Bu masalani batafsil o'rganishdan oldin, Shar'iy hukmlarni amalga oshirish kimga topshirilganini bilishimiz kerak.

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.

Buning sababi shundaki, ummat ichida shaxslar, hukmdorlar va guruhlar mavjud. Ushbu toifalarning har biriga Shar’ tomonidan bajarishi shart bo‘lgan qoidalar yuklatilgan. Shuningdek, ularga topshirilgan vazifani bajarishdagi xatosiga ko‘ra nasihat qilinadi, hisob so‘raladi va tuzatiladi. Agar bu masalaning haqiqati biz uchun noaniq bo‘lib qolsa, natijada ma’ruf ga buyurish va munkar dan qaytarish vazifasini bajarish biz uchun qiyin bo‘ladi. Shu sababli quyidagilarni aytamiz.

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.

Shariat hukmlarining bir qismi xalifa yoki amirga topshirilgan bo‘lib, boshqa hech kimning uni amalga oshirishi joiz emas. Boshqa bir qismi esa shaxslarga topshirilgan bo‘lib, odamlar uni bajarmagan taqdirda xalifa tomonidan amalga oshiriladi. Yana bir qismi xalifaga topshirilgan, ammo ayrim hollarda shaxslarning ham uni amalga oshirishi joiz. Ba’zi hukmlar esa guruhlarga topshirilgan.

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.

Shaxslarga topshirilgan narsalarga kelsak, ular namoz, ro‘za, hajj (ziyorat) va zakot kabi ibodatlar hamda spirtli ichimliklar, qimor, ribo (foiz), o‘g‘rilik, qotillik, zino, fisq, yolg‘on, aldash va g‘iybat kabi harom narsalardan saqlanishdir va hokazo.

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.

Musulmonlarga bu qoidalar buyuriladi, ular dor al-kufrda yashasinlar yoki dor al-Islomda, islomiy mamlakatlarda yashasinlar yoki kufr mamlakatlarida. Bu yerda faqat Makkada yoki faqat Madinada Payg'ambar ﷺ va uning sahobalari (Alloh ulardan rozi bo'lsin) qilgan ishlarga qaralmaydi. Balki ibodatlar, muomalalar, taomlar, kiyimlar, axloq va islomiy e'tiqodning qolgan qismiga oid shar'iy qoidalar, bularning barchasi har bir shaxsdan talab qilinadi. Har bir inson o'zi vasiylik qiladigan oila a'zolari uchun mas'uldir. Agar dor al-kufrda yashovchi biror musulmon shaxsga hokimiyat shaxsiy shar'iy qoidalarga amal qilishni taqiqlasa, u boshqa yurtga hijrat qilishga majburdir, u yer dor al-Islom bo'lsinmi yoki dor al-kufr bo'lsinmi, Uning ﷻ quyidagi so'zlariga muvofiq: "Albatta, o'z jonlariga zulm qilgan holda farishtalar jonlarini oladiganlar (ya'ni kofirlar orasida qolib, hijrat vojib bo'lganiga qaramay, shunday qilganlar) farishtalar ularga: «Qanday ahvolda edinglar?» deydilar. Ular: «Biz yerda zaif va mazlum edik», deydilar. Farishtalar: «Alloh yeri keng emasmidi, unda hijrat qilib ketmoqqa?» deydilar. Ana shunday kishilarning joyi do'zaxdir, u qanday yomon joy! Erkaklar, ayollar va bolalardan chorasini topa olmaydigan, yo'lni ham topa olmaydigan zaiflar bundan mustasnodir" {Niso: 97-98}. Agar u shar'iy qoidalarga amal qila olsa ham, yashayotgan dor al-kufrini dor al-Islomga aylantirish uchun ishlamasa, dor al-kufrdan dor al-Islomga hijrat qilishi mustahabdir. Ma'lumki, dor al-Islom - bu Islom bilan boshqariladigan yurt bo'lib, uning xavfsizligi musulmonlar qo'lidadir.

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.

