Yeye ni Mujtahid mwenye uwezo wa kuweka Qawaa'id (kanuni) za Usool ul-Fiqh. Kwa hivyo yeye huweka misingi ya Usool na kuweka Qawaa'id ambazo amefungwa na kuzuiwa nazo katika Ijtihaad yake. Yeye hujishughulisha au kuanza Ijtihaad katika Masaa'il zote za Fiqh, na hiyo ni kwa sababu masharti yote ya Ijtihaad yametimia kikamilifu ndani yake. Mifano ya Mujtahid kama huyu ni A'immah (Maimamu) wa Madhaahib (madhehebu ya Fiqh) kama Al-Imaam Ash-Shaafi'iy, Abu Haneefah, Al-Imaam Ahmad Bin Hanbal, Al-Imaam Maalik, Ibn Hazm na Ja'far As-Saadiq miongoni mwa wengineo.
He is the Mujtahid who has the capability to set the Qawaa’id (principles) of Usool ul-Fiqh. So he sets the foundations of the Usool and sets the Qawaa’id that he is bound and restricted to in his Ijtihaad. He undertakes or embarks on Ijtihaad in all of the Masaa’il of Fiqh and that is because all of the conditions of Ijtihaad are amply fulfilled within him. Examples of such a Mujtahid include the A’immah (Imaams) of the Madhaahib (schools of Fiqh) like Al-Imaam Ash-Shaafi’iy, Abu Haneefah, Al-Imaam Ahmad Bin Hanbal , Al-Imaam Maalik, Ibn Hazm and Ja’far As-Saadiq amongst others.
Hata hivyo, hii haimaanishi kwamba Mujtahid Al-Mutlaq ana 'Ilm (elimu) ya kila Hukm moja moja, kwani hilo si lililokusudiwa. Hiyo ni kwa sababu si hali halisi ya binadamu, na hata Sahaabah (rah) walisita katika masuala mengi (Masaa'il), kama vile 'Umar (ra) kuhusu kupigana na wale waliokataa kulipa Zakaah baada ya kifo cha Mtume ﷺ, au Abu Bakr (ra) kuhusu Mas'alah (suala) la urithi wa bibi (nyanya). Au mfano wa Al-Imaam Maalik, alipoulizwa maswali katika Mas'alah (masuala) 40 na akajibu kuhusu 36 kati yake kwa kusema: 'ريِدْ أ ل' (sijui).
This does not however mean that the Mujtahid Al-Mutlaq has ‘Ilm (knowledge) of every single Hukm as this is not what is meant. That is because this is not the reality of the human being and even the Sahaabah (rah) had cause to pause at a great number of issues (Masaa’il) like ‘Umar (ra) in respect to fighting those who withheld the paying of the Zakaah following the death of the Messenger (saw) or Abu Bakr (ra) in respect to the Mas’alah (issue) of the inheritance of the grandmother. Or like the example of Al-Imaam Maalik when he was asked questions in 40 Mas’alah (issues) and replied in respect to 36 of them: ‘ريِدْ أ ل) ‘I do not know).
Bali, kinachokusudiwa ni kwamba Mujtahid Al-Mutlaq anayo uwezo na kipawa katika Ijtihaad kinachomwezesha kuchunguza, kufanya istinbaat (kupata hukumu kwa kuchimbua dalili), na kuweka Usuul na Qawaa'id katika idadi ya masuala ya Fiqhi yanayojumuisha kwa ujumla Ahkaam Ash-Shar'iyah zote. Matokeo yake, Fiqhi inazaliwa kama ile ya Fiqhi ya Ash-Shaafi'iy au Abu Haneefah na mfano wao, na Madhehebu yanahusishwa naye kwa upande wa Ijtihaad, yaani mbinu maalumu ambayo wanafunzi wake hufuata baada yake. Hiyo ni kama Madhehebu manne yanayojulikana, Madhehebu ya Ja'fari na Madhehebu ya Zhaahiry miongoni mwa mengineyo.
Rather, what is meant, is that the Mujtahid Al-Mutlaq has the potential and capability in respect to Ijtihaad that makes him capable of examining, deducing (Istinbaat) and laying down or setting the Usool and Qawaa’id in a number of Fiqhiy issues that encompass in a general manner the Ahkaam Ash-Shar’iyah as a whole. As a result, Fiqh is produced like that of the Fiqh of Ash-Shaafi’iy or Abu Haneefah and its likes and a Madh’hab is attributed to him in respect to the Ijtihaad i.e. a specific methodology that his students proceed upon after him. That is like the four well-known Madhaahib, the Ja’fari Madh’hab and the Zhaahiry Madh’hab amongst others.