Ijtihādi an bayyana shi a matsayin bayar da iyakar ƙoƙari wajen neman ra'ayi mafi rinjaye game da wani al'amari daga hukunce-hukuncen Shari'ah, ta yadda mujtahid zai ji cewa ba zai iya ƙara wani ƙoƙari ba. Wato fahimtar nassin Shari'ah daga Alƙur'ani da Sunnah bayan ya yi iyakar ƙoƙarinsa wajen samun wannan fahimta, don sanin hukuncin Shari'ah. Wannan yana nufin cewa sai an cika abubuwa uku a cikin istinbaɗin hukuncin Shari'ah kafin a ce ya yi istinbaɗi da ijtihadi na halal, watau sai an cika abubuwa uku kafin aikin ya zama ijtihadi: Na farko, bayar da ƙoƙari ta yadda zai ji cewa ba zai iya ƙara ƙoƙari ba. Na biyu, wannan ƙoƙari ya zama neman ra'ayi mafi rinjaye game da wani al'amari daga hukunce-hukuncen Shari'ah. Na uku, wannan ra'ayi game da al'amari ya zama daga nassin Shari'ah, domin neman wani abu daga hukunce-hukuncen Shari'ah ba zai yiwu ba idan ba daga nassin Shari'ah ba, saboda hukmu Shar'i shi ne abin da Mai Shari'a ya ƙayyade game da ayyukan bayi. Don haka wanda bai yi ƙoƙari ba, ba a ɗaukarsa mujtahid. Haka kuma wanda ya yi ƙoƙari yana neman ra'ayi mafi rinjaye a waje da hukunce-hukuncen Shari'ah, daga ilimomi da ra'ayoyi, ba a ɗaukarsa mujtahid. Kuma wanda ya nemi hukunci daga hukunce-hukuncen Shari'ah ta waje da nassin Shari'ah, ba a ɗaukarsa mujtahid. Don haka mujtahid yana iyakance ne ga abin da ya yi iyakar ƙoƙarinsa wajen fahimtar nassin Shari'ah don sanin hukuncin Allah. Duk abin da ya wuce haka daga cikin malamai, waɗanda suke bayyana maganganun imamin mazhabarsu, suna ƙoƙarin fahimtar maganganunsa da cire hukunce-hukunce daga cikinsu, ko kuma suna fifita ra'ayin wasu malamai akan ra'ayin wasu ba tare da hanyar hujjojin Shari'ah ba, da makamantan haka, babu ɗaya daga cikinsu da ake ɗaukarsa mujtahid bisa wannan ma'anar. Hukuncin ijtihadi yana takaita ne ga fahimtar nassoshin Shari'a, bayan an yi iyakar kokari a kan hanyar samun wannan fahimta domin sanin hukuncin Allah. Don haka nassoshin Shari'a su ne abin fahimta, kuma su ne abin nema domin sanin ra'ayi game da wani al'amari daga hukunce-hukuncen Shari'a.

Ijtihād has been defined as the expenditure of effort, seeking the (preponderate) opinion about a thing from the Sharī’ah rules in a manner in which the mujtahid feels unable to exert any more i.e, it is the comprehension of the Sharī’ah text from the Qur’ān and the Sunnah after exerting ones outmost in arriving at this comprehension in order to gain cognizance of the Sharī’ah rule. This means three issues need to be fulfilled in the inference (istinbat) of the Sharī’ah rule until it can be said he has made the inference with a legitimate Ijtihād that is, three issues have to be met until the action can be called an Ijtihād: First, exerting effort in a manner he feels himself unable to exert any more. Second, this exertion should be in search for a preponderate opinion about an issue from the Sharī’ah rules. And third, this opinion about an issue should be from the Sharī’ah texts because seeking a thing from the Sharī’ah rules is not possible if it is not from the Sharī’ah texts and that is because the hukm Shar’i is the address of the Legislator regarding the actions of the servants. This means the one who does not exert effort he is not considered a mujtahid. And whoever exerts effort seeking the (preponderate) opinion in other than the Sharī’ah rules from disciplines and views, he is not considered a mujtahid. And whoever seeks an opinion from the Sharī’ah rules from other than the Sharī’ah texts he is not considered a mujtahid. So the mujtahid is restricted in what he exerts his utmost effort in understanding the Sharī’ah texts on order to know the hukm of Allah . Anything other than that in terms of the Ulama; who explain the sayings of the imam of their mazhab (school of thought), attempt to comprehend his sayings and deduce rulings from it, or outweigh the opinion of some Ulama over the opinion of others without the medium of the Sharī’ah evidences etc, None of them are considered mujtahids according to this definition. The order of Ijtihād is restricted to the comprehension of the Sharī’ah texts after exerting the utmost effort in the path of arriving at this comprehension in order to know the hukm of Allah . So the Sharī’ah texts are the object of comprehension and they are the object of seeking the opinion about a thing from the Sharī’ah rules.

Abin da ya kamata ya bayyana shi ne cewa nassoshin Shari'ah su ne Alkur'ani da Sunnah kawai, babu wani abu banda su. Duk wani rubutu banda su ba a dauke shi a matsayin nassin Shari'ah ba, ko wane matsayi ne mai fadinsa yake da shi. Saboda haka maganganun Abu Bakr, 'Umar, Ali ko kowane daga cikin Sahabbai ba a dauke su a matsayin nassin Shari'ah ta kowace hanya ba. Haka nan maganganun Mujtahidai kamar Ja'afar, al-Shafi'i, Malik da sauran Mujtahidai ba a dauke su nassin Shari'ah kwata-kwata. Saboda haka yin kokari wajen fitar da hukunci daga maganganun wadannan mutane ko na kowane mutum, ko wanene shi, ba a dauke shi Ijtihadi ba. Maimakon haka, ana dauke shi a matsayin ra'ayin mutumin da ya yi wannan fahimtar ne da kansa, kuma ba shi da wata daraja a Shari'ah. Balle kuma fitar da hukunci daga maganar kowane mutum daga cikin Sahabbai, Tabi'ai, Mujtahidai da sauransu, Shari'ah ba ta halatta hakan ba, domin hakan fitar da hukuncin Shari'ah ne daga wata majiya banda Alkur'ani da Sunnah. Wannan haram ne a Shari'ah, domin hakan hukunci ne da abin da Allah bai saukar ba. Kuma tun da abin da Allah ya saukar yana iyakance ne ga Littafi da Sunnah, duk wani abu banda Alkur'ani da Sunnah ba wahayin Allah ba ne. Don haka daukar hukunci daga gare shi ba komai ba ne illa daukar abin da Allah bai saukar ba. Kuma hukuncin da ba ya cikin abin da Allah ya saukar haram ne babu shakka.

What should be clear is that the Sharī’ah texts are the Quran and the Sunnah and none other. Any other text is not considered a Sharī’ah text whatever the status of the one who said it. So the sayings of Abu Bakr , ‘Umar , Ali  or any other from the Sahabah  are not considered as Sharī’ah texts in any way whatsoever. Likewise the statements of Mujtahidin such as Ja’far, al Shafi’i, Malik and other Mujtahidin are not considered Sharī’ah texts at all. So exerting effort in deducing a rule, from the statements of those people or any other human being whoever they may be is not considered Ijtihād. Rather it is considered as the opinion of the person himself who made the inference and it has no value in the Sharī’ah. Not to mention that the deduction of a hukm from the saying of any individual from the Sahabah, Tabi’een, Mujtahidin and others is not allowed by the Sharī’ah since it is an inference of a Sharī’ah rule from a source other than the Qur’ān and Sunnah. This is harām in the Sharī’ah because it is judging by other than what Allah  has revealed. And because what Allah  has revealed is restricted to the Kitab and Sunnah, any thing other than the Qur’ān and Sunnah is not from Allah’s  revelation. So adopting a hukm from it is nothing more than adopting something Allah  has not revealed. And a hukm which is not according to what Allah  has revealed is definitely harām.

