关于"命善止恶"的讨论，引导我们去了解何为善（ma'roof）与何为恶（munkar）。知识先于命令或禁止；没有知识，就无所谓命善或止恶。那么，穆斯林所需具备的知识，在沙里尔（Shar'ee）层面的界限是什么？

The discussion of enjoining the ma’roof and forbidding the munkar guides us to the knowledge of the ma’roof and the munkar. Knowledge comes before the order or prohibition; there can be no enjoining or forbidding without knowledge. So what are the Shar’ee limits of knowledge required from the Muslim?

众所周知，知识先于行动。行动也必须依照沙里尔（Shar'ee）的知识而行，否则这种行动就不是崇拜。真主 􀀬 命令穆斯林履行善行（ma'roofaat），因此必须先了解这些善行，才能去履行；同样，祂 􀀬 命令他们远离恶行（munkaraat），因此必须了解这些恶行，才能远离它们。

It is self-evident to say that knowledge precedes action. The action must also be according to the Shar’ee knowledge. Otherwise the action will not be worship. Allah 􀀬 has ordered the Muslims to undertake the ma’roofaat, so it is imperative that one has knowledge of these ma’roofaat in order to undertake them. Similarly, He 􀀬 has ordered them to refrain from the munkaraat; hence it is imperative to have knowledge of the munkaraat, so that one can refrain from them.

因此,崇拜、服从与遵循是根本,知识是由它们所必需的,并且是为了它们而存在的。知识本身并不是被要求的目的;而是为了崇拜和服从。安拉 􀀬 说:“我派遣任何使者,都只是为了让他们奉安拉的准许而被服从。”[《古兰经》4:64]。正如阿卜杜拉·本·穆巴拉克(愿安拉怜悯他)所说:“我们过去为求知识而求知识。但知识拒绝为了安拉以外的任何目的而存在。”崇拜和服从才是所追求的目的。对这两者的知识,可以以其最低限度达到,即通过taqleed(效仿),也可以以其最高限度达到,即Ijtihaad(独立判断)。只要遵循得以存在、服从得以实现,两者都是好的。那个礼拜的人,保持礼拜的支柱和条件,并远离使礼拜无效的事物,他已经确立了崇拜,并完成了他被命令去做的事。然而,他没有通过Ijtihaad和研习来履行崇拜,这意味着他错过了许多善果;那善果就是知识,安拉 􀀬 借此提升穆斯林的品级。因为他作为muqallid(效仿者)确立了崇拜,从那位有知识、敬畏安拉、在他看来虔诚的学者那里取得教律裁决。因此,他对那位学者所言最正确、最接近服从安拉,几乎没有疑虑。同样,那个礼拜的人作为muttabi'(追随者),即从他人那里取得裁决,但他知道其证据,他也是muqallid。然而,他的地位高于不知证据而取得裁决的‘aammi(普通人)。两者都从他人那里取得裁决,并实现了服从与崇拜。至于mujtahid(独立判断的学者),他的地位更高,结果更为优越,品级更高。他自己取得沙里尔的律例,探寻证据,并从中推导出安拉 􀀬 关于他自身的裁定。

Thus, worship, obedience and adherence is the origin, and knowledge is necessitated by them, and is for their sake. Knowledge is not required for itself; rather it is for the sake of worship and obedience. He 􀀬 said; “We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64]. As Abdullah b. al-Mubaarak (May Allah have mercy on him) said; “We used to seek knowledge for the sake of knowledge. But knowledge refused to be for anything other than for the sake of Allah.”Worship and obedience are what is intended. Knowledge of these two things is achieved by its minimum limit, which is through taqleed, and are also achieved by its maximum limits, which is Ijtihaad. Both are good as long as the adherence existed and the obedience is realised. The one who prays, maintaining the pillars and conditions of the prayer, and refraining from the things that invalidate the prayer, has established the worship and has performed what he has been commanded to do. However, the fact that he did not perform the worship through Ijtihaad and study means that he missed much goodness; that goodness is the knowledge by which Allah 􀀬 raises the Muslim in degrees. For he established the worship as a muqallid (follower), taking the hukm from the one who has knowledge, is muttaqi (God fearing) and pious in his view. Thus he has the least amount of doubt that what that scholar has said is the most correct and closest to the obedience to Allah 􀀬. Likewise, the one who prays as a muttabi’ ie he takes the hukm from another, but with the knowledge of the evidence, he is also a muqallid. However, he is of better status than the ‘aammi (layman) who takes the hukm without its evidence. Both have taken the hukm from others, and realised the obedience and worship. As for the mujtahid, he is of better status; of more preferable consequence, and of higher degree. He takes the Shar’ee rule by himself and he searches for the evidences and derives from them the hukm of Allah 􀀬 regarding himself.