Kafin mu tattauna wannan maudu'i dalla-dalla, dole ne mu sani wanda aka danka wa aikin aiwatar da hukunce-hukuncen Shari'a.

Before we deal with this subject in a detailed manner, we must know who has been entrusted with the implementation of the Shar’ee rules.

Wannan saboda a cikin Al-ummah akwai daidaikun mutane, shugabanni da kungiyoyi. Kowane ɗayan waɗannan rukunai an danƙa masa, ta hannun Shari'a, wasu dokoki da dole ne ya bi. Bayan haka, ana yi musu nasiha, a ɗauki musu lissafi, kuma a gyara su gwargwadon gazawarsu wajen aiwatar da abin da aka danƙa musu. Idan hakikanin wannan al'amari ya zama a ɓoye a gare mu, to sakamakon haka zai yi mana wahala mu sauke wajibcin umurni da kyakkyawa da hani daga mummuna. Saboda haka muna cewa abin da ke biye.

This is because within the Ummah there are individuals, rulers and groups. Each of these categories has been entrusted by the Shar’a with a set of rules that they must adhere to. Thereafter, they are advised, accounted and rectified according to the failure in carrying out what they were entrusted with. If the reality of this matter became obscure to us then as a consequence it will be difficult for us to undertake the obligation of enjoining the ma’roof and forbidding the munkar. Therefore we say the following.

Wasu daga cikin hukunce-hukuncen Shari'a an damƙa su ga Khaleefah ko ameer, kuma ba a halatta ga kowa ya aiwatar da su ba. Wasu hukunce-hukuncen kuma an damƙa su ga daidaikun mutane, sannan Khaleefah ne zai aiwatar da su idan mutane sun kasa yin su. Wasu hukunce-hukuncen an damƙa su ga Khaleefah, amma ana halatta wa daidaikun mutane su aiwatar da su a wasu hali-hali. Wasu hukunce-hukuncen kuma an damƙa su ga ƙungiyoyi.

Some of the Shar’ee rules are entrusted to the Khaleefah or the ameer and it is not allowed for anyone else to execute them. Some other rules are entrusted to the individuals, and they are undertaken by the Khaleefah if the people failed to perform them. Some rules are entrusted to the Khaleefah and it is allowed for individuals to undertake them in certain cases. Some rules are entrusted to the groups.

Abin da aka dora wa mutane da kansu kuwa, su ne abubuwa kamar salloli, azumi, Hajji (aikin hajji), da zakka, da kuma kaurace wa abubuwan haram kamar shan giya, caca, riba, sata, kisan kai, zina, lalata, karya, yaudara da gulma, da sauran irin wadannan abubuwa.

As for what is entrusted to the individuals; they are things like the prayers, fasting, Hajj (pilgrimage), and Zakah and refraining from the forbidden things such as alcohol, gambling, usury, theft, murder, fornication, adultery, lying, fraud and backbiting and so on and so forth.

Musulmi an umurce da waɗannan dokoki, ko suna zaune a dar al-kufr ko dar al-Islam, ko suna zaune a ƙasashen Musulunci ko ƙasashen kafirci. A nan, ba a duba abin da Manzon Allah ﷺ da sahabbansa (Allah ya yarda da su) suka yi a Makka kaɗai ko a Madina kaɗai ba. Maimakon haka, dokokin Shari'a da ake buƙata daga kowane mutum game da ibadodi, mu'amalolin kasuwanci, abinci, tufafi, ɗabi'u da sauran akidun Musulunci; duk waɗannan dokoki ana buƙatar su daga kowane mutum. Kowane mutum yana da alhakin 'yan iyalinsa waɗanda yake waliyinsu. Idan wani Musulmi yana zaune a dar al-kufr kuma hukumomi suka hana shi bin dokokin Shari'a na kowane mutum, to wajibi ne ya yi hijira zuwa wata ƙasa, ko ƙasar ta zama dar al-Islam ko dar al-kufr, bisa ga faɗinSa ﷻ: "Lallai waɗanda mala'iku suke karɓar rayukansu alhali suna cutar da kansu (saboda sun zauna tsakanin kafirai alhali hijira ta wajaba a kansu), (mala'ikun) suna cewa: 'Da wane hali kuka kasance?' Suna cewa: 'Mu raunana ne kuma ana zalunta mu a bayan ƙasa.' Suna cewa: 'Shin ƙasar Allah ba ta yi faɗi ba da za ku yi hijira a cikinta?' Irin waɗannan mutane masaukinsu Jahannama ne, kuma mummunar makoma ce! Sai dai raunana daga cikin maza da mata da yara waɗanda ba su iya tsara wata hanya ba, kuma ba sa iya nuna hanyarsu" [TMQ 4:97-98]. Yana da mustahabbi (abin so) a gare shi ya yi hijira daga dar al-kufr zuwa dar al-Islam, koda kuwa yana iya bin dokokin Shari'a, sai dai idan yana aiki don canza dar al-kufr da yake zaune a cikinta zuwa dar al-Islam. Sananne ne cewa dar al-Islam ƙasa ce da Musulunci ke mulki, kuma tsaronta yana hannun Musulmi.