Al-Qur'ani da Sunnah suna cikin harshen Larabci. Littafi (Al-Kitab) da Sunnah sun zo ne a matsayin wahayi daga Allah, ko dai a cikin lafazi da ma'ana, kamar Al-Qur'ani, ko kuma a cikin ma'ana kawai. Manzon Allah ﷺ ya bayyana wannan ma'ana da kalmominsa, wato hadisi. A kowane hali, duka suna cikin harshen Larabci wanda Manzon Allah ﷺ ya yi magana da shi. Wannan magana kuwa ko dai tana da ma'anar harshe kawai, kamar kalmar 'mutrafin' (masu dukiya da walwala), ko kuma tana da ma'anar Shari'a kawai, sannan ma'anar harshe ta zama an manta da ita, kamar kalmar 'gha'it' (bayan gida). Ko kuma tana da ma'anar harshe da ma'anar Shari'a tare, kamar kalmar 'tahara' a misalai irin su 'tahhara' (tsarkakewa) da 'mutahhirun' (masu tsarkakewa). Saboda haka, domin fahimtar nassi sai mutum ya dogara da ilimin harshe da ilimin Shari'a, har sai ya yiwu ya fahimci rubutun ya kai ga fahimtar hukuncin Allah. Sakamakon haka, dukkan sharuddan Ijtihadi suna dogara ne akan abubuwa biyu, su ne: samuwar ilimin harshe da ilimin Shari'a. Tun daga farkon Musulunci har zuwa karshen karni na biyu bayan Hijira, Musulmi ba su bukatar wasu ka'idoji na musamman don fahimtar nassosin Shari'a, ba ta fuskar harshe ba, ba kuma ta fuskar Shari'a ba. Hakan ya faru ne saboda kusancin zamaninsu da Manzon Allah ﷺ, da kuma saboda abin da suka fi damuwa da shi a rayuwa shi ne addini. Haka kuma ya faru saboda kyawun dabi'ar harshensu da tsaftar harshensu. Don haka, babu sharuddan Ijtihadi da aka sani. Amma Ijtihadi a matsayin al'amari ya shahara sosai. Kuma mujtahidai suna iya kasancewa dubbai. Dukkan Sahabbai mujtahidai ne, kusan yawancin sarakuna da gwamnoni da alkalai kuma suna cikin mujtahidai. Sai dai yayin da harshen Larabci ya lalace, sai aka kafa takamaiman ka'idoji domin gyara shi. Sa'ad da mutane suka shagala da duniya, adadin masu sadaukar da kansu ga (karatun) addini ya ragu, kuma karya wajen danganta hadisai ga harshen Manzon Allah ﷺ ta yadu, sai aka kafa ka'idoji game da mansukh da nasikh, game da karɓa ko ƙin karɓar hadisai, domin fahimtar yadda ake fitar da hukunci daga ayoyi da hadisai. Lokacin da duk wannan ya faru, adadin mujtahidai ya ragu, sai mujtahidi ya fara gudanar da ijtihadinsa bisa ka'idoji na musamman, ta hanyarsu yake kai ga takamaiman mas'aloli waɗanda suka bambanta da ka'idojin wasu. Waɗannan ka'idoji kuma sun kafu ko dai ta hanyar yawan aiki wajen fitar da hukunce-hukunce daga nassoshi, kamar an tsara su ne domin ya bi hanya ɗaya kawai, ko kuma yana bin wasu ka'idoji, sannan ya fara fitar da hukunce-hukunce bisa su. Hakan ya sa mujtahidi yana yin ijtihadi bisa wata hanya ta musamman wajen fahimtar nassosin Shari'a da karɓar hukuncin Shari'a daga nassosin. Wasu mujtahidai kuma sun yi koyi da wani mutum a hanyarsa ta ijtihadi, amma ba su yi koyi da shi a hukunce-hukunce ba, sai dai sun fitar da hukunce-hukuncen da kansu bisa hanyar wannan mutumin. Wasu Musulmi kuma sun ƙware sosai a wani fanni daga ilimomin Shari'a, sun kuma yi ƙoƙari wajen neman hukunci daga hukunce-hukuncen Shari'a game da takamaiman al'amura da aka gabatar musu, ba game da dukkan al'amura ba. A zahiri, saboda haka, mun ga nau'i uku na mujtahidai a cikin Musulmi: mujtahidi mutlaƙ (wanda ya yi ijtihadi cikakke), mujtahidi mazhab (mujtahidi a cikin wata makaranta ta fikihu) da mujtahidi mas'ala (mujtahidi a cikin mas'ala guda ɗaya).

