Kabla ya kushughulikia somo hili kwa undani, ni lazima tujue ni nani aliyekabidhiwa jukumu la kutekeleza hukumu za Shari'ah.

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.

Hii ni kwa sababu ndani ya Ummah kuna watu binafsi, watawala na makundi. Kila moja ya makundi haya limekabidhiwa na Shari'a seti ya kanuni ambazo lazima lizifuate. Baada ya hapo, wanashauriwa, wanahesabiwa na kurekebishwa kulingana na kushindwa kwao katika kutekeleza yale waliyokabidhiwa. Ikiwa uhalisia wa jambo hili utatuficha, basi kwa matokeo yake itakuwa vigumu kwetu kutekeleza wajibu wa kuamrisha mema na kukataza maovu. Kwa hiyo tunasema yafuatayo.

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.

Baadhi ya hukumu za Shari'ah zimekabidhiwa kwa Khalifah au amiri, na haijuzu kwa mtu mwingine yeyote kuzitekeleza. Baadhi ya hukumu nyingine zimekabidhiwa kwa watu binafsi, na huchukuliwa na Khalifah iwapo watu watashindwa kuzitekeleza. Baadhi ya hukumu zimekabidhiwa kwa Khalifah, lakini inaruhusiwa kwa watu binafsi kuzitekeleza katika hali fulani. Baadhi ya hukumu zimekabidhiwa kwa makundi.

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.

Kuhusu mambo yaliyokabidhiwa kwa watu binafsi, ni mambo kama vile Swala, Saumu, Hijja (safari ya kuhiji), na Zakka, pamoja na kujiepusha na mambo yaliyoharamishwa kama vile pombe, kamari, riba, wizi, mauaji, uzinzi, zinaa, uongo, udanganyifu na ghiba, na kadhalika.

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.

Waislamu wanaamrishwa kwa kufuata kanuni hizi, iwe wanaishi katika dar al-kufr au dar al-Islam, na iwe wanaishi katika nchi za Kiislamu au nchi za kikafiri. Hapa, mtu haangalii kile alichofanya Mtume ﷺ na Maswahaba zake (Allah awe radhi nao) huko Makka peke yake au Madina peke yake. Badala yake, kanuni za Shari'ah zinazodaiwa kwa kila mtu binafsi kuhusu ibada, miamala, vyakula, mavazi, tabia njema na imani nyingine zote za Kiislamu; yote haya ni kanuni zinazodaiwa kwa mtu binafsi. Kila mtu binafsi anawajibika kwa wanafamilia ambao yeye ni walii (mlezi). Ikiwa kuna Mwislamu mmoja anayeishi dar al-kufr na mamlaka yanamkataza kufuata kanuni za Shari'ah za kibinafsi, analazimika kuhama kwenda nchi nyingine, iwe nchi hiyo ni dar al-Islam au dar al-kufr, kulingana na kauli Yake (SWT): "Hakika wale ambao Malaika huwafisha hali wao wamejidhulumu nafsi zao, (Malaika) husema: 'Mlikuwa katika hali gani?' Husema: 'Tulikuwa wanyonge katika ardhi.' (Malaika) husema: 'Je, ardhi ya Allah haikuwa pana mkahama ndani yake?' Hao makazi yao ni Jahannam, na ni marudio mabaya kabisa! Isipokuwa wanyonge miongoni mwa wanaume, wanawake na watoto ambao hawawezi kupanga njama wala hawaelekei njia." [TMQ 4:97-98]. Ni mustahabb (inapendekezwa) kwake kuhama kutoka dar al-kufr kwenda dar al-Islam, hata kama anaweza kufuata kanuni za Shari'ah, isipokuwa ikiwa anafanya kazi ya kuigeuza dar al-kufr anamoishi kuwa dar al-Islam. Inajulikana vyema kwamba dar al-Islam ni nchi inayotawaliwa na Uislamu, na usalama wake uko mikononi mwa Waislamu.

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.

Kuhusu yale yaliyokabidhiwa watu binafsi, yanachukuliwa na Khalifa pale wanaposhindwa kuyatekeleza, kama vile kuwapa watu binafsi matunzo pale wanaohusika wanaposhindwa kufanya hivyo, au kusimamia mambo ya watu binafsi pale watu hao wanaposhindwa kuyashughulikia. Pia kujenga misikiti katika vijiji na mitaa ya miji pale wakazi waliposhindwa kulichukua jukumu hili.

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..

Kuhusu mambo ambayo yamekabidhiwa Khalifa au amiri peke yake, na hairuhusiwi mtu mwingine yeyote kuyatekeleza, ni mambo kama vile kusimamisha hudud, kutangaza vita, kuingia katika mkataba, kutunga sheria za lazima, au kusimamia mambo ya lazima. Kuyashughulikia mambo haya na mengineyo kumewekewa mipaka na Shari'a kwa mtawala pekee.

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.

Kuhusu yale ambayo yanakabidhiwa Khalifa na ambayo watu binafsi wanaruhusiwa kuyafanya katika hali fulani, ni mambo kama Jihaad. Hata hivyo, ni katika majukumu ya Khalifa kwamba adui anapowashambulia Waislamu ghafla, wanalazimika kupigana hata kama hawajaamriwa kufanya hivyo, au hawajapewa ruhusa na Khalifa, au pale Waislamu wasipokuwa na Khalifa na tukio limetokea linalohitaji Jihaad. Watu binafsi watafanya Jihaad hata chini ya mtawala fasiki, au chini ya amiri wa kundi dogo la watu. Hata hivyo, kimsingi Waislamu hawaruhusiwi kukubali chaguo hili la mwisho, yaani hali ambayo hakuna Khalifa na wako chini ya uongozi wa watawala fasiki.

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.

Kuhusu yale ambayo yamekabidhiwa kundi pekee, kama kazi ya kusimamisha Khilafah, au kuwahesabu watawala na kuwalazimisha kwenye haki na kuwadhibiti juu yake, kazi ya chama, kundi, shirika, jumuiya, au kambi yoyote ya Kiislamu, yote inaingia ndani ya upeo huu.

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.

Hakika, kufafanua ni nani ambaye hukumu za Kishari'a zimekabidhiwa ni jambo muhimu. Hii ni kwa sababu kutojua au kupuuza kwa namna yoyote kutawafanya Waislamu, awe mtu binafsi au harakati, watende kwa upofu kuhusu utekelezaji wa Shari'a. Waislamu hivyo watapoteza ufahamu sahihi na kwa hiyo matumizi sahihi. Matokeo yake, Muislamu atapuuza wajibu zinazohusiana na jukumu lake, na kufanya mandoobaat (vitendo vilivyopendekezwa) kwa gharama ya haya.

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.

Kundi litakuja kujifunza hukumu za Shari'ah zinazohusu watu binafsi, na kupuuza hukumu za Shari'ah zinazohusu wanachama wake kama kikundi, au kuchukua kazi ya Dola ya Kiislamu wakati halijui mgawanyo wa majukumu ambao Shari'ah imeamua na ambao ni lazima tuutii. Mwanazuoni atakuja kuzungumza na watu kuhusu baadhi ya faradhi za mtu binafsi kama swala, zakah na funga, na kuacha hukumu nyingine kama sheria za biashara zinazohusu maisha ya Waislamu, au hukumu za ghiba, bila kutaja kuacha wajibu wa pamoja, muhimu kabisa kati yake ikiwa ni Dola ya Kiislamu.

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.

Yeye pia anaonekana kama mtu mcha Mungu au mtu anayewaonya na kuwakanya, lakini si kama mwanazuoni-mwanasiasa aliyesoma matatizo ya Ummah, akaweka suluhisho zake na kuanza kuyatatua.

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.

Chochote ambacho kimekabidhiwa kila kundi kati ya haya lazima kitekelezwe. Kinapaswa kuamrisha mema na kukataza maovu iwapo kimeshindwa katika jukumu alilokabidhiwa. Haitahesabiwa kwake kile ambacho hakukalifishwa nacho. Hivyo basi, Shari'a, katika utekelezaji wake, haikukabidhiwa mlinzi mmoja tu. Badala yake, iliweka walinzi zaidi ya mmoja, ambapo kila mmoja angeshughulikia kile alichokabidhiwa. Ummah wote utashughulikia Shari'a yote. Waislamu wanapotekeleza kama watu binafsi yale yanayowapasa, na kundi au makundi yanapotekeleza yale yanayoyapasa, na Khalifa anapotekeleza yale yanayompasa, basi Uislamu utatekelezwa kikamilifu.

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.

Hapa ni lazima tuzingatie ukweli kwamba Muislamu binafsi analazimika kuamini Uislamu kikamilifu na kwa ujumla. Hata hivyo, yeye huchukua kati ya maelezo yake yale anayohitaji, na yale yanayomhitajia kama mtu binafsi, na yale yanayomhitajia kama mwanachama wa kundi au chama anachofanya kazi nacho. Atahesabiwa na Allah 􀀬 kwa uzembe wowote kuhusu wajibu huu. Anapaswa kutekeleza yale ambayo Shari'a inamtaka kama mtu binafsi. Vivyo hivyo kwa Khalifah. Hivyo, yeye hu swali, hufunga, huhiji, huwatunza wazazi wake na hujiepusha na zinaa na riba. Pia atatekeleza kile ambacho Shari'a inamtaka kama Khalifah. Hivyo, atapitisha sheria, atangaze Jihaad, alinde ardhi za Waislamu, atawale kwa yale aliyoyateremsha Allah 􀀬 na atekeleze Hudood. Uzembe wowote upande wake utahesabiwa na Allah 􀀬 Akhera, na Ummah utamhesabu kwa hilo duniani.

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.

Hali hii inapaswa kufafanuliwa kwa Waislamu ili waweze kutofautisha, wanapofanya muhaasabah (kujipima hesabu). Hivyo, mtu binafsi hatahesabiwa kwa jambo ambalo halikuwa la lazima kwake, kundi halitahesabiwa kwa jambo ambalo si la lazima kwake, na Khalifa hatahesabiwa kwa jambo ambalo si la lazima kwake.

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.

Shariá (Ash-Shaari') imewaamuru Waislamu wote kutekeleza wajibu wa kuamrisha mema (al-ma'roof) na kukataza maovu (al-munkar), kila mmoja kulingana na elimu yake na uwezo wake. Shariá pia imeamuru kwamba wajibu huu uanzishwe miongoni mwa Waislamu, kama watu binafsi, kama vikundi, na kama watawala, na imeufanya wajibu chini ya hali zote: iwe kuna Dola ya Kiislamu au hakuna, iwe hukumu inayotumika kwa Waislamu ni hukumu ya Uislamu au hukumu ya kufuru, na iwe mtawala ametumia kanuni za Uislamu ipasavyo au ameziharibu katika utekelezaji wake.

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.

Kuamrisha mema (al-ma'roof) na kukataza maovu (al-munkar) kulikuwepo katika zama za Mtume ﷺ, na katika zama za Maswahaba, na Tabi'een, na wale waliowafuata. Hukumu yake itaendelea kubaki hadi kuja kwa Saa ya Kiyama.

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.

Ikiwa kitu kinatokea kutoka kwa watu binafsi, makundi na Dola ya Kiislamu, ambacho kinawalazimu kuamrisha mema (al-ma'ruf) na kukataza maovu (al-munkar), basi watu binafsi, makundi na Dola ya Kiislamu wanapaswa kukitekeleza, kwa mujibu wa ufafanuzi ufuatao.

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.