The Muslims are commanded with these rules, whether they are living in dar al-kufr or dar al-Islam, and whether they are living in Islamic countries or kufr countries. Here, one does not look at what the Messenger 􀁕 and his Sahabah (may Allah be pleased with them) did in Makkah alone or just in Madinah alone. Rather, the Shar’ee rules required from the individuals in terms of the ibadaat (worships), mu’amalaat (transactions), mat’oomaat (foodstuffs), malboosaat (clothing), akhlaaq (morals) and the rest of the Islamic beliefs; all of these rules are required from the individual. Every individual is responsible for the family members for whom he is a wali (guardian). If there is an individual Muslim who lives in dar al-kufr and the authority forbids him from adhering to the individual Shar’ee rules, he is obliged to emigrate to another land whether the land is dar al-Islam or dar al-kufr, in accordance with His 􀀬 saying; “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them) they (angels) say (to them): ‘In what (condition) were you?’ They reply:’ We were weak and oppressed on earth.’ They (angels) say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’ Such men will find their abode in Hell - what an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way” [TMQ 4:97-98]. It is mustahabb (prefered) for him to emigrate from dar al-kufr to dar-Islam, even if he is able to adhere to the Shar’ee rules, unless he works to transform the dar al-kufr in which he lives into dar al-Islam. It is well known that dar al-Islam is the land that is ruled by Islam and its security is in the hands of the Muslims.

Game da abubuwan da ake bai wa daidaikun mutane, Khalifa ne yake ɗaukar nauyinsu idan sun gaza a kansu, misali bayar da nafaka ga mutane idan waɗanda suke da alhakin hakan ba su iya ba, ko kula da al'amuran mutum-mutum idan mutanen ba su iya ɗaukar wannan aikin ba. Haka kuma gina masallatai a ƙauyuka da unguwannin birane idan mazaunan wurin ba su iya ɗaukar wannan aikin ba.

As for what is entrusted to the individuals, it is undertaken by the Khaleefah if they failed in it, such as giving the individuals a maintenance if those who are responsible are not able to do so, or looking after the individual affairs if the individuals are unable to undertake this. Also building mosques in villages and city quarters if the inhabitants were not able to take up this task..

Game da abubuwan da aka ba halifa ko amir kawai, wadanda ba a yarda wani ya aiwatar da su ba, to suna kamar kafa hudood, shelar yaki, kulla yarjejeniya ko kafa dokokin wajibi, ko kula da al'amuran wajibi. Shari'a ta takaita aiwatar da wadannan da sauran al'amura ga shugaba.

As for what is entrusted to the Khaleefah or the ameer only and it is not allowed for anyone else to implement it. These are things such as the establishing of the hudood, and the declaration of war, or concluding a treaty or legislating compulsory laws, or looking after the compulsory affairs. The undertaking of these and other matters have been restricted by the Shar’a to the ruler.

Game da abin da aka damƙa wa Khaleefah kuma aka halatta ga mutane su aikata a wasu lokuta, su ne abubuwa kamar Jihaad. To sai dai daga cikin nauyin Khaleefah ne cewa idan abokan gaba suka kai wa Musulmi hari ba zato ba tsammani, to wajibi ne su yi yaƙi koda ba a umarce su ba, ko ba a ba su izini daga Khaleefah ba, ko kuma idan Musulmi ba su da Khaleefah kuma wani lamari ya faru da ke buƙatar Jihaad. Mutane za su yi Jihaad koda a ƙarƙashin shugaba fajirai ko kuma ƙarƙashin ameer na ƙaramin rukuni na mutane. Sai dai a asali, Musulmi ba a yarda su karɓi wannan zaɓi na ƙarshe ba, watau yanayin da babu Khaleefah kuma suna ƙarƙashin jagorancin shugabanni fajirai.