Game da mujtahid mazhab kuwa, shi ne wanda yake bin sauran Mujtahidai a cikin hanyarsu ta Ijtihādi, sai dai yana yin Ijtihādi a cikin ahkām amma ba ya yin taklidi ga imamin mazhabinsa. Babu wasu sharuɗɗa ga mujtahid mazhab sai dai sanin ƙa'idodi da dalilan mazhabar, kuma yana da izinin bin ƙa'idodin mazhabar ko ya saɓa musu da ra'ayinsa a cikin mazhaba guda. Saboda haka, yana halatta ga wanda yake bin mazhaba ya yi Ijtihādi a cikin wannan mazhaba, ya kuma saɓa wa imamin mazhaba a wasu ƙa'idodi da al'amura idan dalili ya bayyana gare shi ya fi ƙarfi. An riwaito daga malamai cewa suna cewa:

As for the mujtahid mazhab he is someone who follows other Mujtahiddin in their methodology of Ijtihād, however he exercises Ijtihād in ahkām but does not imitate the imam of his school. There are no conditions for the mujtahid mazhab except having knowledge of the rules and evidences of the mazhab and he is allowed to follow the rules of the mazhab or disagree with them with his own opinion within the same mazhab. Due to this, it is allowed for the one who follows a mazhab to exercise Ijtihād within this mazhab and disagree with the imam of the mazhab in some rules and issues if an evidence appears to him to be stronger. It has been reported about the imams that they used to say

Ɗaya daga cikin misalai mafi bayyana a kan wannan shi ne na Imam Ghazali, wanda ya kasance mabiyin mazhabar Shafi'i, amma yana da ijtihadai a cikin mazhabar Shafi'i waɗanda suka saɓa wa ijtihadan Shafi'i da kansa. Na biyu kuma shi ne mas'alar mujtahid. Ba shi da wasu sharuɗɗa ko hanya ta musamman. Sai dai, ana halatta ga duk wanda yake da ilimin wasu daga cikin Shari'ah da kuma ilimin harshe wanda ke ba shi damar fahimtar nassoshin Shari'ah, ya yi ijtihadi a cikin mas'ala guda ɗaya. Don haka yana halatta gare shi, a cikin mas'ala guda ɗaya, ya yi nazari a kan ra'ayoyi da hujjojin mujtahidai, da hanyar tunaninsu, kuma daga nan zai iya kaiwa ga takamaiman fahimta ta hukuncin Shar'i wanda yake zaton shi ne hukuncin Shar'i tare da mafi ƙarancin shakka, ko ya yi daidai da ra'ayin mujtahidan ko kuma ya saɓa mata. A cikin mas'ala guda ɗaya, ana halatta gare shi ya yi nazarin hujjojin Shari'ah ya fahimci daga cikinsu abin da yake ganin shi ne hukuncin Shar'i tare da mafi ƙarancin shakka, ko wannan mas'ala an riga an yi nazarinta a wajen mujtahidai ko ba a yi ba. Ya isa mujtahid a cikin mas'ala guda ɗaya ya zama masani game da duk abin da ya shafi wannan mas'ala, kuma wajibi ne ya san hakan, amma babu laifi idan bai san mas'aloli da ba su shafe ta ba, daga cikin al'amuran da suka shafi Usul da fiqhu.