Waislamu, kama watu binafsi, wanapaswa kuamrisha yale wanayoamrishwa kuamrisha na kukataza yale wanayoamrishwa kujizuia nayo - endapo chochote kitatokea mbele yao kinachohitaji hilo - kulingana na elimu ambayo kila mtu anayo. Kwa hiyo, kuamrisha mema (al-ma'roof) na kukataza maovu (al-munkar) kunakuwa wajibu wa kila mtu binafsi (fardh ayn) ambao Muislamu atakuwa na dhambi asipoutekeleza, na hatasamehewa kwa kuuacha. Hivyo basi, Muislamu katika maisha yake ya kila siku pamoja na mke wake, watoto wake, jamaa zake, majirani zake, wateja wake, marafiki zake au mtu yeyote anayekutana naye; kila mmoja wa watu hao anahitaji kupewa nasiha (ushauri) endapo ameshindwa kutekeleza wajibu fulani au alikuwa mwasi. Je, hili linawezaje kutokuwepo wakati kuna dhambi ambazo yeye peke yake ndiye anaweza kuwa anazifahamu?

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.

Kama dhambi lililotendwa mbele yake katika kikao ambacho hakuna mwingine isipokuwa yule aliyetenda dhambi. Ikiwa hakumnasihi basi atakuwa na dhambi, wakati wengine hawatakuwa na dhambi, kwa kuwa haikutokea mbele yao na hawana ujuzi nayo. Hakuna mtu mwingine anayeweza kuchukua nafasi yake, na katika eneo lake, hakuna mtu mwingine zaidi yake anayeweza kulijaza. Kwa kila munkar inayojitokeza katika eneo lake, hakuna mwingine isipokuwa yeye anayewajibika.

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.

Muislamu anapojilazimisha yeye mwenyewe kutekeleza kila kitu alichoamriwa na Allah 􀀬, yaani amefuata yale ma'roof yanayomhusu yeye, na kujiepusha na munkar, basi Muislamu huyu anaweza kuwafikishia wengine yale yaliyo juu yake. Ikiwa alichukua hukumu hizo kwa elimu na ufahamu wa wazi, basi anaweza kuwafikishia wengine kwa elimu na ufahamu wa wazi. Ikiwa alizichukua kama muttabi' (mtu anayechukua maoni pamoja na ushahidi wake), basi atawafikishia wengine katika kiwango hicho, na ikiwa alizichukua kama 'aammi (mtu wa kawaida) kwa taqleed, basi ufikishaji wake utakuwa wa 'aammi. Iwapo atagundua kwamba hana uwezo wa kuwashawishi wengine, basi amtambulishe mtu mwenye uwezo wa kuwashawishi, kama kuwaelekeza kwa mwanazuoni, mufti, au mmoja wa wabebaji wa da'wah ambaye anamwamini kuhusu mawazo na ufahamu wake. Allah 􀀬 amesema: "Waumini, wanaume kwa wanawake, ni awliya (walinzi, wasaidizi, marafiki) wa wenzao; wanaamrisha ma'roof na wanakataza munkar, na wanasimamisha swalah." [TMQ 9:71]. Na Yeye 􀀬 amesema: "Saidianeni katika al-Birr na Taqwa (wema, uadilifu na uchamungu); lakini msisaidiane katika dhambi na uadui." [TMQ 5:2]. Mtume 􀁕 amesema: "Nifikishieni hata kama ni aya moja." [Imepokewa na Bukhari]; na pia amesema 􀁕: "Allah aangaze uso wa mja aliyesikia kauli yangu, akaielewa, kisha akaifikisha kama alivyoisikia. Huenda mbebaji wa elimu ya Fiqh asiwe mwanazuoni, na huenda yule ambaye anafikishiwa akaielewa vizuri kuliko yeye." [Imepokewa na Abu Dawud, Tirmidhi, Ahmad]. Kwa namna hii, mtu binafsi atakuwa ametekeleza kile kilichomlazimu kama mtu binafsi kuhusu wajibu wa kufuata ma'roof, kujiepusha na munkar, na wajibu wa kuamrisha ma'roof na kukataza 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.