Domin kowace doka ta sami tushe daga madogara ingantattu, dole ne a karɓi wannan madogara bayan nazari da kuma kasancewar mutum ya tabbata sosai a kanta. An san sarai cewa manyan madogarar shari'ar Musulunci su ne Littafi da Sunna, wanda ba a sami sabani a kansu ba. Amma game da madogarar da ke fitowa daga waɗannan – Ijma'i (ijma'i), Qiyas (kwatance), Istihsan (zaɓin malamai bisa hukunci), Mazhab as-Sahabi (bin ra'ayin Sahabbai), da Shar'a man Qablena (shari'ar waɗanda suka gabace mu) – akwai sabani a kan dukan waɗannan. Duba ra'ayin ƙungiyar game da abin da ke zama hujja yana ba da haske game da hanyarta wajen karɓar abubuwa daga shari'a.

Since every rule must come from a correct source, the source must be adopted after study and becoming definitely convinced of it. It is well known that the principal sources of Islamic legislation are the Book and the Sunnah, over which there is no disagreement. As for the resultant sources – Ijmaa’ (consensus), Qiyas (analogy), Istihsan (juristic preference), Mazhab as-Sahabi (following the opinion of the Sahabah), and Shar’a man Qablena (the Shar’a of those before us) - there is disagreement over all of these. Examining the group’s view of what constitutes an evidence gives an insight into its approach in adopting from the Shar’a.

Sananne ne cewa karɓar waɗannan madogara ta dogara ne da hujjoji tabbatattu. Saboda haka, wani abu da zai tabbatar sarai cewa za a iya dogara da su a matsayin madogarar hujjojin Shari'a, dole ne ya fito daga Alkur'ani da Sunna. A takaice dai, manyan madogara guda biyu sun nuna a bayyane karɓar wata takamaiman madogara. Ba ya isa a karɓi madogarun Shari'a ta hanyar Taqleed (koyi makaho). Suna cikin abubuwan asali (kulliyaat), don haka dole ne su zama tabbatattu, kuma mun sani cewa Taqleed ba ya kaiwa ga tabbaci.

It is well known that the adoption of the resultant sources depends on definite evidences. Hence, something that decisively proves that they can be depended upon as sources of Shar’ee evidences, must come from the Qur’an and Sunnah. In other words, the two main sources have indicated in a decisive manner the adoption of a particular source. It is not enough to take the Shar’ee sources by Taqleed (imitation). They are from amongst the fundamental things (kulliyaat), and therefore they must be definite, and we know that Taqleed does not lead to certainty.

Idan an riga an tabbatar da tushen dokoki, to an san magudanan ruwan da jama'a za su sha daga cikinsu da wadanda ba za su sha daga cikinsu ba. Bayyana tushen yana da matukar muhimmanci, domin kuskure guda a cikin kowane daya daga cikin tushen zai kai ga kuskure a dukkan hukunce-hukuncen da suka samo asali daga wannan tushe. Ya kamata a bayyana tushen Shari'a kafin a fitar da hukunce-hukuncen Shari'a da suka shafi ayyukan jama'a. Ba za a amince da jama'a su dauki sakon Musulunci ba tare da fara karbar tushen Shari'a ba.

When the sources of legislation have been determined, then we know the springs from which the group can drink and from which ones it cannot. Defining the sources is of utmost importance, because a single mistake in any one of the sources will lead to mistakes in all the rules coming from that source. Defining the Shar’ee sources should precede the deduction of the Shar’ee rules that are related to the actions of the group. It is unacceptable for a group to carry the message of Islam without first adopting the Shar’ee sources.

Haka kuma ba abin karɓa ba ne a karɓi dukkan sakamakon waɗannan hanyoyi da tunanin cewa hakan zai kawo alheri mai yawa. Hakan zai sa jama'a su riƙi nagari da mara kyau tare, kuma ya kai jama'ar ga mayar da Shari'a ƙarƙashin hakikanin abubuwa, hankali, son zuciya, motsin rai ko muradun duniya.

It is also not acceptable that all of the resultant sources should be adopted, thinking that this will bring a lot of good. This would rather make the group take the good and the bad, and would lead the group to subjugate the Shar’a to the reality, the mind, desires, emotions or interests.

A wannan yanayi, ana amfani da Daleel ne kawai don cimma waɗannan manufofi, alhali kuwa akasin haka ne Shari'a ta bukata.

In this situation, the Daleel will be used only to serve these aims whilst it is the opposite that is demanded by the Shar’a.

Da farko, ya kamata jama'a su kafa majiyoyinsu kafin su bayar da ra'ayinsu game da canja gaskiyar lamari. Bai kamata a shafe su da gaskiyar lamari dangane da majiyoyinsu ba; sai dai ya kamata a shafe su kawai da nassoshi da alamominsu bayyanannu, wajen kafawa da kuma karyata majiyoyin. Haka kuma, majiyoyin da jama'a suka kafa wa kansu za su zama Usul nasu, ba tare da wajabta wa wasu su bi su ba. Maimakon haka, jama'a za su tattauna ra'ayinsu da wasu don shawo kansu ta hanyar hujja da lallashi; musamman abin da suke ganin shi ne tabbataccen abu. Idan jama'a suka ɗauki majiyoyinsu a matsayin wajibi ga wasu, hakan zai jawo wa kansu da kuma su wahala.

In principle, the group should set down its sources before giving its opinion on changing the reality. It should not be affected by the reality regarding its sources; rather it should only be affected by the texts and their definite indications, in relation to establishing and disproving the sources. Moreover, the sources that the group establishes for itself will be its Usul without obliging others to abide by them. Rather the group will discuss its opinion with others to convince them through proof and persuasion; especially what it regards as being definite. If the group considered its sources to be binding on others it would create difficulty for itself and for them.