1 – Ni wajibu kwa Muislamu kufuata (kufanya taqlidi) madhehebu fulani yenyewe katika hukumu zote anazozihitaji, kama vile iwapo angetaka kufuata madhehebu ya Ash-Shaafi'iy kwa mfano.

1 – It is for the Muslim to make Taqleed to a Madh’hab, itself, in all of the Ahkaam that he requires, like if he was to make Taqleed to Ash-Shaafi’iy for instance.

2 – Inaruhusiwa kwa Muislamu huyu kuomba maoni mengine tofauti na maoni ya Ash-Shaafi'iy ili kuyafuata, ikiwa kitendo chake hakikuwa kimeunganishwa au kuhusishwa na Mas'alah ambayo anafuata Taqleed ndani yake. Maana yake ni kwamba asiwe tayari ameshatekeleza kitendo hicho kwa kufuata maoni ya Ash-Shaafi'iy. Lakini ikiwa ameshatekeleza kitendo hicho kwa kufuata maoni ya Ash-Shaafi'iy, hata mara moja tu, basi hairuhusiwi kwake kufanya Taqleed kwa mtu mwingine asiyekuwa Ash-Shaafi'iy katika Mas'alah (suala) hiyo, isipokuwa ikiwa atakuwa na uwezo na ujuzi wa kufanya At-Tarjeeh (kupima na kuchagua kati ya dalili na maoni). Katika hali hiyo, ataacha maoni ya Ash-Shaafi'iy na kuchukua maoni mengine yaliyojengwa juu ya Tarjeeh hiyo, na si kwa sababu maoni hayo mapya ni mepesi zaidi au rahisi zaidi kwake kuliko maoni ya Ash-Shaafi'iy.

2 – It is permissible for this Muslim to ask for an opinion other than the opinion of Ash-Shaafi’iy to commit to, if his action had not been linked or connected to the Mas’alah that he is making Taqleed in. This means that if he had not already undertaken the action according to the opinion of Ash-Shaafi’iy. If he had however undertaken the action according to the Shaafi’iy opinion, and if only once, then it is not permitted for him to make Taqleed to other than Ash-Shaafi’iy in that Mas’alah (issue) unless he becomes capable and competent to undertake At-Tarjeeh (outweigh between the evidences and opinions). In that circumstance he would abandon the opinion of Ash-Shaafi’iy to adopt another opinion built upon that Tarjeeh (outweighing) and not because that new opinion is lighter or easier upon him than the Shaafi’iy opinion.

3 – Ikiwa Muqallid atakuwa Mujtahid, inaruhusiwa kwake kuacha maoni aliyokuwa akiyafuata kwa Taqlid na kuchukua maoni aliyoyapata kwa Ijtihad, iwe kitendo chake kimeunganishwa na maoni ya kwanza au hakijaunganishwa nayo (yaani, iwe ameyatekeleza au hajayatekeleza). Hilo ni kwa sharti kwamba iwe ni kwa uwezekano mkubwa au kwa nguvu zaidi katika kuzingatia kwake (Ghalab ‘Alaa Zhannihi) kwamba maoni ya pili ni imara zaidi kuliko ya kwanza kupitia Ijtihad sahihi.

3 – If the Muqallid becomes a Mujtahid, it is permissible for him to leave the opinion that he had been following by Taqleed to adopt the opinion that he has deduced by Ijtihaad, whether his action has connected to the first opinion or has not connected to it (i.e. whether he has acted upon it or not). That is as long as it is most probable or preponderant in his view (Ghalab ‘Alaa Zhannihi) that the second opinion is stronger than the first via a correct Ijtihaad.

4 – Ikiwa Imamu (Khalifa wa Waislamu) atachagua Hukmu fulani ya Shari'ah, basi wakati huo ni wajibu kwa kila Muqallid na kila Mujtahid kuacha au kuachilia maoni yake na kufuata maoni ya Imamu, kulingana na Qaa'idah ya Shari'ah:

4 – If the Imaam (Khalifah of the Muslims) adopts a particular Hukm Shar’iy, it is obligatory at that time for every Muqallid and every Mujtahid to leave or abandon his opinion and to follow the opinion of the Imaam, in accordance to the Shar’iyah Qaa’idah (principle):

Na Al-Qaa'idah Ash-Shar'iyah:

And Al-Qaa’idah Ash-Shar’iyah: