1 – Wasu daga cikin malaman Musulunci, ciki har da Abu Ishaq Al-Marouziy, sun ce idan mai taqlidi ya dauki abin da ya fi sauki kuma ya fi sauki a gare shi daga kowane Madhhab, to zai kasance ya aikata Fisq (fitsari bayyananne), wato zai zama mai zunubi kuma mai rashin biyayya.

1 – Some of the ‘Ulamaa, including Abu Ishaq Al-Marouziy, said that if the Muqallid took that which was easiest and lightest upon him from every Madh’hab, then he would have committed Fisq (clear disobedience) meaning that he would be sinful and disobedient.

Wannan shi ne alhali Hanabilawa sun ƙayyade fisƙi (bayyanannen saɓo) ga mujtahidi idan ya bi abin da yake mafi sauƙi kuma mafi sauƙin aiki a gare shi. Imam Ahmad bin Hanbal ya ce: Idan mutum ya yi aiki bisa ra'ayin mutanen Kufa game da nabidh (abin sha), da ra'ayin mutanen Madina game da as-sama'i, da ra'ayin mutanen Makka game da al-mut'ah (auren wucin gadi), to zai zama fasiƙi. Hanabilawa kuma sun ƙayyade fisƙi ga mujtahidi, amma ga muqallidi ɗan gama-gari, idan ya yi taqlidi a kan hakan, ba zai aikata fisƙi ba.

That is whilst the Hanaabilah specified the Fisq (clear disobedience) to the Mujtahid if he was to follow what was the lightest and easiest upon him. Al-Imaam Ahmad Bin Hanbal said: If a man acted in accordance to the opinion of the people of Kufa in respect to Nabeedh (beverage), the people of Al-Madinah in respect to As-Samaa’ and the people of Makkah in regards to Al-Mut’ah (temporary marriage), then he would have been a Faasiq. And the Hanaabilah specified the Fisq to the Mujtahid whilst the Muqallid Al- ‘Aammiy, if he was to make Taqleed in respect to that, he would not have committed Fisq.

Al-Imam Ahmad ya ambaci abubuwan nan uku da aka ambata a baya saboda mutanen Kufa sun kasance suna halatta Nabeedh, mutanen Madina kuwa sun kasance suna halatta As-Samaa' (sauraron waka da kayan kida), mutanen Makka kuma sun halatta auren Mut'ah.

Al-Imaam Ahmad mentioned the three matters previously mentioned because the people of Kufa used to permit Nabeedh, the people of Al-Madinah used to permit As-Samaa’ (listening to songs and instruments) and the people of Makkah permitted the Mut’ah marriage.

2 – Dangane da ‘Izz ud-Deen ‘Abdus Salaam, ya ce: Aikin da Mujtahid ke yi ana duba shi. Idan yana daga cikin abin da hana shi ya shahara a cikin Shari’a, to zai yi zunubi, idan kuma ba haka ba, to ba zai yi zunubi ba. Don haka ya takaita ko ya ƙayyade bin rukhsoshi ga abin da haramcinsa bai shahara ba.

2 – As for ‘Izz ud-Deen ‘Abdis Salaam, then he said: The action that the Mujtahid does is examined. If it is from that which its prohibition is widely known in the Shar’a then he would have sinned and if it was not, then he would not have. He therefore restricted or specified the following of the Rukhas to that which its Tahreem (prohibition) was not widely known.

3 – Wasu daga cikin malamai, ciki har da Ibn ul-Himaam, sun ce: Babu wani abu mai hana bin rukhsoshi, domin an halatta wa mutum ya bi abin da yake mafi sauƙi a gare shi. Wannan yana cikin halin da mai bin malami bai riga ya aiki da wani hukunci a cikin wannan mas’ala ba. Suna cewa Manzon Allah ﷺ yana son abin da ya fi sauƙi ga Sahabbai (rah).

3 – Some of the ‘Ulamaa, including Ibn ul-Himaam, said: There is no preventer (Maani’) preventing the following of the Rukhas as it is permitted for the person to follow according to what is the lightest upon him. That is in the case where the Muqallid has not acted in accordance to another Hukm within the Mas’alah (issue). They would say that the Messenger of Allah (saw) used to love that which was lighter for the Sahaabah (rah).