Shi shi ne Mujtahid mai cikakken ikon kafa ƙa'idodin Usul ul-Fiqh (ka'idoji). Don haka yana kafa tushen Usul kuma yana kafa ƙa'idodin da yake ɗaure da su kuma ya iyakance kansa da su a cikin Ijtihadinsa. Yana gudanar da Ijtihadi a dukkan Masa'ilar Fiqh, kuma hakan ne saboda dukkan sharuɗɗan Ijtihadi sun cika sosai a cikinsa. Misalan irin wannan Mujtahid sun haɗa da Imamai na Madhahib (makarantun Fiqh) kamar Al-Imam Ash-Shafi'i, Abu Hanifa, Al-Imam Ahmad bin Hanbal, Al-Imam Malik, Ibn Hazm da Ja'far As-Sadiq, da sauransu.
He is the Mujtahid who has the capability to set the Qawaa’id (principles) of Usool ul-Fiqh. So he sets the foundations of the Usool and sets the Qawaa’id that he is bound and restricted to in his Ijtihaad. He undertakes or embarks on Ijtihaad in all of the Masaa’il of Fiqh and that is because all of the conditions of Ijtihaad are amply fulfilled within him. Examples of such a Mujtahid include the A’immah (Imaams) of the Madhaahib (schools of Fiqh) like Al-Imaam Ash-Shaafi’iy, Abu Haneefah, Al-Imaam Ahmad Bin Hanbal , Al-Imaam Maalik, Ibn Hazm and Ja’far As-Saadiq amongst others.
Wannan ba yana nufin cewa Mujtahid Al-Mutlaq yana da ‘Ilm (ilimi) na kowane Hukm guda ɗaya ba, domin ba wannan ne ake nufi ba. Hakan ya faru ne saboda wannan ba shi ne hakikanin halin ɗan Adam ba, har ma Sahabbai (rah) sun taɓa tsayawa a kan adadi mai yawa na al'amura (Masa'il), kamar ‘Umar (ra) game da yaƙi da waɗanda suka ƙi biyan Zakah bayan rasuwar Manzon Allah ﷺ, ko Abu Bakr (ra) game da Mas'alar gadon kakar uwa. Ko kuma misali na Al-Imam Malik lokacin da aka yi masa tambayoyi a cikin Masa'il 40, ya amsa game da 36 daga cikinsu da: ‘ريِدْ أ ل’ (Ban sani ba).
This does not however mean that the Mujtahid Al-Mutlaq has ‘Ilm (knowledge) of every single Hukm as this is not what is meant. That is because this is not the reality of the human being and even the Sahaabah (rah) had cause to pause at a great number of issues (Masaa’il) like ‘Umar (ra) in respect to fighting those who withheld the paying of the Zakaah following the death of the Messenger (saw) or Abu Bakr (ra) in respect to the Mas’alah (issue) of the inheritance of the grandmother. Or like the example of Al-Imaam Maalik when he was asked questions in 40 Mas’alah (issues) and replied in respect to 36 of them: ‘ريِدْ أ ل) ‘I do not know).
Bal dai, abin da ake nufi shi ne cewa Mujtahid Al-Mutlaq yana da ƙarfi da iyawa ta fuskar Ijtihadi wanda ke sa shi iya dubawa, da ciro hukunce-hukunce (Istinbaat), da kafa Usulai da Qawa'id a cikin adadin mas'aloli na Fiqhu waɗanda ke ƙunshe da Ahkamin Shari'a baki ɗaya ta hanya ta gaba ɗaya. Sakamakon haka, sai a samu Fiqhu kamar na Ash-Shafi'i ko Abu Hanifa da makamantansu, kuma a danganta masa Mazhaba ta fuskar Ijtihadi, wato wata hanya ta musamman da almajiransa suke bi bayansa. Wannan kamar mazhabobi huɗu da aka sani, da Mazhabar Ja'fari, da Mazhabar Zahiriyya, da sauransu.
Rather, what is meant, is that the Mujtahid Al-Mutlaq has the potential and capability in respect to Ijtihaad that makes him capable of examining, deducing (Istinbaat) and laying down or setting the Usool and Qawaa’id in a number of Fiqhiy issues that encompass in a general manner the Ahkaam Ash-Shar’iyah as a whole. As a result, Fiqh is produced like that of the Fiqh of Ash-Shaafi’iy or Abu Haneefah and its likes and a Madh’hab is attributed to him in respect to the Ijtihaad i.e. a specific methodology that his students proceed upon after him. That is like the four well-known Madhaahib, the Ja’fari Madh’hab and the Zhaahiry Madh’hab amongst others.