Xilofat — barcha musulmonlar ustidan, butun dunyo bo‘ylab amalga oshiriladigan umumiy rahbarlik bo‘lib, uning vazifasi Islom qonunlarini joriy etish va Islom xabarini butun dunyoga yetkazishdir. U Imomat deb ham ataladi, shuning uchun Imomat va Xilofat ma’no jihatdan bir xildir. Bu Ahkom Shar’iya (ilohiy hukmlar) belgilagan Islom davlatining shaklidir. Ushbu ikki so‘z bilan bir xil ma’noda ko‘plab sahih hadislar rivoyat qilingan. Qur’on va Sunnat — ya’ni yagona ilohiy matnlar bo‘lgan Shar’iy manbalarning hech birida bu ikki so‘z ma’no jihatidan bir-biridan farq qilmagan. Biroq, ulardan aynan biriga rioya qilish shart emas, balki rioya qilinishi lozim bo‘lgan narsa — ularning ma’nosidir.

The Khilafah is the general leadership over all the Muslims, in the whole world, whose responsibility is to implement the laws of Islam, and to convey the Islamic Message to the whole world. It is also known as the Imamah, so Imamah and Khilafah are synonymous. It is the shape that the Ahkam Shari’ah (divine laws) determine as the Islamic state. Many sahih Ahadith have been narrated using these two words, with the same meaning. None of these two words differed in their meaning from the other in any Shari’ah text i.e. the Qur’an and Sunnah, for they are the only divine texts. However, it is not binding to adhere to either of them, rather it is the meaning that has to be adhered to.

Barcha musulmonlar uchun butun dunyoda xalifa tayinlash farzdir. Bu vazifani ado etish, Alloh (subhanahu va taolo) musulmonlarga farz qilgan boshqa har qanday vazifani ado etish kabi majburiydir; unda ixtiyor yoki befarqlikka yo'l qo'yilmaydi. Bu vazifani bajarmaslik eng og'ir gunohlardan biri bo'lib, Allohning (subhanahu va taolo) qattiq azobiga loyiqdir.

Appointing a Khaleefah is obligatory upon all Muslims throughout the world. Executing such a duty, just like executing any other duty which Allah (swt) has decreed on Muslims is compulsory, in which no choice or complacency is allowed. Failure in performing this duty is one of the gravest sins, which is deserving of Allah’s (swt) severe punishishment.

Muslimlarning hammasi ustidan xalifa tayinlash majburiyatining dalili Sunnat va sahobalar ijmoʻidan anglashiladi. Sunnatga kelsak, Nofe' rivoyat qilishicha, Umar unga shunday degan: Men Allah Elchisi ﷺ ning shunday deganlarini eshitganman:

The evidence concerning the obligation of appointing a Khaleefah over all the Muslims is understood from the Sunnah and the Ijmaa’ of the Sahabah. As for the Sunnah, it has been narrated that Nafi’ said: ‘Umar told me: I heard the Messenger of Allah (pbuh) say:

“Kimki Allohga itoatdan qo‘lini tortsa, u Qiyomat kuni o‘ziga hech qanday hujjatsiz Unga duch keladi; kimki bo‘yniga bay’at bo‘lmagan holda vafot etsa, uning o‘limi Johiliyyat (johiliyat davri) o‘limi bo‘ladi.” [Muslim rivoyat qilgan] Shunday qilib, Rasululloh ﷺ har bir musulmonga bo‘yniga bay’at bo‘lishini majburiy qildilar. U bo‘yniga bay’at bo‘lmagan holda vafot etgan kishini Johiliyyat o‘limi bilan vafot etgan kabi ta’rifl̆dilar. Bay’at Xalifadan boshqa uchun to‘g‘ri bo‘lmaydi. Rasululloh ﷺ har bir musulmon Xalifa uchun bo‘yniga bay’at bo‘lishini majburiy qildilar, ammo har bir musulmonni Xalifaga bay’at berishga majbur qilmadilar. Demak, majburiyat har bir musulmonning bo‘yinida bay’at bo‘lishidir. Bu esa Xalifaning mavjudligini talab qiladi; u o‘zining mavjudligi orqasida (har bir musulmonning bo‘yinidagi) bay’atga haqli bo‘ladi. Shunday ekan, Xalifaning mavjudligi har bir musulmonning bo‘yinida bay’at bo‘lishini talab qiladigan masaladir, u bay’atni haqiqatda bergan yoki bermaganidan qat’i nazar. Demak, bu hadis Xalifa tayinlashning farz ekanligi va har bir musulmon bo‘yniga bay’at bo‘lishi majburiy ekanligining dalilidir; bay’at berish farz ekanligiga dalil emas. Chunki Rasululloh ﷺ musulmonning bo‘yniga itoat bay’ati bo‘lmasdan o‘lgunicha bo‘lishini rad etdilar, bay’at berishdan o‘zini tiyishni emas. Muslim Al-Aroj orqali Abu Hurayradan, u Nabiy ﷺdan rivoyat qiladi, u ﷺ shunday dedilar:

“Whoever takes off his hand from an obedience to Allah, he will meet Him on the Resurrection Day without having any proof for himself; and whoever dies while there were no Bay’ah on his neck, his death would be that of the days of Jahiliyyah (ignorance).” [Narrated by Muslim] So the Messenger (pbuh) made it obligatory upon every Muslim to have a Bay’ah on his neck. He described the one who dies without having a Bay’ah on his neck as if he died the death of Jahiliyyah. The Bay’ah would not be valid except for the Khaleefah. The Messenger of Allah (pbuh) made it an obligation that every Muslim should have a Bay’ah on his neck for a Khaleefah, but he did not oblige every Muslim to give a Bay’ah to the Khaleefah. The obligation therefore, is the existence of a Bay’ah on the neck of every Muslim. This necessitates the existence of a Khaleefah, who, through his existence, is entitled to a Bay’ah (on the neck of every Muslim.) Thus, the existence of the Khaleefah is the issue that necessitates a Bay’ah on the neck of every Muslim, whether he actually gave the Bay’ah or not. Therefore, the Hadith is evidence that the appointment of a Khaleefah is obligation and that every Muslim is obliged to have Bay’ah on his neck; it is not an evidence suggesting that giving the Bay’ah is an obligation. This is because the Messenger of Allah (pbuh) rebuked the absence of the Bay’ah of allegiance on the neck of the Muslim till he dies, and not the abstention from giving the Bay’ah itself. Muslim narrated from Al-Araj from Abu Hurayrah from the Prophet (pbuh) that he (pbuh) said:

“Darhaqiqat, imom — bu qalqon bo‘lib, uning orqasida (odamlar) jang qiladilar va uning vositasida (o‘zlarini) himoya qiladilar.” Muslim Abu Hozim orqali rivoyat qiladi, u aytdi: Men Abu Hurayra bilan besh yil birga bo‘ldim va u Payg‘ambar ﷺ haqida xabar berganini eshitdim. U aytdi: “Payg‘ambarlar Bani Isroil ustidan hukm qilar edilar; qachonki bir payg‘ambar vafot etsa, uning o‘rnini boshqa payg‘ambar egallar edi, lekin mendan keyin hech qanday payg‘ambar bo‘lmaydi. Tez orada xalifalar bo‘ladi va ular ko‘p bo‘ladilar.” Ular so‘radilar: “Unda bizga nimani buyurasiz?” U aytdi: “Ularga bay‘at vafo qilinglar, birin-ketin, va ularga haqlarini beringlar, chunki Alloh ularga topshirgan narsalari haqida ularni albatta hisobga tortadi.” Muslim rivoyat qiladi, Ibn Abbos xabar berganidek, Allohning Elchisi ﷺ aytdilar:

“Indeed the Imam is a shield, from whose behind (one) would fight, and by whom one would protect oneself.” Muslim also reported on the authority of Abu Hazim that he said: I accompanied Abu Hurayrah for five years, and heard him informing about the Prophet (pbuh), he said “‘The prophets ruled over the children of Israel, whenever a prophet died another prophet succeeded him, but there will be no prophet after me. There will soon be Khulafaa’ and they will number many.” They asked; “what then do you order us?” He said: “Fulfill the Bay’ah to them, one after the other and give them their dues for Allah will verily account them about what he entrusted them with.” Muslim narrated that Ibn ‘Abbas reported that the Messenger of Allah (pbuh) said:

“Agar kimdir o‘z Amiridan o‘ziga yoqmaydigan biror narsani ko‘rsa, sabr qilsin, chunki kim Islom hokimiyatidan (Sulton) bir qarich bo‘lsa ham ajralib, shu holatda vafot etsa, u johiliyat davridagidek o‘lgan bo‘ladi”. Bu hadislarda Xalifa qalqon, ya’ni himoya sifatida ta’riflangan. Imomni qalqon deb ta’riflash Imomning mavjudligi foydalarini ko‘rsatadi; shuning uchun bu amrdir. Chunki Alloh (SWT) yoki Uning Elchisi (ﷺ) bizga biror narsa haqida, undan qaytarishni o‘z ichiga olgan xabar bersa, bu man qilish amri, ya’ni undan tiyilish sifatida qabul qilinadi. Matnda maqtov bo‘lsa, bu amalni bajarish amri sifatida qabul qilinadi; agar buyurilgan amal ilohiy hukmni amalga oshirish uchun zarur bo‘lsa yoki uning tark etilishi ilohiy qonunning tashlab qo‘yilishiga olib kelsa, bu qat’iy hisoblanadi. Bu hadislar shuningdek, musulmonlar ishini boshqaruvchilar Xulafo’ ekanligini bildiradi, bu ularni tayinlash amrini anglatadi. Ularda musulmonlarning hokimiyatdan ajralishi man etilgani ham bor. Bu shuni anglatadiki, musulmon Xalifaga hokimiyat, ya’ni vakolat berish majburiyatiga ega. Shu bilan birga, Alloh elchisi (ﷺ) musulmonlarga Xulafo’ga itoat etishni va ularning hokimiyati borasida ular bilan talashganlarga qarshi urushishni buyurgan, ya’ni Xalifani tayinlash va uning hokimiyatiga qarshi chiqqanlarga qarshi kurash orqali Xilofatini himoya qilish farzdir. Muslim rivoyat qilgan: Alloh elchisi (ﷺ) shunday degan:

“If anybody sees in his Ameer something which displeases him, he should remain patient, for he who separates himself from the authority of Islam (Sultan) by even so much as a hand span and dies thereupon, he would die the death of the days of ignorance.” In these Ahadith, there is a description of the Khaleefah as being a shield, i.e. a protection. The description of the Imam as a shield is an indication of the benefits of the existence of the Imam; therefore it is a command. This is because when Allah (swt) or His Messenger (pbuh) informs us about something that includes a rebuke this is taken as a command of prohibition i.e. to abstain from it. When the text contains praise it is taken as a command to perform an action; and if the commanded action is necessary to implement the divine rule, or if its neglect would cause the divine law to be abandoned, then this is decisive. These Ahadith also inform us that those who run the affairs of the Muslims are the Khulafaa’, which means a command of appointing them. They also include the prohibition of Muslims separating themselves from authority. This means the obligation that the Muslim establishes power, i.e. authority to the Khaleefah. However, the Messenger of Allah (pbuh) ordered the Muslims to obey the Khulafaa’ and to fight those who dispute with them regarding their authority, which means that it is an obligation to appoint a Khaleefah and protect his Khilafah by fighting those who dispute his authority. Muslim reported that the Messenger of Allah (pbuh) said:

Kimki imomga bay’at bersa, qo‘lini unga bersa va qalbining mevasini bersa, u imomga qodir bo‘lganicha itoat etsin; agar boshqa biri unga talashib kelsa, o‘sha odamning bo‘yniga urish kerak.” Demak, imomga itoat qilish buyrug‘i uni tayinlash buyrug‘idir. Va talashuvchilar bilan urushish buyrug‘i esa, bitta xalifaning mavjudligini saqlash buyrug‘i qat’iy ekanini tasdiqlovchi qo‘shimcha dalildir.

“Whosoever gave a Bay’ah to an Imam, giving him the clasp of his hand, and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man.” Therefore the command to obey the Imam is an order to appoint him. And the command to fight those who dispute with him is collaborating evidence that the command of maintaining the presence of one Khaleefah, is decisive.

As for the ijmaa' of the Sahabah, they (may Allah (SWT) be pleased with them) agreed upon the necessity of establishing a successor (i.e. Khaleefah) to the Messenger of Allah ﷺ after his death. They all agreed to appoint a successor to Abu Bakr, and upon his death to appoint ‘Umar as successor, and upon ‘Uthman's death to appoint ‘Ali as successor to him. The ijmaa' of the Sahabah on the appointment of a Khaleefah manifested itself emphatically upon the death of the Messenger of Allah ﷺ, where they busied themselves in appointing a successor to him even though it is known that the burial of the dead after his death is obligatory. It is also prohibited for those in charge of preparing the burial to engage themselves in anything else until they have completed the burial. Despite this, some of the Sahabah engaged themselves in appointing a Khaleefah, even though they were obliged to engage themselves in preparing the burial of the Messenger of Allah ﷺ. Other Sahabah kept silent about this and took part in delaying the burial for two nights, despite having the ability to object to the delay and to bury the Messenger of Allah ﷺ. This action of the Sahabah is therefore evidence of their ijmaa' on busying themselves with the appointment of the Khaleefah instead of the burial of the dead. This could not have been legitimate unless the appointment of a Khaleefah was more obligatory than the burial of the dead. Furthermore, all of the Sahabah consented throughout their lives to the obligation of appointing the Khaleefah. Although at times they differed about the person who should be selected as Khaleefah, they never disagreed about the fact that a Khaleefah must be appointed, whether in the wake of the death of the Messenger of Allah ﷺ or after the death of each of the Khulafaa' Ar-Rashidoon. Accordingly, the ijmaa' of the Sahabah is both strong and clear evidence that the appointment of a Khaleefah is obligatory.

As for the Ijmaa’ of the Sahabah, they (may Allah (swt) be pleased with them) agreed upon the necessity of establishing a successor (ie. Khaleefah), to the Messenger of Allah (pbuh), after his (pbuh) death. They all agreed to appoint a successor to Abu Bakr, and upon his death, appointing ‘Umar as successor and upon ‘Uthman’s death to appoint ‘Ali as a successor to him. The Ijmaa’ of the Sahabah on the appointment of a Khaleefah manifested itself emphatically upon the death of the Messenger of Allah (pbuh) where they busied themselves in appointing a successor to him even though it is known that the burial of the dead person after his death is obligatory. It is also prohibited upon those in charge of preparing the burial to engage themselves in anything else until they completed the burial. Despite this, some of the Sahabah engaged themselves in appointing a Khaleefah, even though they were obliged to engage themselves in preparing the burial of the Messenger of Allah (pbuh). Other Sahabah kept silent about this and participated in the delaying of the burial for two nights, despite having the ability to deny the delay and to bury the Messenger of Allah (pbuh). This action of the Sahabah is therefore an evidence of Ijmaa’ of busying themselves in the appointment of the Khaleefah instead of the burial of the dead person. This could not have been legitimate unless the appointment of a Khaleefah was more obligatory than the burial of the dead person. Furthermore, all of the Sahabah consented throughout their lives, upon the obligation of appointing the Khaleefah. Although at sometimes they differed about the person who should be selected as a Khaleefah, they never disagreed about the fact that a Khaleefah must be appointed, whether in the wake of the death of the Messenger of Allah (pbuh) nor after the death of each of the Khulafaa’ Ar-Rashidoon. Accordingly, the Ijmaa’ of the Sahabah is both strong and clear evidence that the appointment of a Khaleefah is obligatory.