As for what is entrusted to the Khaleefah and is allowed for the individuals to undertake in certain cases, they are things like Jihaad. It is from the responsibilities of the Khaleefah, however, when the enemy attacks the Muslims suddenly, they are obliged to fight even if they have not been ordered to do so, or they have not been given the permission by the Khaleefah, or if the Muslims do not have a Khaleefah and an event has happened that requires Jihaad. The individuals will undertake the Jihaad even with a faajir ruler or with the ameer of a small number of people. However, in origin the Muslims are not allowed to accept this last option, ie the situation in which there is no Khaleefah and they are under the leadership of faajir rulers.

Dangane da abin da aka danƙa wa jam'iyya kaɗai, kamar aikin kafa Khilafah ko yin hisabi ga masu mulki da tilasta su bisa gaskiya da kuma takaita su a kanta, to aikin jam'iyya, ƙungiya, ko ƙawance, ko duk wata ƙungiyar Musulunci, yana cikin wannan fagen.

As for what is entrusted with the group only, such as the work to establish the Khilafah or accounting the rulers and forcing them onto the truth and restricting them to it. The work of the party, group or organisation or block or any Islamic grouping falls within this sphere.

Lallai, bayyana wanda aka danƙa wa hukunce-hukuncen Shari'a abu ne mai muhimmanci. Wannan saboda duk wani jahilci ko sakaci zai sa Musulmi, ko daidaikun mutane ko ƙungiyoyi, su yi aiki ba tare da sani ba wajen aiwatar da Shari'a. Musulmai za su rasa fahimta ta gaskiya, don haka kuma aiwatar da ita daidai. Sakamakon haka, Musulmi zai yi watsi da wajibai masu alaƙa da hakkinsa, ya kuma aikata mustahabbai (ayyukan da ake so) a kan kudin waɗancan wajibai.

Indeed, clarifying whom the Shar’ee rules have been entrusted to is an important matter. This is because any ignorance or negligence will make the Muslims, whether individuals or movements, act blindly regarding the implementation of the Shar’a. The Muslims will thus lose the precise understanding and consequently the correct application. Consequently, the Muslim will come to neglect obligations linked to his responsibility, and undertake the mandoobaat (recommended actions) at their expense.

Jama'ar za ta zo don yin nazarin hukunce-hukuncen Shari'a da suka shafi daidaikun mutane, ta yi watsi da hukunce-hukuncen Shari'a da suka shafi mambobinta a matsayin jama'a, ko kuma ta tafi aikin Daular Musulunci alhali ba ta san rabon nauyi da Shari'a ta ƙaddara ba, wanda kuma dole ne mu bi. Malami zai zo ya yi magana da mutane game da wasu farillai na mutum, kamar salla, zakka da azumi, ya bar sauran hukunce-hukunce kamar dokokin ciniki da suka shafi rayuwar Musulmi, ko dokokin gulma, balle ma barin wajibai na jama'a, wanda mafi muhimmancinsu shi ne Daular Musulunci.

The group will come to study the Shar’ee rules relating to individuals and neglect the Shar’ee rules relating to its members as a group, or undertake the work of the Islamic State when it is not aware of the division of responsibility which the Shar’a determined and to which we must comply. The scholar will come to talk to the people about certain individual farood like prayer, zakah and fasting and abandon other ahkaam such as the rules of selling that relate to the life of the Muslims, or the rules of backbiting, not to mention the abandoning of the collective obligations, the most important of which is the Islamic State.

Ya kuma bayyana a matsayin mutumin kirki mai ibada, ko mai yi wa mutane wa'azi, amma ba a matsayin malami-dan siyasa wanda ya yi nazari a kan matsalolin Ummah, ya kuma gabatar da mafita, ya kuma tashi don warware su ba.

He also appears as a pious person or someone who admonishes, but not as a scholar-politician who has studied the problems of the Ummah and has put down solutions and sets out to solve them.

