Wani lokaci sai ga mutum ya zo masa cewa zai iya zaɓar tsakanin hukunce-hukunce biyu da aka samo daga ijtihadin malaman mujtahidai biyu. Misali, shin taɓa matarsa yana karya alwala? Imam Shafi'i ya ce eh. Imam Abu Hanifah ya ce a'a.

Sometimes it occurs to a person that he can choose between two rules derived from the Ijtihad of two Mujtahideen. For example, does touching one‟s wife break the Wudhu? Imam Shafi‟i says yes. Imam Abu Hanifah says no.

Dukkan ra'ayoyin biyu suna bisa Daleel. Wasu suna cewa Musulunci yana da sauki, saboda haka sai a zabi mafi sauki. Bayan haka, dukkansu ra'ayoyin Musulunci ne. Bin daya daga cikin ra'ayoyin saboda son zuciya haram ne gaba daya. Domin bin ra'ayin Musulunci yana nufin bin Hukuncin Shar'i. Biyayya ga Hukuncin Shar'i ba ta dogara ga wahala, sauki ko amfani ba. To ta yaya Muqallid zai zabi tsakanin ra'ayoyin Musulunci guda biyu?

Both opinions are based on the Daleel. Some say that Islam is easy therefore choose the easiest. After all both are Islamic opinions. To follow one of the opinions because of one‟s desires is totally Haram (forbidden). As following an Islamic opinion means following the Hukm Shar‟i. The obedience to Hukm Shar‟i is not based on hardship, easiness or benefit. How then does a Muqallid choose between two Islamic opinions?

Allah (SWT) ya ce:

Allah (swt) says:

"Idan kun yi sabani a cikin wani abu, to ku mayar da shi ga Allah da Manzo" (Suratu An-Nisa: 59)

“If you dispute in a thing return it to Allah and the Prophet” (TMQ An-Nisa: 59)

Dole mai bin malami (Muqallid) ya koma ga Allah (SWT) da Manzon Allah ﷺ. A aikace, hakan yana nufin zabar malamin ijtihadi (Mujtahid) wanda ya gamsu da shi cewa hukuncinsa a kan lamarin shi ne daidai. Ana iya cimma zabar Mujtahid daidai ta hanyar:

The Muqallid should return to Allah (swt) and the Prophet (saw). In practice, it means choosing the Mujtahid whom he is convinced with as having the correct ruling for the issue. Choosing the correct Mujtahid can be achieved through:

Yin nazari a kan ra'ayoyin malaman Mujtahidai da bin wanda ya fi gamsarwa. Idan Muqallid bai san hujja ba, ko bai iya tabbatar da karfin hujjar ba, to mafi kyawun sharadi da ya kamata a nema a wajen Mujtahid shi ne babban ilimi da Taqwa.

Studying the opinion of the Mujtahideen and following the one that is most convincing. If a Muqallid does not know the evidence or is unable to verify the strength of the evidence, the best qualification to look for in a Mujtahid is a high degree of knowledge and Taqwa.

Kuma, ya kamata a fahimci cewa mutum bai yin taqlidi ga halin mujtahidi kansa ba. Idan mutum ya bi wani mazhaba, bai bin mai kafa ta ne saboda halayensa ba, sai dai saboda yana ganin cewa shi ya fahimci hukuncin Shari‟a a kan lamarin daidai. Dole ne mutum ya gane cewa yana biyayya ga hukuncin Shari‟a, ba ga Imam Abu Hanifah ko Imam Shafi‟i ba.

As a note of caution, it should be understood that one is not making Taqleed to the personality of the Mujtahid himself. If one follows a Madhab, one is not following a founder because of his personality, but because one believes that he had the correct understanding of Hukm Shar‟i on the issue. One must realise that he is obeying the Hukm Shar‟i not Imam Abu Hanifah or Imam Shafi‟i.

Yana halatta bin Mujtahid a bi ijtihadinsa a Musulunci. Alkur'ani, Sunnah, da Ijma'ar Sahabbai suna goyon bayan haka. A tsawon tarihinmu Musulmi sun kasance suna yin Taqleed, har ta kai ga a wani mataki kofar Ijtihadi ta rufe, kowa kuma yana yin Taqleed. Wannan mataki ya kasance kuskure, domin kasancewar Mujtahidai a cikin Al'ummah farilla ce (wajibi).

Following the Ijtihad of a Mujtahid is permitted in Islam. Qur‟an, Sunnah, and Ijma as-Sahabah support this. Throughout our history the Muslims have been practicing Taqleed, to the extent that at one stage the door of Ijtihad was closed and everyone was making Taqleed. This step was wrong because the existence of Mujtahideen in the Ummah is Fard (obligatory).

Matsalar da muke fuskanta a yau ba matsalar Taqlid ba ce, sai dai matsalar jahilci. Ko da kowa ya kai matsayi mai girma na ilimin addini, za a ci gaba da samun wasu mutane da ke yin Taqlid, kamar yadda ya faru a zamanin Sahabbai (ra) da Tabi'ai.

The problem we face today is not the problem of Taqleed, but the problem of ignorance. Even if everyone reaches a very high level of Islamic knowledge, some people will still be practicing Taqleed as happened during the time of the Sahabah (ra) and Tabi‟een.

Mun yarda cewa biyayya ga Madhhabi ta haifar da matsaloli da yawa, amma wannan laifin jahilcin mutane ne, ba kasancewar Madhhabi ba. Idan aka soke Madhahib, aka tilasta wa kowa yin Ijtihadi da kansa ko da kanta, Musulmi za su ɓace. Kamar yadda ba kowa ne ke iya zama likitan tiyata ko lauya ba, ba za mu iya tsammanin kowa zai kai matakin Mujtahid ba.

We acknowledge that the loyalty to the Madhab has resulted in many problems, but this is a fault of the people‟s ignorance and not the existence of the Madhab. If the Madhahib were abolished and everyone was forced to make Ijtihad by himself or herself, the Muslims would be lost. In the same way that not all people are capable of becoming surgeons or lawyers, we cannot expect everyone to reach the level of a Mujtahid.

Taqlid wajibi ne ga wanda ba shi da ikon fitar da hukunci (hukm) kai tsaye daga nassi. Wannan al'amari ya shafi duk Musulman da ba su san harshen Larabci ba, da Fiqh, da sauransu.

Taqleed is a necessity for those who are not capable of extracting the Hukm (ruling) directly from the text. This matter applies on all Muslims who do not know the Arabic language, Fiqh, etc.

Duk da haka, akwai muhimman abubuwa guda uku da ya kamata a bayyana game da batun Taqleed:

Nevertheless, three crucial points need to be made on the subject of Taqleed:

A. Ba a kamata a yi taqlidi da wani irin son zuciya ga wani Madhhab na musamman ba. Abu ne kawai na karɓar wata makarantar tunani ta musamman. Babu wanda zai iya ko ya kamata ya yi iƙirarin cewa wani Madhhab na musamman shi ne kaɗai Madhhab na Musulunci ko kuma yana da fifiko a kan sauran.

A. Taqleed should not be practiced with any sense of partisanship to a particular Madhab. It is nothing more than the adoption of a particular school of thought. No one can or should claim that a particular Madhab is the only Islamic Madhab or that it has supremacy over others.

B. Biyayya ga Hukuncin Shari'a ce, ba ga wani Mujtahid ba.

B. The obedience is to the Hukm Shar‟i and not to a Mujtahid.

C. Ya kamata a karfafa wa Musulmai gwiwar samun ƙwarewar da ake buƙata don yin Ijtihadi, don haka ya kamata a karfafa musu gwiwar koyon Daleel na hukunce-hukuncen da suke bi. Wannan zai ba Musulmai ilimin Fiqhu da kuma aikin kansa. Barin Taqleed ba za a ɗauke shi a matsayin izinin goyon bayan jahilci ko hana Musulmai wadatar da kansu wajen samun kayan aikin da ake buƙata don yin Ijtihadi ba.

C. Muslims should be encouraged to acquire the skills necessary to perform Ijtihad and thus should be encouraged to learn the Daleel for the rulings they are following. This will provide Muslims with knowledge in Fiqh as well as the action itself. Allowing Taqleed should not be taken as a license for endorsing ignorance or discouraging Muslims from enriching themselves in acquiring the tools necessary for making Ijtihad.