Shaxsiy ishlarga kelsak, agar ular bu ishni bajarishda ojiz qolsalar, uni xalifa o'z zimmasiga oladi. Masalan, mas'uliyatli shaxslar nafaqa berishga qodir bo'lmasa, xalifa shaxslarga nafaqa beradi yoki shaxslar bu ishni uddalay olmasa, ularning shaxsiy ishlariga xalifa qaraydi. Shuningdek, qishloqlarda va shahar mahallalarida aholi bu vazifani bajarishga qodir bo'lmasa, masjidlar qurishni ham xalifa amalga oshiradi.

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..

Halifa yoki amirga topshirilgan, boshqa hech kimga amalga oshirishi ruxsat etilmagan ishlarga kelsak, ular jumladan hudud joriy etish, urush e'lon qilish, sulh tuzish yoki majburiy qonunlar chiqarish, shuningdek majburiy ishlarni boshqarishdir. Bu va boshqa ishlarni amalga oshirish Shar'iy hukm bilan faqat hokimga cheklab qo'yilgan.

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.

Xalifaga topshirilgan va alohida hollarda shaxslarga bajarish ruxsat etilgan ishlarga kelsak, ular jihod kabi narsalardir. Ammo dushman musulmonlarga kutilmaganda hujum qilganda, buyruq berilmagan yoki xalifa tomonidan ruxsat berilmagan bo'lsa ham, jihod qilish majburiyati paydo bo'ladi. Bu xalifaning mas'uliyatlaridan biridir. Agar musulmonlarda xalifa bo'lmasa va jihodni talab qiladigan voqea yuz bersa, ham shunday hukm qo'llanadi. Shaxslar fosiq hukmdor bilan yoki kichik guruhning amiri bilan ham jihod qiladilar. Lekin asosan, musulmonlarga bu oxirgi holatni qabul qilish, ya'ni xalifa yo'q bo'lib, fosiq hukmdorlar rahbarligida yashash ruxsat etilmaydi.

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.

Quyidagi narsa esa faqat jamoaga topshirilgan ishlarga taalluqlidir, masalan, Xilofatni qayta o'rnatish ishi yoki hukmdorlarni hisobga tortish, ularni haqqa majbur qilish va ularni haq doirasida ushlab turish. Partiya, guruh, tashkilot, blok yoki har qanday islomiy birlashmaning faoliyati ana shu doiraga kiradi.

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.

Darhaqiqat, shariy hukmlar kimga topshirilgani haqidagi masalani aniqlashtirish muhim ahamiyatga ega. Chunki bu borada har qanday bilimsizlik yoki beparvolik musulmonlarni, shaxs bo‘lsinmi yoki harakatlar bo‘lsinmi, shariatni amalga oshirishda ko‘r-ko‘rona harakat qilishga olib keladi. Shunda musulmonlar shariatni aniq tushunishni, natijada uni to‘g‘ri qo‘llashni yo‘qotadilar. Oqibatda musulmon o‘z mas’uliyatiga bog‘liq farzlarni e’tiborsiz qoldirib, mandub (ixtiyoriy, tavsiya etilgan) amallarni esa ularning hisobiga bajarishga o‘tadi.

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.

Guruh shaxslarga oid shar'iy hukmlarni o'rganish uchun keladi va guruh sifatida a'zolariga oid shar'iy hukmlarni e'tiborsiz qoldiradi yoki Shariat belgilagan va biz amal qilishimiz shart bo'lgan mas'uliyat taqsimotini bilmagan holda Islom davlati ishini boshlaydi. Olim odamlar bilan ayrim shaxsiy farzlar, masalan, namoz, zakot va ro'za haqida gaplashish uchun keladi-yu, musulmonlar hayotiga taalluqli boshqa ahkomlarni, masalan, savdo-sotiq qoidalarini yoki g'iybat qoidalarini tark etadi, jamoaviy farzlarni tark etish bir yoqda tursin, ularning eng muhimi Islom davlatidir.

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.

U'zi diniy va nasihat qiluvchi shaxs sifatida namoyon bo'ladi, lekin ummat muammolarini o'rgangan, ularga yechimlar belgilagan va ularni hal etishga kirishadigan olim-siyosatchi sifatida emas.

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.