Furthermore, qaror topish dinni o‘rnatish va Shari’atni hayotning har bir jabhasida amalga oshirish musulmonlarning zimmasidagi farz bo‘lib, bu lafz va ma’no jihatidan aniq dalillar bilan isbotlangan. Bunga, o‘sha vakolatga ega bo‘lgan hokim bo‘lmasa, erishib bo‘lmaydi. Shu sababli, bu o‘rinda shar’iy qoida shunday deydi: “Farzni ado etish uchun zarur bo‘lgan narsaning o‘zi ham farzdir.” Demak, bu qoidaga ko‘ra, xalifani tayinlash vojibdir.

Furthermore, establishing the deen and implementing the Shar’a in every single aspect of life is an obligation upon Muslims proven through evidences definite in report and in meaning, and this cannot be achieved unless there is a ruler who possesses the authority to do so. Therefore, in this context, the Shari’ah principle states: ‘Whatever is necessary to accomplish a duty, becomes itself a duty.’ Thus appointing the Khaleefah is obligatory based on this principle.

Bundan tashqari, Alloh (SWT) O'z Elchisiga ﷺ Alloh (SWT) unga vahiy qilgan narsa bilan musulmonlar o'rtasida hukm qilishni buyurdi; Allohning buyrug'i eng qat'iy shaklda yetkazildi. Alloh (SWT) O'z Elchisiga ﷺ shunday hitob qildi: "Ularning orasida Alloh sizga nozil qilgan narsa bilan hukm qiling va sizga kelgan haqdan chetga, ularning behuda xohishlariga ergashmang." [Al-Ma’idah: 48]

Furthermore, Allah (swt) commanded His Messenger (pbuh) to rule the Muslims by that which He (swt) revealed to him; the command of Allah (swt) was conveyed in the most decisive manner. Allah (swt) addressed His Messenger (pbuh); “And rule between them by that which Allah (swt) has revealed to you, and do not follow their vain desires away from the truth which came to you.” [Al-Ma’idah: 48]

U (Allohu taolo) ham aytadi: «Alloh sizga nozil qilgan narsa bilan hukm qiling va ularning havoyi istaklariga ergashmang hamda Allohning sizga nozil qilgan narsalarining bir qismidan sizni chetga burib yubormasliklaridan ehtiyot bo'ling». [Al-Ma’idah: 49]

He (swt) also says; “And rule by that which Allah has revealed to you and do not follow their whims, and beware that they may deviate you away from some part of that which Allah has revealed to you.” [Al-Ma’idah: 49]

Allohning (swt) o'z Elchisiga (pbuh) qaratilgan xitobi, Elchining izdoshlariga ham xitobdir, agar bu xitobni faqat unga cheklashni ko'rsatuvchi dalil mavjud bo'lmasa. Bu holda esa xitobni Allohning Elchisi (pbuh) bilan cheklaydigan hech qanday dalil yo'q. Shunday ekan, oyatlar musulmonlarni Allohning (swt) hukmini o'rnatishga chaqiradi. Xalifa tayinlanishi Allohning (swt) hukmini va Islomning hokimiyatini o'rnatishdan boshqa narsani anglatmaydi. Bundan tashqari, Alloh (swt) musulmonlarni hokimiyat egalariga, ya'ni hukmdorlarga itoat etishga majbur qiladi, bu esa musulmonlar ustidan hokimiyat egasining mavjud bo'lishi vojib ekanligidan dalolat beradi. Alloh (swt) aytadi: "Ey iymon keltirganlar! Allohga itoat qilinglar, Elchiga va o'zlaringizdan bo'lgan hokimiyat egalariga itoat qilinglar." [An-Nisa: 59]

The speech of Allah (swt) to His Messenger (pbuh) is also a speech to the Messenger’s followers, unless there exists evidence that indicates that the speech is limited to him. In this case there is no evidence limiting this speech to the Messenger of Allah (pbuh). Thus the verses call upon Muslims to establish the rule of Allah (swt). The appointment of a Khaleefah does not mean other than the establishment of the rule of Allah (swt) and the authority of Islam. Furthermore, Allah (swt) obliges the Muslims to obey those in authority, i.e. the rulers, which is an indication that the existence of a man in authority upon Muslims is obligatory. Allah (swt) says; “O you who believe! Obey Allah and obey the Messenger and those in authority from amongst you.” [An-Nisa: 59]

Alloh (swt) mavjud bo'lmagan kishilarga itoatni buyurmaydi, shuning uchun hokimiyatdagi odamning mavjud bo'lishi farzdir, chunki Alloh nozil qilgan narsa bilan hukm qilish majburiydir. Alloh (swt)ning hokimiyatdagi kishilarga itoat qilishni buyurishi ularni tayinlashni ham buyurishidir. Ilohiy qonunning amalga oshirilishi hokimning, ya'ni hokimiyatdagi kishining mavjudligiga bog'liqdir, uning tayinlanishini e'tiborsiz qoldirish esa Shar'iy hukmlarning qo'llanilmay qolishiga olib keladi. Shuning uchun uning mavjudligi majburiydir, chunki uning yo'qligi natijasida yuzaga keladigan narsa Shar'iy hukmlarning e'tiborsiz qoldirilishidir.

Allah (swt) does not command obedience to those who do not exist, therefore the existence of a man in authority is Fard, because ruling with what Allah has revealed is an obligation. The order of Allah (swt) to obey those in authority is also an order to establish them. The implementation of the divine law depends on the presence of the ruler i.e. the man in authority, while neglecting his appointment results in the non-application of the Shar’a rules. Therefore his presence is compulsory, because that which results due to his absence is the negligence of the Shar’a rules.

Bu dalillar hukmronlik va musulmonlar orasidagi hokimiyatni o'rnatish vojib ekanligini, shuningdek, hokimiyatni o'z qo'liga oladigan va ilohiy qonunlarni amalga oshirish uchun, faqat hokimiyat va hukmronlik uchun emas, balki xalifani tayinlash ham majburiy ekanligini aniq ko'rsatadi. Keling, Allohning Elchisi ﷺ ning quyidagi hadisini o'ylab ko'raylik.

These evidences are explicit in that the establishment of the ruling and the authority amongst Muslims is obligatory, and that the appointment of a Khaleefah who takes charge of the ruling and authority in order to implement the divine laws, not merely for the sake of the ruling and authority alone, is also compulsory. Let us contemplate the following hadith of the Messenger of Allah (pbuh):

“Sizning imomlaringizning eng yaxshisi – siz ularni sevasiz va ular sizni sevadi, siz ular uchun duo qilasiz va ular siz uchun duo qiladi. Eng yomon imomlaringiz esa – siz ulardan nafratlanasiz va ular sizdan nafratlanadi, siz ularni la'natlaysiz va ular sizni la'natlaydi. Biz so'radik: Ey Allohning Elchisi! Shunday bo'lsa, ular bilan urushni e'lon qilmaymizmi? U zot ﷺ dedilar: Yo'q, to ular sizlar orasida namozni to'kis ado etar ekanlar.” [Muslim rivoyat qilgan, Avf ibn Molik‑dan] Bu hadis yaxshi va yomon rahbarlar haqida aniq xabar beradi hamda ular namozni o'qiyotgan ekan, ularga qarshi isyon ko'tarish man etilganini bildiradi. Chunki namozni to'kis ado etish dinni mustahkam tutish va uning ko'rsatmalarini amalga oshirishni anglatadi. Shu sababli, sahih shar'iy matnlarda dalil bo'lganidek, Islom qoidalarini joriy etish va uning da'vatini yetkazish uchun Halifa tayinlash musulmonlarning zimmasidagi majburiyat ekani shubhasizdir. Bundan tashqari, bu vazifa Allohning (SWT) musulmonlarga Islom hokimiyatini o'rnatish va musulmonlarning birligini himoya qilishni farz qilgani uchun ham vojibdir. Ammo bu vazifa jamoaviy bo'lib, uning bir qismi ado etilsa, u holda majburiyat bajarilgan bo'ladi va ummatning qolganlaridan mas'uliyat soqit bo'ladi. Agar ummatning bir qismi bu vazifani ado etmasa, garchi ular uni bajarish uchun barcha zarur qadamlarni qilgan bo'lsalar ham, bu majburiyat barcha musulmonlarning zimmasida qoladi va musulmonlar Halifasiz qolgan ekan, hech kim bu vazifadan ozod bo'lmaydi.

“The best of your Imams are those whom you love and they love you, and you pray for them and they pray for you, and the worst of your Imams are those whom you hate and they hate you, and you curse them and they curse you. We asked: O Messenger of Allah! Shall we not then declare war on them? He said: No, as long as they establish Salah amongst you.” [Narrated by Muslim from Auf ibn Malik] This hadith explicitly informs about the good and bad leaders, and the prohibition of revolting against them as long as they established the salah. For establishing salah indicates upholding the deen and implementing its rules. Therefore the obligation upon Muslims to appoint a Khaleefah to implement the rules of Islam and to convey its message is beyond any doubt, with regards to its proof in the sound Shari’ah texts. Furthermore, this duty is obligatory because Allah (swt) made it compulsory upon Muslims to establish the authority of Islam and to protect the unity of the Muslims. However, this duty is a collective one; if some of the people accomplished it the duty would be fulfilled and the responsibility would be discharged from the rest of the Ummah. But if a section of the Ummah failed to accomplish this duty, though they undertook all the steps required to fulfil it, then it would remain as an obligation upon all the Muslims, and no one would be relieved of the duty as long as the Muslims remained without a Khaleefah.

Musulmonlar uchun xalifa tayinlashdan bosh tortish eng og‘ir gunohlardan biridir, chunki bu Islomning eng muhim farzlaridan birini ado etishdan voz kechishdir. Chunki bu farzga diynning hukmlarini amalga oshirish va Islomning hayot ishlarida mavjud bo‘lishi bog‘liqdir. Agar musulmonlar o‘zlari uchun xalifa o‘rnatishdan bosh tortsalar, ular og‘ir gunohga botgan bo‘lishadi. Agar ular barchasi bu farzni tark etishga kelishib olsalar, gunoh dunyodagi har bir musulmonning zimmasiga tushadi. Agar musulmonlarning bir qismi xalifa o‘rnatish ishiga kirishsa, boshqalari esa kirishmasa, gunoh xalifa o‘rnatish uchun harakat qilayotganlarning zimmasidan soqit bo‘ladi va xalifa tayinlanguncha farz ularning zimmasida qoladi. Farzni ado etish ishida ishtirok etish uni o‘z vaqtida bajarishni kechiktirish va uni ado etmaslik gunohini ketkazadi. Buning sababi, ushbu ishda qatnashish va uning amalga oshishiga to‘siq bo‘lishdan nafratlanishdir. Xalifa ketganidan keyin uch kun o‘tib, keyingi xalifa tayinlangan kungacha, xalifa o‘rnatish ishida qatnashmaydiganlar gunohkor bo‘ladilar. Buning sababi, Alloh subhanahu va taolo ularga bajarmagan va ishtirok etmagan farzni yuklagan. Shunday ekan, ular gunoh qilgan bo‘lib, Allohning jazosi va xorligiga loyiqdirlar. Xalifatni o‘rnatish uchun harakat qilishdan yoki uni tabiiy ravishda amalga oshiradigan ishlarni bajarishdan bosh tortganlari uchun gunoh albatta ularning zimmasiga tushadi. Buning sababi, o‘z farzlaridan birortasini ado etmagan har bir musulmon jazoga loyiq bo‘lishi aniq, ayniqsa boshqa farzlar aynan shu farz orqali amalga oshirilib, diynning hukmlari o‘rnatilib, Allohning kalimasi Islom yurtlarida va butun dunyo bo‘ylab ulug‘lanadigan farz bo‘lgani uchun.

