1 – Ijtihaadi farali ne kifaaya; idan wasu sun ɗauki nauyinsa, wajibcin ya sauka daga sauran, amma idan wasu ba su ɗauka ba, to dukkan waɗanda suke da ikon yin Ijtihaadi suna cikin zunubi. Wannan saboda ba halal ba ne ga Musulmi su shiga wani zamani ko lokaci ba tare da kasancewar wani Mujtahid ko Mujtahidai masu iya fitar da Ahkaamu Ash-Shar'iyyah na aiki ga sababbin al'amuran da ke faruwa a rayuwar Musulmi ba.

1 – Al-Ijtihaad is Fard Kifaayah; if some undertake it, the duty falls from the rest and if some have not undertaken it, then all those who are capable of Ijtihaad are sinful. That is because it is not permissible for the Muslims to have an era or period of time without the existence of a Mujtahid or Mujtahideen who are capable of deducing the practical Ahkaam Ash-Shar’iyah for the new realities occurring in the life of the Muslims.

Wannan baya nufin cewa yin Taqleed ga Mujtahid haramun ne, domin umarni da aikata wani abu ba hani ba ne daga aikata akasinsa, kamar yadda muka yi bayani a baya a sashin da ya yi magana akan Amr da Nahi (Umarni da Hani). 2 – At-Taqleed a cikin Aqeeedah:

That does not however mean that making Taqleed to a Mujtahid is Haraam because the command to undertake a matter is not a forbiddance (Nahi) from doing its opposite, as we explained earlier in the section about the Amr and the Nahi (Command and forbiddance). 2 – At-Taqleed in the Aqeeedah: