Saboda haka, Shari'ah ba ta ganin ya dace mu bi mutane sai dai dokokin Allah. Sai dai, gaskiyar al'amarin Taqlid ya sa Musulmi suka bi dokokin wasu mujtahidai da suka sanya su a matsayin imamai a gare su, kuma suka mayar da dokokin da waɗannan mujtahidai suka fitar ta hanyar Ijtihadinsu a matsayin mazhabi a gare su. Don haka Shafi'iyyah, Hanafiyyah, Malikiyyah, Hanbaliyyah, Ja'fariyyah da Zaidiyyah da sauransu suna da kasancewa ta zahiri a tsakanin Musulmi. Ko da yake waɗannan mutane suna bin dokokin Shari'ah da waɗannan mujtahidai suka fitar, aikinsu halal ne, domin hakan yana nufin bin dokar Shari'ah. Amma idan sun bi mujtahidin a matsayin mutum ba fitar da ya yi ba, to aikinsu ba halal ba ne, kuma abin da suke bi ba a ɗaukarsa a matsayin dokar Shari'ah ba. Wannan saboda magana ce ta mutum wadda ba daga umarni da hani na Allah ba, wanda Manzon Allah, Muhammad ﷺ, ya kawo mana. Saboda haka, duk waɗanda suke bin mazhabobi dole ne su fahimci cewa suna bin dokokin Allah ne kawai waɗanda waɗannan imamai suka fitar. Idan suna da fahimta akasin haka, to za su yi bayani a gaban Allah saboda barin dokokin Allah da bin mutanen da su kansu bayin Allah ne.
Therefore, the Sharī’ah does not deem it right for us to follow the people except the rules of Allah . However, the reality of Taqlīd has led the Muslims to follow the rules of certain mujtahids whom they have assigned as imams for themselves and they made the rules these mujtahids have deduced by their Ijtihād as a mazhab for themselves. So the Shafi’is, Hanafis, Malikis, Hanbalis, Ja’faris and Zaidis etc have an actual presence amongst the Muslims. Even though these people follow the Sharī’ah rules which have been deduced by these mujtahids, their action is legitimate because it constitutes following a Sharī’ah rule. As for if they followed the mujtahid as a person and not his deduction, then their action is not lawful and what they follow is not considered a Sharī’ah rule. This is because it is a statement of a person which is not from the orders and prohibitions of Allah which have been brought to us by the Messenger of Allah, Muhammad . Consequently, all those who follow mazhabs must understand that they are following only the rules of Allah which have been deduced by those imams. If they have a contrary understanding then they will be answerable to Allah for leaving the rules of Allah and following people who are themselves the servants of Allah .
Wannan magana ce daga mahangar mazhaba. Dangane da barin wadannan hukunce-hukunce kuwa, dole a duba shi. Idan mutum ya karbi wani hukunci amma bai riga ya aikata shi ba, to yana da 'yancin barin shi ya karbi wani hukunci dangane da daya daga cikin sharuda masu rinjaye da ke da alaka da neman yardar Allah. Idan kuma ya riga ya aikata shi a zahiri, to wannan hukunci ya zama hukuncin Allah game da shi. Ba a halatta masa ya bar shi ya karbi wani hukunci ba, sai dai idan hukunci na biyu yana da hujja da ke tabbatar da shi, hukunci na farko kuma ba shi da hujja, ko kuma idan an tabbatar masa ta hanyar ilimi cewa hujjar hukunci na biyu ta fi ta farko karfi, kuma ya gamsu da haka. A irin wannan hali, wajibi ne ya bar hukunci na farko. Wannan saboda yakinin sa da amincewarsa ga hujjar Shari'a ne suka sa shi ya zama hukuncin Allah game da shi. Wannan yana kama da mujtahidi: idan ya sami hujja mafi karfi fiye da hujjar da ya dogara da ita wajen fitar da hukuncin, to dole ne ya bar ra'ayin farko ya karbi sabon ra'ayin saboda karfin hujjar. A kowane hali banda wadannan, ba a halatta wa muqallidi ya bar hukuncin da ya bi ya karbi wani daban bayan ya riga ya yi aiki da hukuncin farko ba.
This is from the perspective of following the rules of a mazhab. As for leaving these rules, it has to be examined. If someone adopted a hukm but has not acted upon it yet then he has the right to leave it and adopt another hukm based on one of the preponderant qualifications which is linked to seeking the pleasure of Allah . If he, in actuality, practised it then this hukm has become the rule of Allah with respect to him. It is not permitted for him to leave it and adopt another hukm except when the second hukm is linked with an evidence and the first hukm is not linked to an evidence or if it was proven to him by way of learning that the evidence of the second hukm is stronger than the first and he is convinced of that, in that case it is incumbent on him to leave the first hukm. This is because his conviction and trust in the Sharī’ah evidence has made it the rule of Allah with respect to him, This is analogous to the mujtahid, when he finds an evidence stronger than the evidence from which he deduced the hukm then he must leave the previous opinion and adopt the new opinion due to the strength of the evidence. In any other situation, it is not allowed for the muqallid to leave the hukm he had followed and adopt a different hukm after he had already acted according to the first hukm.