To refrain from appointing a Khaleefah for Muslims is one of the gravest sins, for it is an abstention from fulfilling one of the most important duties of Islam. For upon this duty, rests the implementation of the rules of the deen and the very existence of Islam in life’s affairs. The Muslims would be committing a grave sin if they refrained from establishing a Khaleefah for themselves. If they all agreed to abandon the duty, the sin would fall upon every single Muslim in the entire world. If however some of the Muslims embarked upon the work to establish a Khaleefah whilst others did not, the sin would fall from the shoulders of those who work to establish the Khaleefah and the duty would remain upon them until the Khaleefah is appointed. The involvement in the work to accomplish the duty would remove the sin of delaying the accomplishment of the duty in its due time and the failure to fulfill it. This is because of the involvement in performing it and the dislike of being prevented from its accomplishment. Those who do not participate in the work to accomplish the duty will be sinful after three days from the departure of the Khaleefah until the day the next Khaleefah is appointed. This is because Allah (swt) has entrusted them with a duty they neither carried out nor participated in. Thus, they committed a sin and deserve the punishment and disgrace from Allah (swt). The sin would duly fall upon them for abstaining from working to establish the Khilafah, or from performing the actions that would naturally accomplish it. This is because any Muslim who fails to perform any of his duties quite evidently deserves punishment, particularly the duty by which other duties are implemented, the rules of the deen are established and the word of Allah (swt) is raised high in the lands of Islam and throughout the whole world.

Shuning uchun dunyoning istalgan joyidagi hech bir musulmonning, dinni o'rnatish uchun Alloh (subhanahu va taolo) uning zimmasiga yuklagan ishni bajarishdan bo'yin tovlashiga hech qanday uzr yo'q. Ya'ni, dunyoda Xilofat mavjud bo'lmagan, Alloh (subhanahu va taolo)ning hurmatli narsalarini himoya qilish uchun Alloh (subhanahu va taolo)ning hukmlarini joriy etadigan, din qoidalarini o'rnatadigan va musulmonlarni "Laa ilaaha illallaah Muhammadur-Rasulullah" (Allohdan o'zga iloh yo'q va Muhammad ﷺ Allohning Elchisidir) bayrog'i ostida birlashtiradigan Xalifa mavjud bo'lmagan bir paytda, musulmonlarga Xalifa tayinlash uchun ishlashdir. Islomda bu vazifani to'liq ado etilguncha bajarishdan kimnidir ozod qiladigan hech qanday uzr yo'q.

Therefore, there is no excuse for any Muslim anywhere in the world from abstaining to perform that which Allah (swt) obliged on him so as to establish the deen. That is to work to appoint a Khaleefah for the Muslims when there is no Khilafah in the world, when there is no Khaleefah who implements the rules of Allah (swt) to protect the sanctities of Allah (swt), and establishes the rules of the deen, and unifies the Muslims under the banner of “La Ilaha Il Allah Muhammad Ar-Rasool Allah” (there is no God but Allah and Muhammad is His Messenger). There is no excuse in Islam that exempts anyone from working to perform this duty until it is accomplished.