Asalin matsayin Musulmi shi ne ya ɗauki abin da yake buƙata na Ahkaam Ash-Shar'iyah (hukunce-hukuncen shari'a) kai tsaye daga nassoshin Shari'a, watau daga Aayaat (ayoyin Alƙur'ani) da Ahaadeeth (hadisai). Wannan saboda Allah Ta'aalaa ya yi magana da shi ta waɗannan nassoshi, kuma ya nemi kada ya bi wani abu face ilimi. Allah Ta'aalaa ya ce:

The original position in regards to the Muslim is that he takes what he requires in terms of Ahkaam Ash-Shar’iyah (directly) from the Shar’iyah texts himself i.e. from the Aayaat and the Ahaadeeth. That is because Allah Ta’Aalaa has addressed him with these texts and requested that he does not follow other than ‘Ilm (knowledge). Allah Ta’Aalaa said:

Wannan Aayar tana umurtar mu da mu yi amfani da hankulanmu da tunaninmu don isa ga sanin Ahkaam Ash-Shar'iyah, kuma idan ba mu iya ba, to wajibi ne a kanmu mu yi bincike da kuma yin Ijtihaadi don isa, ta hanyar Zhann mafi rinjaye (abin da ake zaton shi ne mafi yiwuwa), zuwa ga Hukm Ash-Shar'iy.

This Aayah commands us to utilise our senses and our minds to arrive at the knowledge of the Ahkaam Ash-Shar’iyah and if we are unable then it is obligatory for us to examine and undertake Ijtihaad in order to arrive, by way of the preponderant Zhann (what is believed to be most likely), to the Hukm Ash-Shar’iy.

Taqlid yana sa mutum ya kai ga ilimi ('Ilm) ko kuma ga Zhann Al-Ghaalib (ra'in da ya fi karfi) game da Ahkaam Ash-Shar'iyah, saboda haka malaman Musulunci (‘Ulamaa) sun sami sabanin ra'ayoyi game da hukuncin Taqlid kamar haka:

The Taqleed does make a person arrive at knowledge (‘Ilm) or to the Zhann Al-Ghaalib (the preponderant view) of the Ahkaam Ash-Shar’iyah and as such the ‘Ulamaa held a variety of opinions in respect to the Hukm of Taqleed as follows:

1 – Wasu daga cikin malamai sun ga cewa at-Taqleed bai halatta ba kwata-kwata, kuma sun wajabta al-Ijtihaad a kan mukallaf, da kuma koyon hanyoyinsa da kayan aikinsa.

1 – Some of the ‘Ulamaa viewed that At-Taqleed is not permissible at all and made Al-Ijtihaad obligatory upon the Mukallaf and to learn its means and tools.

2 – Wasu kuma sun ce At-Taqleed a bisa cikakken izini yake ga wanda ya iya yin Ijtihaad da kuma wanda bai iya ba.

2 – Others viewed that At-Taqleed is absolutely permitted for the one who is capable of performing Ijtihaad and for the one who is incapable.

3 – Wasu malamai har yanzu sun halatta taqlidi ga wanda ba shi da ikon yin ijtihadi, amma sun haramta shi ga wanda yake da ikon yin ijtihadi.

3 – Others still permitted Taqleed for the one who is incapable of undertaking Ijtihaad whilst prohibiting it for the one who is capable of undertaking it.