Har bir toifaga topshirilgan narsaga amal qilinishi shart. Ular o‘zlariga topshirilgan narsada kamchilik qilsalar, ma’ruf bilan amr etilishi va munkardan qaytarilishi kerak. Ularga yuklanmagan narsa uchun ular javobgar bo‘lmaydi. Shunday ekan, Shar’iy hukmlarni qo‘llash jihatidan Shar’a bitta homiyga topshirilmagan. Aksincha, u uchun bir nechta homiylar belgilangan bo‘lib, ularning har biri o‘ziga topshirilgan vazifani bajaradi. Butun Ummat butun Shar’ani bajaradi. Musulmonlar yakka tartibda o‘zlaridan talab qilinganini bajarsa, guruh yoki guruhlar o‘zlaridan talab qilinganini bajarsa, Xalifa esa o‘zidan talab qilinganini bajarsa, unda Islomning to‘liq amalga oshirilishi yuzaga keladi.

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.

Shuni ta'kidlash kerakki, har bir musulmon shaxs Islomga umumiy tarzda, to'liq ishonishga majburdir. Biroq u tafsilotlardan o'ziga kerak bo'lgan va shaxs sifatida undan talab qilinadigan narsani, shuningdek, birga ishlaydigan guruh yoki partiyaning a'zosi sifatida undan talab qilinadigan narsani oladi. Bu vazifalarning biridagi har qanday beparvoligi uchun u Alloh 􀀬 huzurida javob beradi. U shaxs sifatida Shar'a talab qilgan narsani bajarishi kerak. Xalifaga ham xuddi shu narsa tegishli. Shunday qilib, u namoz o'qiydi, ro'za tutadi, hajga boradi, ota-onasiga g'amxo'rlik qiladi va zinodan hamda ribodan (foizdan) saqlanadi. U, shuningdek, Xalifa sifatida Shar'a talab qilgan narsani ham bajaradi. Shunday qilib, u qonunlar chiqaradi, jihod e'lon qiladi, musulmon yerlarini himoya qiladi, Alloh 􀀬 nozil qilgan narsa bilan hukm qiladi va hudud jazolarini joriy etadi. Uning har qanday beparvoligi uchun Alloh 􀀬 oxiratda hisob so'raydi, Ummat esa uni bu dunyoda hisobga tortadi.

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.

Bu haqiqat musulmonlarga aniq qilib bayon etilishi kerak, toki ular muhosaba (hisob-kitob) qilayotganda farqini ajrata olsinlar. Shunda shaxs o'zidan talab qilinmagan narsa uchun hisobga tortilmaydi, jamoa o'zidan talab qilinmagan narsa uchun hisobga tortilmaydi va xalifa o'zidan talab qilinmagan narsa uchun hisobga tortilmaydi.

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.

Shar’ (Shariat) Barcha musulmonlarga (hammasiga) amri maʼruf va nahyi munkar vazifasini bajarishni buyurgan, har kim o‘z bilimi va imkoniyatiga ko‘ra. Shar’ bu vazifaning musulmonlar orqali – alohida shaxslar, guruhlar va hukmdorlar tomonidan – amalga oshirilishini buyurgan va uni barcha holatlarda majburiy qilgan: Islomiy davlat bo‘lsinmi yoki yo‘qmi, musulmonlarga tatbiq etilayotgan hukm Islom hukmi bo‘lsinmi yoki kufr hukmi bo‘lsinmi, hukmdor Islom qoidalarini to‘g‘ri qo‘llaydimi yoki ularni noto‘g‘ri qo‘llaydimi – farqi yo‘q.

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.

Ma'ruf (yaxshilikka) buyurish va munkar (yomonlikdan) qaytarish Payg'ambar ﷺ davrida, sahoba, tobe'iyn va ularga ergashgan zotlar davrida ham mavjud bo'lgan. Uning hukmi Qiyomat soati kelguncha davom etadi.

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.

Agar yakka shaxslar, guruhlar yoki Islom davlatidan biror narsa sodir bo‘lsa, u ma’ruf ishga buyurish va munkardan qaytarishni zarur qilsa, yakka shaxslar, guruhlar va Islom davlati quyidagi batafsil bayonga muvofiq uni amalga oshirishi shart.

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.

