged among the Muslims and took the responsibility of carrying Islam practically, although all the Muslims used to carry the responsibilities of Islam in general manner. It was reported that Rasool Allah (pbuh) passed away leaving behind sixty thousand of the Sahabah. These were the Islamic bloc, or the Islamic Hizb that carried the responsibility of Islam practically. Otherwise the Rasool (pbuh) passed away while the Muslims were many times more than that number (of the Sahabah). Then the time of the Sahabah, the Tab’ieen and the Tab’iee at-Tab’ieen ended, the Hizb disappeared. So weakness started to creap into the souls of the rulers, for there was no hizb that leads the Ummah to watch over them, and argue/discuss with them and account them (the rulers). This continued until misapplication of Islam took place. Therefore the true guarantee for the application of Islam, the carrying of its Da’wah and the betterment of its application is the Islamic and political Hizb.