1 – Sebagian ulama, termasuk Abu Ishaq Al-Marouziy, berkata bahwa jika seorang muqallid mengambil dari setiap madzhab pendapat yang paling mudah dan paling ringan baginya, maka ia telah melakukan fisq (kefasikan yang nyata), yakni ia berdosa dan durhaka.

1 – Some of the ‘Ulamaa, including Abu Ishaq Al-Marouziy, said that if the Muqallid took that which was easiest and lightest upon him from every Madh’hab, then he would have committed Fisq (clear disobedience) meaning that he would be sinful and disobedient.

Sedangkan para ulama Hanabilah menentukan kefasikan (kedurhakaan yang jelas) bagi mujtahid apabila ia mengikuti pendapat yang paling ringan dan paling mudah baginya. Al-Imam Ahmad bin Hanbal berkata: "Jika seseorang bertindak sesuai pendapat penduduk Kufah mengenai nabidz (minuman), penduduk Madinah mengenai as-sama' (mendengarkan nyanyian), dan penduduk Makkah mengenai al-mut'ah (nikah mut'ah), maka ia telah menjadi fasik." Dan para ulama Hanabilah menentukan kefasikan bagi mujtahid, sedangkan bagi muqallid 'aamiy, jika ia bertaklid dalam hal itu, maka ia tidak melakukan kefasikan.

That is whilst the Hanaabilah specified the Fisq (clear disobedience) to the Mujtahid if he was to follow what was the lightest and easiest upon him. Al-Imaam Ahmad Bin Hanbal said: If a man acted in accordance to the opinion of the people of Kufa in respect to Nabeedh (beverage), the people of Al-Madinah in respect to As-Samaa’ and the people of Makkah in regards to Al-Mut’ah (temporary marriage), then he would have been a Faasiq. And the Hanaabilah specified the Fisq to the Mujtahid whilst the Muqallid Al- ‘Aammiy, if he was to make Taqleed in respect to that, he would not have committed Fisq.

Imam Ahmad menyebutkan tiga perkara yang telah disebutkan sebelumnya karena penduduk Kufah membolehkan nabidz, penduduk Madinah membolehkan as-samaa' (mendengarkan nyanyian dan alat musik), dan penduduk Makkah membolehkan nikah mut'ah.

Al-Imaam Ahmad mentioned the three matters previously mentioned because the people of Kufa used to permit Nabeedh, the people of Al-Madinah used to permit As-Samaa’ (listening to songs and instruments) and the people of Makkah permitted the Mut’ah marriage.

2 – Adapun ‘Izz ud-Deen ‘Abdis Salaam, beliau berkata: Perbuatan yang dilakukan oleh seorang mujtahid diperiksa. Jika perbuatan itu termasuk yang larangannya telah dikenal luas dalam Syariat, maka ia berdosa; dan jika tidak, maka ia tidak berdosa. Oleh karena itu, beliau membatasi atau mengkhususkan pengikutan terhadap rukhsah pada perkara yang keharamannya tidak dikenal luas.

2 – As for ‘Izz ud-Deen ‘Abdis Salaam, then he said: The action that the Mujtahid does is examined. If it is from that which its prohibition is widely known in the Shar’a then he would have sinned and if it was not, then he would not have. He therefore restricted or specified the following of the Rukhas to that which its Tahreem (prohibition) was not widely known.

3 – Sebagian ulama, termasuk Ibnu l-Hammaam, berkata: Tidak ada penghalang yang melarang mengikuti rukhsah, karena seseorang boleh mengikuti pendapat yang paling ringan baginya. Hal itu berlaku selama muqallid tidak mengamalkan hukum lain dalam masalah tersebut. Mereka mengatakan bahwa Rasulullah ﷺ dahulu menyukai hal-hal yang lebih ringan bagi para Sahabat (rah).

3 – Some of the ‘Ulamaa, including Ibn ul-Himaam, said: There is no preventer (Maani’) preventing the following of the Rukhas as it is permitted for the person to follow according to what is the lightest upon him. That is in the case where the Muqallid has not acted in accordance to another Hukm within the Mas’alah (issue). They would say that the Messenger of Allah (saw) used to love that which was lighter for the Sahaabah (rah).