Every analogical and practical struggle for the religion Islam known as ijtihad. There are two types of ijtihad. Firstly, individual ijtihad is ;according to sharia, able and devoted struggle of scholar for the b better ment of religion ,Secondly, collective ijtihad denotes to the collective and scholarly efforts of Islamic scholars and their consensus o n a issue under the banner of sharia. This concept of ijtihad is carried out through parliaments.Parliament is an English word which is derived from a French word " porliment'' it means to talk and discuss.In short, parliament means discussion. Today,the parliament have become platforms for the representative of people to highlight the national issues in parliaments around the world.
The concept of collective ijtihad was firstly ,given by allama Iqbal ,however, prominent scholars like; Syed Suleman Nadve,Mufti Taqi Usmani and other scholars of paraistn strongly criticized the idea of Iqbal and negated it respectively.
Most of the detailed practical injunctions drawn by Ijtihad (fiqhi masail) bear consensus (Ijma) of the jurists (Fuqaha). However, because of the undue emphasisis, debate and reproach (nakir) upon the few issues (masail) on which the jurists reach to more than one opinion lead to vail the said reality and portrays Islam as to be confined only in these issues on which jurists have diversity of opinions (ikhtilaf al-ray). This approach to reproach others on the said issues have put the unity of Ummah (wahdat al-Ummah) to jeopardy.
This paper presents a study of the levels of the Good/Acceptable (Maruf) and the Evil/Detestable (Munkar) because this knowledge is crucial to determine when the duty of Enjoining Good (Amr bil Maruf),and reproaching the Evil (Nahy an al-Munkar) become mandatory (Fard or wajib),meritorious (Mustahab), permissible (Mubah), Detestable (Makruh) or even Forbiddien (Haram) on someone. This paper, in the light of the above study, further presents a brief survey of the categories of issues bearing the diversity of the opinions of the jurists and attempts to determine whether it is permissible to reproach other on these issues or not. As it is Detestable (Munkar) to Reproach (Nakir) on the non-detestable (ghayr munkar) issues. Unknowingly committing this Munkar disfigures the picture of Islam which in turn not only is fatal for the unity of the Ummah but also hinders the propagation of Islam.