One of the clearest examples for this is that of imam Ghazali who was a follower of the Shafi’i mazhab, but he had Ijtihāds in the mazhab of Shafi’i which contradicted the Ijtihāds of al-Shafi’i himself. The second is the mujtahid mas’ala. He has no specific conditions or method. However, it is allowed for whoever has knowledge of some of the Sharī’ah and linguistic disciples which enables him to understand the Sharī’ah texts, to exercise Ijtihād in a single issue. So it is allowed for him, in a single issue, to study the views and evidences of mujtahiddin, and their line of reasoning and from that he can reach a specific understanding of the hukm Shar’i which he presumes with the least amount of doubt to be the hukm Shar’i whether it agrees with the opinion of the Mujtahiddin or disagrees with it. In a single issue it is allowed for him to study the Sharī’ah evidences and understand from it what he deems with least amount of doubt to be the hukm Shar’i whether this issue has been previously studied by the Mujtahiddin or not. It suffices for the mujtahid in a single issue to be knowledgable about whatever relates to that issue, and it is essential that he is cognizant of that, but there is no harm if he is unaware of issues not related to it, from matters related to Usul and fiqh (jurispudence).

Baya ga halin da aka samu a zamanin Sahabbai da Tabi'ai da abin da ya biyo bayan zuwan mazhabobi da malamai, akwai mutanen da suke fahimtar nassosin Shari'a kuma suke fitar da hukunce-hukunce daga cikinsu kai tsaye ba tare da wasu sharuddan ba, kamar yadda lamarin yake a zamanin Sahabbai. Akwai kuma mutanen da suka ci gaba da zama mabiya wata mazhaba ta musamman, amma suna da ijtihadai da suka saba wa ra'ayin imaminsu. Don haka a zahirin abin da ya faru, mazhaba mai ijtihadi da mas'ala mai ijtihadi suna da kasancewa. Wannan kuwa dangane da zahirin abin da ya faru ne. Dangane da ijtihadin kansa kuwa, ana iya raba shi zuwa sassa. Saboda haka yana yiwuwa mutum ya zama mujtahidi a wasu nassoshi amma ba a wasu ba. Amma ra'ayin wasu mutane da suke cewa cancantar yin ijtihadi tana samuwa ne idan mutum ya san dukkan ilimomin da aka sani, to babu wata hujja ga wannan ma'ana, kuma ba ya dacewa da zahirin abin da ke faruwa, domin mutum yana iya samun cancantar amma ba zai zama mujtahidi ba saboda bai sanya kansa wahalar nazarin wannan mas'ala ba. Domin malaka tana nufin karfin fahimta da hadin kai (wato iya haɗa abubuwa). Wannan kuwa ana iya samunsa ga mutumin da yake da kaifin basira sosai tare da wani ilimi na ilimomin harshe da na Shari'a, kuma ba ya bukatar ya kewaye dukkan ilimomin harshe da na Shari'a. Fahimtar ilimomin Shari'a da na harshe na iya kasancewa a matsayin ilimi saboda karatu da koyarwa, amma malaka ba ta kasancewa a wannan malami saboda rashin tunani. Ijtihadi kuwa wani tsari ne na zahiri mai sakamako na zahiri, wato bayar da kokari a aikace wajen isa ga hukunci. Amma kasancewar malaka ba a kiranta ijtihadi. Saboda haka mutum yana iya yin ijtihadi a wasu mas'aloli amma ba a wasu ba. Yana iya yin ijtihadi a furu'i (rassan hukunce-hukunce) amma ba a wasu fagage ba. Saboda haka, a bayyane yake cewa Ijtihādi yana rabe-rabe zuwa sassa, amma rarraba Ijtihādi ba yana nufin cewa Ijtihādi yana iya rarrabuwa ta yadda mujtahid zai iya yin Ijtihādi a wasu fannoni na fiqhu na Musulunci amma ba zai iya a wasu ba. Maimakon haka, ma'anar rarraba Ijtihādi ita ce yiwuwar fahimtar wasu dalilai saboda bayyanarsu da rashin rikitarwarsu. Rashin iya fahimtar dalilai kuma yana faruwa ne saboda zurfinsu da sarkakiyarsu da kasancewar dalilai daban-daban da ke bayyana kamar sabani. Hakan na iya faruwa a cikin ginshiƙan ka'idojin usul (qawa'id usuliyya) ko kuma cikin hukunce-hukuncen Shari'ah. Don haka rarraba Ijtihādi yana dangantaka ne da iyawar istinbadi, ba da fannonin fiqhu ba.

Kuma Ya ce:

And He  said:

Dukkan ayoyin biyu suna magana ne a kan bayar da shaida. Aya ta farko ta bayyana cewa shaidun su kasance daga cikin Musulmi. Aya ta biyu kuma ta bayyana cewa su kasance daga cikin Musulmi da kuma wadanda ba Musulmi ba. Wato, aya ta farko ta sanya sharadin cewa shaidar ta kasance ta Musulmi, yayin da aya ta biyu ta ba da izinin cewa shaidar ta kasance ta wanda ba Musulmi ba. Yana da muhimmanci a san yadda ake daidaita su, watau yana da muhimmanci a san cewa aya ta farko ba ta takaita ba (mutlaq) dangane da shaida, aya ta biyu kuma ta takaita (muqayyad) shaidar wasiyya a lokacin tafiya. Ya kamata a sani cewa aya ta biyu tana ba da izinin shaidar wadanda ba Musulmi ba a lokacin wasiyya da makamancin haka a fannin mu'amalar kasuwanci. Ya fi dacewa a yi haka a sauran al'amura. Haka kuma, wadannan ayoyi biyu suna nuna cewa shaidar ya kamata ta kasance daga shaidu biyu adalai. Wannan yana samun goyon bayan wata aya, wadda ita ce maganar Allah:

Both ayāt are about giving testimony. The first states that the witnesses should be from the Muslims. The second states that they should be from Muslims and from non-muslims. i.e, the first ayah stipulates that the witness be a Muslim while the latter permits the witness to be a non muslim. It is essential to know the way in which they are reconciled that is, it is essential to know that the first ayah is unrestricted (mutlaq) with regards to testimony and the second restricts (muqayyad) the testimony of bequests (wasiyya) on journeys. It must be known that the second ayah permits the testimony of non-muslims at the time of the bequest and the like in terms of commercial transactions. It is by greater reason that this should be the case in other things. As well, those two verses indicate that the evidence should be (from) two just witnesses. It is supported by another ayah which is the saying of Allah :

Ta yaya hakan ya dace da abin da aka tabbatar a cikin Sahih (na Bukhari) game da Annabi ﷺ cewa ya karɓi shaidar mace ɗaya dangane da renon yara (rada'a)? Kuma cewa ya karɓi shaidar mutum ɗaya tare da rantsuwar mai ƙara? Ibn 'Abbas ne ya ruwaito shi:

How does that fit in with what has been established in the Sahih (of Bukhari) about the Prophet  that he accepted the testimony of one woman in regard to fosterage (rada’a)? And that he accepted the testimony of a single witness with an oath of the plaintiff? Narrated by Ibn ‘Abbas:

A cikin wani Hadisi wanda Jabir ya ruwaito

In another Hadith which is narrated by Jabir

An wannan hadisi ya fito daga Amirul Mu'minin Ali ɗan Abi Dalib:

It is narrated by Amir al-Mu’minin ‘Ali ibn Abi Talib:

Yana da kamar akwai sabani tsakanin dalilai. Duk da haka mujtahidin da ke bincikar lamarin ya gano cewa abin da ayar da hadisai suka ambata shi ne adadi mafi cika a shaida. Idan ba a cika adadin cikakke ba, hakan ba ya nufin ba a karɓar wani adadi, domin nisabi (adadi) yana da alaƙa da ɗaukar nauyin shaida. Game da sauke nauyin alƙali da hukunci, ba a ƙayyade adadin shaidu ba, sai dai abin da aka ƙayyade shi ne hujja, wato duk abin da zai nuna gaskiya, ko da shaidar mace ɗaya ko namiji ɗaya tare da rantsuwar mai haƙƙi. Sai dai idan nassin Shari'a ya zo yana ƙayyade adadin shaidu kamar yadda yake a shaidar zina, to an iyakance shi da nassin. Haka nan, Manzon Allah ﷺ ya ƙi mushrikai a yakin Uhudu. Bai karɓe su su shiga yaƙi tare da Musulmi ba. Ya ce:

It seems that there is a contradiction between the evidences. However the mujtahid who scrutinises the issue finds that what the ayah and the ahadith mention is the most complete number in testimony. If the complete number is not met it does not mean any other number is not accepted, since the nisab (number) concerns taking up the responsibility of testimony. As for the judge’s discharging of his duty and ruling, the number of witnesses has not been stipulated but what is stipulated is the proof, which is whatever will demonstrate the truth even by the testimony of a single woman or single man along with the oath of the plaintiff (sahib al-haqq). However, if the Sharī’ah text has come specifying the number of witnesses as in the testimony for fornication, then it is restricted by the text. Also, the Prophet  rejected the Mushrikin at the battle of Uhud. He did not accept them to participate with the Muslims in the battle. He  said:

Amma ya karɓi taimakon Mushrikai a Hunayn. Ta yaya za a daidaita waɗannan dalilai guda biyu? Dole ne mujtahid ya sani cewa Manzon Allah ﷺ bai karɓi taimakon Mushrikai a Uhud ba, kuma ya ƙi neman taimakonsu saboda sun so su yi yaƙi ƙarƙashin tutarsu, tun da sun zo suna bambanta kansu da ita. Don haka ƙin nasa yana da 'illa (dalili), wato sun yi yaƙi ƙarƙashin tutarsu da daularsu. Amma ya karɓa kuma ya nemi taimakonsu a Hunayn saboda sun yi yaƙi ƙarƙashin tutar Manzon Allah ﷺ. 'Illar ƙin neman taimakonsu ba ta nan, don haka neman taimako ya halatta. Da wannan bayani da sauran misalai irinsa, rikicin dalilai yana ƙarewa.

But he accepted the help of the Mushrikin at Hunayn. How are those two evidences to be reconciled? The mujtahid should know that the Messenger  did not accept the Mushrikin at Uhud and refused to seek their help because they wished to fight under their own banner since they came distinguishing themselves with it. So his refusal has an ‘illah (reason), which is that they were fighting under their own banner and state. He  accepted and sought their help in Hunayn because they fought under the banner of the Messenger . The ‘illah of refusing to seek help from them is absent so seeking help is allowed. And with this clarification and other such examples the conflict of evidences cease.

Saboda haka, ikon fahimta da kwatanta hujjojin nassi sharaɗi ne na asali. Don haka mujtahid mutlaq dole ne ya kasance yana da masaniya game da bambance-bambancen hukunce-hukuncen Shari'ah da rarrabuwarsu, hanyoyin tabbatar da su, fannonin dalalarsu ta fuskar ma'anoni (wujuh dalālatiha ala madlulatiha), bambancin matakai da sharuɗɗan da aka amince da su. Haka kuma dole ne ya san hanyoyin ba da fifiko ga wata hujja a kan wata idan sun saɓa wa juna. Wannan yana wajabta masa ya san masu ruwaya (ruwwa), hanyoyin ƙi da tabbatar da ruwaya (jarh wa ta'dīl), kuma ya kasance masani kan dalilan saukar wahayi (asbab nuzul) da nassoshi na nasikh da mansukh.