Duk abin da aka dora wa kowane ɗayan waɗannan rukunoni na wajibi ne a tsaya a kansa. Dole ne a umarci abin da aka sani na alheri, a hana abin da aka ƙi na munkari idan ya gaza a abin da aka dora masa. Ba za a lissafta shi a kan abin da ba a dora masa ba. Saboda haka, Shari'a, ta fuskar aiwatarwa, ba a damƙa ta ga mai kula guda ɗaya kawai ba. A maimakon haka, ta kafa masu kula fiye da ɗaya a kanta, kowannensu zai ɗauki abin da aka damƙa masa. Dukkan Al'umma za ta ɗauki dukkan Shari'a. Idan Musulmai suka ɗauki abin da ake buƙata daga gare su a matsayin daidaiku, kuma ƙungiya ko ƙungiyoyi suka ɗauki abin da ake buƙata daga gare su, kuma Khalifa ya ɗauki abin da ake buƙata daga gare shi, to a lokacin ne za a cika aiwatar da Musulunci gaba ɗaya.

Whatever has been entrusted to each of these categories must be adhered to. It has to be ordered with the ma’roof and forbidden from the munkar if it was failing in what it was entrusted with. It will not be accounted for what it was not charged with. Thus, the Shar’a, in terms of the application, was not entrusted to one custodian only. Rather it established more than one custodian for it, where each one would undertake what it has been entrusted with. The whole Ummah will undertake the whole Shar’a. When the Muslims undertake as individuals what is required from them, and the group or groups undertake what is required from them, and the Khaleefah undertakes what is required from him, then there will be the complete application of Islam.

Dole ne a nan a lura da cewa kowane Musulmi na wajibi ne ya yi imani da Musulunci gaba daya kuma a fahimce shi gaba daya. Amma game da cikakkun bayanai, yana karbar abin da yake bukata da kuma abin da ake bukata daga gare shi a matsayinsa na mutum daya, da kuma abin da ake bukata daga gare shi a matsayinsa na memba a cikin wata kungiya ko jam'iyya da yake aiki da ita. Allah 􀀬 zai yi masa hisabi kan duk wani sakaci game da daya daga cikin wadannan wajibai. Ya kamata ya aikata abin da Shari'a ta bukata daga gare shi a matsayin mutum daya. Haka kuma ya shafi Khalifa. Don haka, yana sallah, yana azumi, yana aikin Hajji, yana kula da iyayensa, kuma yana nisantar zina da riba. Haka kuma zai aikata duk abin da Shari'a ta bukata daga gare shi a matsayin Khalifa. Don haka, zai yi dokoki, ya shelanta Jihadi, ya kare kasashen Musulmi, ya yi mulki da abin da Allah 􀀬 ya saukar, kuma ya aiwatar da Hudood. Duk wani sakaci daga gare shi, Allah 􀀬 zai yi masa hisabi a Lahira, kuma Ummah za ta yi masa hisabi a kan hakan a wannan duniya.

Here we must draw attention to the fact that the individual Muslim is obliged to believe in Islam completely and in a general manner. However, he adopts of the details that which he is in need of, and what is required from him as an individual and what is required from him as a member of a group or party with which he works. He will be accounted by Allah 􀀬 for any negligence regarding any of these duties. He should undertake what the Shar’a requires from him as an individual. The same applies to the Khaleefah. Thus, he prays, fasts, makes Hajj, looks after his parents and he abstains from zina and usury. He will also undertake whatever Shar’a requires from him as a Khaleefah. Thus, he will pass laws, declare Jihaad, protect the Muslim lands, rule by what Allah 􀀬 has revealed and implement the Hudood. Any negligence on his part will be accounted by Allah 􀀬 in the Hereafter, and the Ummah will account him for it in this world.

Wannan gaskiya dole ne a bayyana ta ga Musulmi domin su iya bambancewa idan suna yin muhaasabah (lissafin kai). Saboda haka, mutum ba zai a lissafta masa abin da ba a wajabta masa ba, jama'a ba za a lissafta mata abin da ba a wajabta mata ba, kuma Khaleefah ba za a lissafta masa abin da ba a wajabta masa ba.

This reality must be made clear to the Muslims so that they can distinguish, when making muhaasabah (accounting). Thus, the individual is not accounted for what was not required from him, and the group is not accounted for what is not required from it, and the Khaleefah is not accounted for what is not required from him.