Musulmonlar, shaxsan, qanday amr qilinishga buyurilgan bo‘lsa, shuni amr qilishga, va qanday tark etishga buyurilgan bo‘lsa, undan qaytarishga majburdirlar — agar ularning ko‘z o‘ngida shunga ehtiyoj tug‘diradigan biror narsa yuz bersa — har bir shaxsning egallagan ilmiga ko‘ra. Shunga ko‘ra, amr bil-ma’ruf va nahiy anil-munkar har bir musulmonga shaxsan farzi ayn bo‘ladi; uni bajarmagan musulmon gunohkor bo‘ladi va uni tark etganligi uchun uzrli sanalmaydi. Demak, musulmon o‘z kundalik hayotida — xotini, bolalari, qarindoshlari, qo‘shnilari, mijozlari, tanishlari yoki uchratgan har qanday boshqa kishi bilan — ular biror vazifani bajarmagan yoki itoatsizlik qilgan bo‘lsa, ularning har biriga nasihat qilinishi lozim. Axir, faqat unga ma’lum bo‘lgan gunohlar bor-ku, buning qanday bo‘lmasligi mumkin?

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.

Masalan, bir majlisda, undan boshqa hech kim bo‘lmagan holda, uning oldida sodir etilgan gunoh. Agar u uni nasihat qilmasa, gunohkor bo‘ladi, boshqalar esa gunohkor bo‘lmaydi, chunki bu ularning oldida sodir bo‘lmagan va ular bundan xabardor emas. Uning o‘rnini hech kim bosa olmaydi, uning doirasida esa, undan boshqa hech kim bu o‘rinni to‘ldira olmaydi. Uning doirasida paydo bo‘lgan har bir munkar uchun, undan boshqa hech kim javobgar emas.

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.

Agar musulmon o'zi bo'yicha Allohning unga buyurgan hamma narsasiga amal qilsa, ya'ni o'ziga tegishli ma'ruf (yaxshi ish)ga rioya qilsa va munkar (yomon ish)dan tiyilsa, u holda bu musulmon o'zi bilan bog'liq bo'lgan hukmlarni boshqalarga yetkazishi mumkin. Agar u hukmlarni bilim va aniqlik bilan olgan bo'lsa, ularni boshqalarga ham bilim va aniqlik bilan yetkazadi. Agar ularni muttabi' (dalil bilan fikr oluvchi) sifatida olgan bo'lsa, boshqalarga ham shu darajada yetkazadi. Agar ularni ta'qlid yo'li bilan omma (oddiy kishi) sifatida olgan bo'lsa, uning yetkazishi ham omma darajasida bo'ladi. Agar u boshqalarni ishontira olmasligini sezsa, ularni ishontira oladigan kishiga, masalan, olimga, muftiyga yoki fikri va tushunchasiga ishonadigan da'vat tashuvchilaridan biriga yo'naltirishi kerak. U aytdi: "Mo'min erkaklar va mo'min ayollar bir-birining do'stlari (yordamchilari, himoyachilari)dir. Ular ma'ruf ishga buyuradilar, munkardan qaytaradilar va namozni to'kis ado etadilar." [TMQ 9:71]. Va U aytdi: "Birr (yaxshilik) va taqvoda bir-biringizga yordam bering; gunoh va tajovuzda bir-biringizga yordam bermang." [TMQ 5:2]. Rasul ﷺ aytdilar: "Mendan (eshitganingizni) yetkazing, hatto bir oyat bo'lsa ham." [Imom Buxoriy rivoyat qilgan]. Va u zot ﷺ aytdilar: "Alloh mening so'zimni eshitib, uni tushunib, eshitganidek yetkazgan bandaning yuzini yorug' qilsin. Ehtimol, ilmni (fiqhni) yetkazuvchi o'zi faqih emasdir, va ehtimol, unga yetkazilgan kishi undan ko'ra yaxshiroq tushunuvchidir." [Abu Dovud, Termiziy, Ahmad rivoyat qilgan]. Shu tariqa, shaxs ma'ruf ishga rioya qilish va munkardan tiyilish, shuningdek, ma'ruf ishga buyurish va munkardan qaytarish borasida, bir shaxs sifatida zimmasiga yuklatilgan vazifani ado etgan bo'ladi.

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.