So the ability to comprehend the textual evidences and to compare them is a basic condition. Consequently, the mujtahid mutlaq must be conversant with discernment of the Sharī’ah rules and their divisions, ways of establishing them, aspects of their textual implications from their meanings (wujuh dalālatiha ala madlulatiha,) difference of levels and recognised conditions. And he must know the angles of outweighing them when they contradict. This obliges him to be acquainted with transmitters (ruwwa), methods of invalidation and attestation (jarh wa ta’dīl), and he should be familiar with the causes of revelation (asbab nuzul) and abrogation (nasikh wa mansukh) in the texts.

Dangane da sanin ma'anonin lafazi (dalālat al-lafẓ), wannan yana bukatar sanin harshen Larabci. Ta hanyar sanin Larabci, mutum zai iya sanin ma'anar maganganu, da bangarorin fasaharsu da abin da suke nunawa, da sanin sabanin malamai game da kalma guda, har sai an koma ga masu ruwayar hadisi amintattu da abin da masana harshe da masu tsara kamus suke fada a kanta. Ba ya isa a san daga kamus cewa "qur'" yana nufin tsarki da haila, kuma "nikāh" yana nufin jima'i da kwangilar aure. Ya kamata ya sami sanin harshen Larabci a fagen gaba daya ta fuskar nahawu, sauyin kalmomi, balaga da magana da karin magana da makamantansu. Wannan zai ba shi damar nazarin ma'anar kalma guda da jumla bisa ga harshen Larabawa da yadda masu fasaha a magana suke amfani da shi, kuma zai ba shi damar duba littattafan harshen Larabci ya fahimci daga cikinsu abin da yake bukata. Sai dai wannan ba yana nufin ya zama mujtahidi a cikin rassan harshen ba. Ba a sharadanta cewa ya kai matsayin al-Asma'i a harshe ko Sibawaihi a nahawu ba. Ya isa ya zama yana da masaniya a salon magana, ta yadda zai iya bambance tsakanin nuna ma'anonin lafazi, da jumloli, da salo irin su mutābaqa (dacewa), tadmīn (sanya ma'ana cikin wata kalma), ḥaqīqa (ma'ana ta zahiri), majāz (ma'ana ta alama), kināya (kirari), mushtarak (kalma mai ma'anoni da yawa), mutarādif (kalmomi masu ma'ana daya) da sauransu. A takaice, matsayin ijtihādi na mutlaki ba zai kai ga kowa ba sai wanda yake da sifofi biyu: na farko, fahimtar manufofin Shari'a (maqāṣid) ta hanyar fahimtar hujjojin nassi. Na biyu, fahimtar harshen Larabci da ma'anar lafazansa da jumlolinsa da salonsa. Ta haka ne zai yiwu a fitar da hukunce-hukunce bisa ga fahimtar wadannan. Kasancewa mujtahid ba yana nufin ya kasance yana da cikakken ilimin dukkan nassoshi, kuma ya iya fitar da hukuncin kowace mas'ala ba. Mujtahid mutlaq na iya zama mujtahid a mas'aloli da dama har ya kai matakin ijtihadi mutlaki. Ko da bai san wasu mas'aloli da ba su cikin fagensa ba, ba sharadi ba ne ga mujtahid mutlaq ya san dukkan mas'aloli, da dukkan hukunce-hukuncen mas'aloli, da sanin bambancinsu. Saboda haka, kasancewar mujtahid mutlaq ba abu ne mai wahala ba, a'a yana yiwuwa kuma yana iya samuwa idan mutum ya kasance da cikakken niyya. Matakin mujtahid a mas'ala yana yiwuwa ga kowa ya kai shi bayan ya koyi abin da ya zama wajibi daga ilimomin harshe da na Shari'ah.