Shari'a ta umarci dukkan Musulmai da su aiwatar da wajibcin umurni da kyakkyawa da hana mummuna, kowa gwargwadon iliminsa da ikonsa. Shari'a ta umarci kafa wannan wajibci ta hannun Musulmai - a matsayin daidaikun mutane, ƙungiyoyi da shugabanni - kuma ta sanya shi wajibi a kowane hali, ko akwai Ƙasar Musulunci ko babu, da kuma ko hukuncin da ake yi wa Musulmai hukuncin Musulunci ne ko hukuncin kafirci, da kuma ko shugaba ya aiwatar da dokokin Musulunci yadda ya kamata ko kuma ya yi kuskure a aiwatar da su.

The Shar’a has ordered the Muslims (all of them) to undertake the obligation of enjoining the ma’roof and forbidding the munkar, each one according to his knowledge and ability. The Shar’a has ordered the establishment of this obligation via the Muslims - as individuals, groups and rulers - and made it obligatory under all circumstances, whether there is an Islamic State or not, and whether the ruling applied on the Muslims is the ruling of Islam or the ruling of kufr, and whether the ruler applied the rules of Islam properly or he misapplied them.

Umurni da kyakkyawa da hani daga mummuna sun kasance a zamanin Manzon Allah ﷺ da zamanin Sahabbai da Tabi'ai da waɗanda suka biye musu. Hukuncinsa zai ci gaba da kasancewa har zuwa lokacin tashin Alkiyama.

Enjoining the ma’roof and forbidding the munkar existed in the days of the Messenger 􀁕 and the days of the Sahabah and the Tabi’een and those who followed them. Its rule shall remain existent until the coming of the Last Hour.

Idan wani abu ya faru daga daidaikun mutane, kungiyoyi da Dawlar Musulunci, wanda ya wajaba a umarci da ma'aruf kuma a hana munkari, to daidaikun mutane, kungiyoyi da Dawlar Musulunci dole ne su aiwatar da shi, bisa ga cikakken bayanin da ke biye.

If something happens from the individuals, groups and the Islamic State, which obliges enjoining the ma’roof and forbidding the munkar, then the individuals, groups and the Islamic State must undertake it, in accordance with the following elaboration.

Musulmi, a matsayinsu na daidaikun mutane, wajibi ne a gare su su yi umarni da abin da aka umarce su da shi, kuma su hana abin da aka umarce su da nisantarsa - idan wani abu ya faru a gabansu wanda ya tilasta hakan - gwargwadon ilimin kowane mutum. Saboda haka, umartar da alheri (al-ma'roof) da hana mummuna (al-munkar) ya zama wajibi ga kowane mutum (fard ayn), wanda Musulmi zai yi zunubi idan bai aikata shi ba, kuma ba shi da uzuri wajen barinsa. Ta haka Musulmi, a rayuwarsa ta yau da kullum da matarsa, 'ya'yansa, danginsa, makwabta, abokan ciniki, abokan sani ko duk wanda ya sadu da shi; kowane ɗayan irin waɗannan mutane yana bukatar a ba shi nasiha idan ya gaza wajen aikin wajibi ko kuma ya yi rashin biyayya. Ta yaya hakan ba zai zama haka ba, alhali kuwa akwai zunubai da shi kaɗai ne zai iya sani?

The Muslims, as individuals, are required to enjoin that which they are commanded with and forbid that which they are ordered to abstain from - if anything happens in front of them that necessitates that - according to the knowledge each individual has. Consequently, enjoining the ma’roof and forbidding the munkar becomes an individual obligation (fard ayn) for which the Muslim will be sinful if he did not undertake it, and he is not excused for abandoning it. Thus the Muslim, in his daily life with his wife, children, relatives, neighbours, customers, acquaintances or anyone else who they happen to meet; each one of such people needs be given the naseeha (advice) if he failed to do a duty or was disobedient. How can this not be the case when there are sins that only he may be aware of.

Kamar zunubin da aka aikata a gaban sa a wani zama wanda babu wani sai wanda ya aikata zunubin. Idan bai yi masa nasiha ba to shi zai yi zunubi, sauran kuma ba za su yi zunubi ba, domin bai faru a gaban su ba kuma ba su da masaniya a kansa. Babu wanda zai iya maye gurbinsa, kuma a cikin yankin sa, babu wanda zai iya cika shi sai shi. Duk wani munkari da ya bayyana a cikin yankin sa, babu wanda ke da alhakin sa sai shi.

