Mun bayyana cewa Musulunci ya bayyana kowane ma'ruf da kowane munkari; Musulmi yana da wajibi ya bi kowane ma'ruf da ke kansa, kuma ya nisanci kowane munkari. Tambayar da ke tasowa a nan ita ce: shin yana umurtar da kowane ma'ruf da yake aikatawa, ko kuma yana umurtar da mafi yawa, ko kasa da abin da yake aikatawa da kansa? Shin yana hana kowane mugun abu da yake kauracewa, ko kuwa yana hana mafi yawa, ko kasa da abin da shi kansa yake kauracewa?

We said that Islam has clarified every ma’roof and every munkar; the Muslim is required to abide by every ma’roof for which he is responsible and abstain from every munkar. The question that arises here is; does he enjoin every ma’roof that he carries out, or does he enjoin the majority of, or less than, what he carries out himself? Does he forbid every evil he refrains from, or does he forbid the majority of, or less than, what he refrains from himself?

Kafin mu tattauna wannan batu, dole mu fahimci hakikanin abin da Shari'a ke nufin cimmawa. Shari'a na nufin a kafa al'umma ta Musulunci, wadda babu wani ra'ayi da zai saba wa ra'ayoyin Shari'a, kuma babu wani aiki da zai faru wanda Shari'a ba ta amince da shi ba. Duk wani munkari da Shari'a ta haramta dole ne a hana shi kuma a hukunta shi. A takaice, duk abin da Allah 􀀬 ya umarta a fannin dokoki da imani dole ne ya kasance. Duk wani munkari da ya faru ko zai iya faruwa ana bin sa. Allah 􀀬 ya umarci Musulmi su ɗauki wannan nauyi. Ya sa wannan aiki ya zama babba, kuma ya ba shi lada mai girma. Imam Ghazali (Allah ya yi masa rahama) ya ce a cikin littafinsa "Ihyaa' 'uloom ad-deen": "Amma Ba'd. Lallai umarni da kyakkyawa da hani daga mummuna shi ne ginshiki mafi girma a cikin addini. Shi ne aikin da Allah 􀀬 ya aiko dukkan annabawa da shi. Idan wannan ya daina wanzuwa, aka yi watsi da ilimin sa da aikin sa, to annabci zai tsaya, addini zai ɓace, zamanin rashin addini zai mamaye, ɓata da jahilci za su yaɗu, fasadi zai ƙara tsananta, dinki zai zama wanda ba za a iya gyarawa ba, ƙasashe za su lalace, kuma mutane za su halaka."

Before dealing with this subject, we must understand the reality of what the Shar’a seeks realise. The Shar’a aims that an Islamic society be established, in which not a single concept goes against the concepts of the Shar’a; neither does any action take place that is not approved by the Shar’a. Every munkar forbidden by the Shar’a must be prevented and punished. In other words, whatever Allah 􀀬 ordered in terms of rules and beliefs must exist. Every munkar that has taken place or can take place is pursued. Allah 􀀬 has ordered the Muslims to undertake this responsibility. He 􀀬 made this task great and has granted it immense reward. Imaam Ghazali (may Allah have mercy on him) said in his book, “Ihyaa’ ‘uloom ad-deen”; “Amma Ba’d. Indeed, enjoining the good and forbidding the evil is the greatest pillar in the deen. It is the mission with which Allah 􀀬 sent all the prophets. If this ceased to exist and its knowledge and practice was neglected then the prophethood would be suspended, the deen would vanish, the period of no deen would prevail, misguidance and ignorance will spread and corruption will become worse, the rent become beyond repair, the lands will be destroyed and the people will perish.”