Allah ya yi magana da dukan bil'adama ta hanyar annabcin ubangijinmu Muhammadu ﷺ. Ya ce:

Allah  addressed the whole of mankind through the Prophethood of our master Muhammad  He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya yi magana da mutane da Musulmi game da hukunce-hukuncen Musulunci. Ya ce:

And He addressed the people and the Muslims with the ahkām of Islam. He  said:

Ya ce:

He  said:

Ya ce:

He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Saboda haka, wanda ya ji kiran (khitabi) to, wajibi ne a kansa ya fahimce shi, ya kuma yi imani da shi. Wanda kuma ya yi imani da shi, wajibi ne a kansa ya fahimce shi ya kuma yi aiki da shi, domin hukunci ne na Shari'a (Hukm Shar'i). Don haka tushe ga Musulmi shi ne ya fahimci hukuncin Allah (Hukm) da kansa daga kiran nan. Tun da Mai Shari'a (Ash-Shaari') ya yi kiran kai tsaye ga mutane, ba kawai ga Mujtahidai ko malamai ba, a'a ga dukkan masu hakkin shari'a (mukallafin), to ya zama wajibi a kan masu hakkin shari'a su fahimci wannan kiran har sai sun iya aiki da shi, domin ba zai yiwu a yi aiki da kiran ba tare da fahimtarsa ba. Saboda haka, istinbadi (fitar da hukuncin Allah) ya zama farilla a kan dukkan masu hakkin shari'a (mukallafin), wato ijtihadi ya zama farilla a kan dukkan mukallafai. Sakamakon haka, tushen magana shi ne cewa mukallafi ya karɓi hukuncin Allah da kansa daga kiran Mai Shari'a, domin shi ne aka yi wa wannan magana, wadda ita ce hukuncin Allah.

So for the one who has heard the address he becomes obliged to understand it and believe in it. And the one who believed in it, he is obliged to understand it and act upon it, because it is a Hukm Shar’i (Sharī’ah rule). So the basis for a Muslim is that he himself should understand the rule (Hukm) of Allah  from his  address. Since, the address has been aimed directly at the people by the Legislator and not aimed only at the Mujtahiddin or the ‘Ulama but to all the legally responsible (mukallifin). Thus it became an obligation on the legally responsible (mukallafin) to understand this address until they are able to practise it since it is impossible to act according to the address without comprehending it. Thus, the deduction (istinbat) of Allah’s hukm became fard on all the legally responsible (mukallifin) i.e, Ijtihād became fard on all the legally responsible (mukallifin). Consequently, the basis (asl) is that the legally responsible (mukallaf) person adopts the Hukm of Allah  himself from the address of the Legislator because it is he who has been addressed by this speech, which is the hukm of Allah .

Amma, ainihin halin mukallafai shi ne cewa akwai bambanci a tare da fahimtarsu da iyawarsu ta koyo. Haka kuma sun bambanta wajen ilimi da jahilci. Saboda haka, a zahiri ba zai yiwu ga dukansu su fitar da dukkan hukunce-hukuncen Shari'ah daga dalilai ba, wato ba zai yiwu ga dukkan mukallafai su zama mujtahidai ba. Tun da manufar ita ce fahimtar abin da aka umarta da aiki da wannan fahimta, to ijtihadi wajibi ne ga dukkan mukallafai. Amma ba zai yiwu ga dukkan mukallafai su fahimci umarnin da kansu ba saboda bambancin fahimtarsu da iyawarsu ta koyo, don haka wajibcin ijtihadi ya zama na sadaukarwa (ala al-kifaya). Idan wasu suka yi shi, sauran suna samun sauki daga zunubi. Saboda haka, ya wajaba ga Musulmai masu hakki (mukallafai) cewa a cikinsu akwai mujtahidai da za su fitar da hukunce-hukuncen Shari'ah.

However, the reality of the legally responsible (mukallafin) is that there is a disparity in their understanding and comprehension and in their (aptitude to) learn. They also differ in terms of knowledge and ignorance. Therefore, it is realistically impossible for all of them to deduce all the Sharī’ah rules from the evidences i.e, it is impossible for all the legally responsible (mukallafin) to be mujtahiddin. Since the objective is to understand the address and act upon this understanding, therefore, Ijtihād is fard on all the legally responsible (mukallifin). But it is impossible for all the legally responsible (mukallafin) to understand the address for themselves due to the disparity in their understanding and comprehension and the disparity in learning therefore the obligation of Ijtihād becomes one of sufficiency (‘ala al-Kifaya). If some undertake it the rest are absolved of the sin. Therefore, it became obligatory on the legally responsible Muslims that there should be Mujtahiddin amongst them who will derive the Sharī’ah rulings.

An haramta ambaton wata ra'ayi da ya samo asali daga mutane. Annabi ﷺ ya ce,

A prohibition has been mentioned with regards to adopting an opinion which originates from the people. The prophet  said,

suka ba da fatawa bisa ga son ransu da ra'ayinsu. Ra'ayin da aka fitar da shi ta hanyar ijtihadi ba a dauke shi a matsayin ra'ayin wanda ya fitar da shi ba; a maimakon haka, ana dauke shi da hukuncin Shari'a. Amma abin da ya fito daga mutum, ana dauke shi kawai a matsayin ra'ayi, kuma wannan ne dalilin da ya sa Manzon Allah ﷺ ya kira shi bidi'a. A cikin wani hadisi ingantacce, Annabi ﷺ ya ce:

i.e, they give fatwa according to their own whims and opinions. The opinion which has been deduced is not considered as an opinion originating from the one who deduced it; rather it is (considered) a hukm Shari’. As for what emanates from a person, it is considered (merely) an opinion and this is the reason why the Messenger  called it an innovation (bid’a). In an authentic hadīth the Prophet  said:

Abubuwan da aka ƙirƙira ba tare da asali ba su ne bidi'o'i. Su ne duk abin da ya saɓa wa Alƙur'ani, Sunna, da Ijma'i dangane da hukunce-hukunce (ahkām), ko ta aiki ko ta magana. Amma abin da ba hukunce-hukunce ba ne, kamar ayyuka da abubuwa, bai shiga cikin kalmar bidi'a ba, kuma bai shiga cikin rukunin abin da ake tsawatarwa da hana shi ba. Abin da ya shiga cikinsa shi ne ɗaukar hukuncin wani aiki ko abu daga ra'ayin wani mutum, domin hukunci ba za a iya ɗauka sai daga dalilan Shari'a ba, ba daga wani wuri ba. Saboda haka, Taqlīd da Shari'a ta halatta shi ne ga wanda ba zai iya fitar da hukuncin Shari'a da kansa ba, ya tambayi malami game da wani takamaiman hukuncin Shari'a domin ya koya ya kuma riƙe shi. A taƙaice, ya halatta ga duk wanda bai san wani hukuncin Shari'a ba ya tambayi wanda ya sani, domin ya koya ya riƙe shi, kuma wannan shi ne ma'anar Muqallid na halal bisa doka.

The ‘newly invented issues’ are the innovations. They are whatever contradicts the Quran, Sunnah, Ijma’ in terms of the rules (ahkām) whether by action or speech. As for what is other than the rules (ahkām) such as actions and things it does not fall under the word ‘innovation’ (bid’a) nor does it fall in the category of the rebuked and prohibited, what does fall in it is the taking of the Hukm of an action or thing from the opinion of a person because the Hukm can only be taken from the Shar’i evidences and not from anywhere else. Thus the Taqlīd allowed by the Sharī’ah is for the person unable to deduce the Hukm Shar’i to be allowed to ask the scholar about a particular Hukm Shar’i so as to learn and adopt it. To summarise, it is allowed for anybody unaware of a Hukm Shar’i to ask the one who does know the Hukm so he may learn and adopt it, and this is the meaning of (legitimate) Muqallid legally.