Such as a sin committed in front of him at a sitting where no one else is present other than the one who committed the sin. If he did not advise him then he will be sinful, while others will not be sinful, because it did not take place in front of them and they have no knowledge of it. No one else can take his place, and in his sphere, nobody other than him can fill it. For every munkar that appears in his sphere, no one other than him is responsible.

Idan Musulmi, dangane da kansa, ya bi duk abin da Allah ya umarce shi da shi, wato ya yi biyayya ga al-ma'aroof da ya shafe shi, kuma ya nisanci al-munkar, to wannan Musulmi zai iya isar da abin da ya shafe shi ga wasu. Idan ya karɓi hukunce-hukuncen da ilimi da bayyananniyar fahimta, to zai isar da su ga wasu da ilimi da bayyananniyar fahimta. Idan ya karɓe su a matsayin muttabi' (wanda ke karɓar ra'ayi tare da dalili), to zai isar da su ga wasu a irin wannan matakin, kuma idan ya karɓe su a matsayin 'aammi (mutum na gama-gari) ta hanyar taqleed, to isar da zai yi zai zama na 'aammi. Idan ya ga bai da ikon shawo kan wasu ba, to ya kamata ya mayar da su ga wanda yake da ikon shawo kansu, kamar ya tura su ga malami, mufti, ko ɗaya daga cikin masu ɗaukar da'awa da ya amince da tunaninsu da fahimtarsu. Allah 􀀬 ya ce: "Muminai maza da mata, masu taimakon juna ne; suna umarni da al-ma'aroof, suna hana al-munkar, suna kuma tsayar da salah." [TMQ 9:71]. Kuma Ya ce 􀀬: "Ku taimaki juna a kan al-Birr da Taqwa (nagarta, adalci da tsoron Allah); amma kada ku taimaki juna a kan zunubi da ta'addanci." [TMQ 5:2]. Manzon Allah ﷺ ya ce: "Ku isar da abin da yake daga wurina ko da ayah ɗaya ce." [Bukhari ne ya rawaito]; kuma ya ce ﷺ: "Allah Ya haskaka fuskar bawan da ya ji maganata, ya fahimce ta, sannan ya isar da ita kamar yadda ya ji ta. Wataƙila wanda yake isar da ilimin Fiqh ba malami ba ne, kuma wataƙila wanda ake isarwa ya fi shi fahimtar ta." [Abu Dawud, Tirmizi, Ahmad ne suka rawaito]. Ta haka mutum ya sauke abin da ya wajaba a kansa a matsayinsa na mutum ɗaya, game da wajibcin biyayya ga al-ma'aroof da nisantar al-munkar, da kuma wajibcin umarni da al-ma'aroof da hana al-munkar.

When the Muslim, with respect to himself, adheres to everything he has been commanded by Allah 􀀬 ie he complied with the ma’roof that relates to him, and abstains from the munkar, then this Muslim can transmit to others what was in respect to him. If he took the rules with knowledge and clarity then he can transmit them to others with knowledge and clarity. If he took them as a muttabi’ (one who takes opinion with the evidence) then he will transmit them to others on that level, and if he took it as an ‘aammi (layman) through taqleed then his transmission will be that of an ‘aammi (layman). In case he finds he does not have the ability to convince others, then he should pass them onto someone who does have the ability to convince them, such as referring them to a scholar, mufti or one of the da’wah carriers whom he trusts regarding their thought and understanding. He 􀀬 said; “The believers, men and women, are awliya (helpers, protectors, friends) of one another, they enjoin the ma’roof and forbid the munkar and they establish the salah.” [TMQ 9:71]. And He 􀀬 said; “Help one another in al-Birr and Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.” [TMQ 5:2]. The Messenger 􀁕 said; “Convey from me even if it is a single ayah.” [Reported by Bukhari]; and he 􀁕 said; “May Allah illuminate the face of a servant who heard my saying, understood it, then delivered it as he heard it. Perhaps the one who conveys the knowledge (Fiqh) is not a scholar, and perhaps the one to whom he conveys it understands it better than him.” [Reported by Abu Dawud, Tirmizi, Ahmad]. In this manner the individual has undertaken what was incumbent on him as an individual regarding the duty of complying with the ma’roof, and abstaining from the munkar, and of the duty of enjoining the ma’roof and forbidding the munkar.