1 – Alguns dos ‘Ulamaa, incluindo Abu Ishaq Al-Marouziy, disseram que, se o Muqallid adotasse, de cada Madh’hab, aquilo que lhe fosse mais fácil e leve, então ele teria cometido Fisq (desobediência manifesta), ou seja, seria pecador e desobediente.

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.

Isso é porque os Hanábilas especificaram que o fisq (desobediência manifesta) se aplica ao mujtahid caso ele siga o que for mais leve e fácil para si. Disse o Imām Aḥmad bin Ḥanbal: Se um homem agisse de acordo com a opinião do povo de Kufa a respeito do Nabīdh (bebida), do povo de Al-Madīnah a respeito do As-Samāʿ, e do povo de Makkah a respeito do Al-Mut‘ah (casamento temporário), então ele seria um fāsiq. E os Hanábilas especificaram que o fisq se aplica ao mujtahid, enquanto o muqallid ʿĀmmiy, caso fizesse taqlīd nisso, não cometeria fisq.

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.

Al-Imām Aḥmad mencionou os três assuntos anteriormente citados porque o povo de Kufa costumava permitir o Nabīdh, o povo de Medina costumava permitir o As-Samāʿ (ouvir cânticos e instrumentos musicais) e o povo de Meca permitia o casamento de 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 – Quanto a ‘Izz ud-Deen ‘Abdis Salaam, ele disse: A ação que o Mujtahid realiza é examinada. Se ela pertence àquilo cuja proibição é amplamente conhecida na Shari‘ah, então ele teria pecado; e se não pertencer, então não teria pecado. Assim, ele restringiu ou especificou a adoção das Rukhas àquilo cuja proibição (Tahreem) não era amplamente conhecida.

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 – Alguns dos ‘Ulamaa, incluindo Ibn ul-Himaam, disseram: Não há impedimento (Maani’) que proíba seguir as Rukhas, pois é permitido à pessoa seguir aquilo que é mais leve para ela. Isso vale para o caso em que o Muqallid não tenha agido de acordo com outro Hukm dentro da mesma Mas’alah (questão). Eles diziam que o Mensageiro de Allah ﷺ costumava amar aquilo que era mais leve para os Sahaabah (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).