Game da yin taqlīd ga wani mujtahid a wani hukunci da aka halatta saboda ijma'in Sahabbai da ya faru a kan halatta mai taqlīd ya nemi hukuncin shari'a daga duk wani malami mai ilimi a wata mas'ala. Amma idan mai taqlīd ya zaɓi wani mazhaba kamar mazhabar Shafi'i ko Ja'afar misali, ya kuma ce: "Ina bin mazhabarsa, kuma ina riƙe da ita," to akwai bayanai game da wannan: ba a halatta masa ya bi wani mujtahid daban a mas'alar da ya riga ya aikata ta bisa mazhabar da yake bi ba; amma duk wasu tambayoyi da bai taɓa aiki da su ba a baya, to an halatta masa ya bi sauran mujtahidai a waɗancan mas'aloli.
As for making Taqlīd to another mujtahid for another hukm that is permitted due to the ijma’ of the Sahabah which has taken place on allowing the muqallid to seek legal verdicts from any learned person in an issue. As for when the muqallid selects a mazhab such as the mazhab of Shafi’i or Ja’far for example, and he says; I follow his mazhab and adhere to it, there are some details for this: he is not allowed to follow any other mujtahid in a mas-ala he has already practised according to the mazhab he is following; while any questions he had not acted upon previously, he is allowed to follow other mujtahiddin in those issues.
Duk da haka, ya kamata a bayyana cewa mas'alar da ake halatta masa ya bar hukuncin da yake bi zuwa wani hukunci, sharaɗinta shi ne mas'alar ta zama daban da sauran mas'aloli, kuma barinta ba ya haifar da keta sauran dokokin Shari'ah. Amma idan mas'alar tana da alaƙa da sauran masa'ila (guda: mas'ala), to ba a halatta masa ya barta sai ya bar dukkan masa'ilar da ke da alaƙa da ita, domin dukkansu ana ɗaukarsu a matsayin mas'ala guda ɗaya. Misali, idan mas'alar ta kasance sharaɗi a wani hukunci, ko ɗaya daga cikin rukunan wani aiki cikakke kamar salla, da alwala da rukunan salla. Saboda haka, ba daidai ba ne mai bin mazhabin Shafi'i ya bi ra'ayin Abu Hanifa cewa taɓa mata ba ya ɓata alwala, sannan ya ci gaba da sallah bisa mazhabin Al-Shafi'i. Haka nan bai dace ya bi wanda yake ra'ayin cewa ci gaba da motsi a cikin salla (ko da yaya yawanta) ba ya ɓata salla, ko kuma cewa karatun Fatiha ba ɗaya ne daga cikin rukunan salla ba, sannan ya ci gaba da sallah a matsayin muqallidi ga wanda yake ra'ayin cewa ci gaba da motsi a salla yana ɓata ta, ko kuma cewa Fatiha rukuni ne na salla. Hukuncin da ake halatta a bar shi shi ne wanda barinsa ba zai shafi ayyukan da ake yi bisa wasu dokokin Shari'ah ba.
However, it should be made clear that the issue (mas-ala) for which it is allowed for him to leave the hukm that he has been following for another hukm, it is stipulated that the mas-ala should be separate from other questions, and that leaving it does not entail infringement of other Sharī’ah rules. As for when the mas-ala is connected to other masail (sing:mas-ala) then it is not allowed for him to leave it unless he leaves all the masail connected to it, because they are all considered as one mas-ala. For instance; if the mas-ala was a condition in another hukm, or one of the pillars (arkan) of a complete action such as the prayer (salah), wudu (ablution) and pillars (arkan) of the Salah. Thus, it is not correct for a Shafi’i to follow Abu Hanifah’s opinion that touching the women does not invalidate the wudu and continue praying according to the mazhab of al-Shafi’i. It is not right for him to follow the one who takes the opinion that constantly moving in prayer (to whatever extent this may be) does not invalidate the prayer or that the recitation of the Fatihah is not one of the pillars of prayer and then he continues to pray as a muqallid of the one who holds the opinion that constantly moving in prayer does invalidate it or that the Fatihah is one of the pillars of the prayer. The hukm one is allowed to leave is that whose relinquishment does not affect the actions which are undertaken according to other Sharī’ah rules.