1 – Baadhi ya wanazuoni, akiwemo Abu Ishaq Al-Marouziy, walisema kwamba iwapo Muqallid atachukua kutoka kila Madh'hab kile ambacho ni chepesi na chenye wepesi zaidi kwake, basi atakuwa amefanya Fisq (ukiukaji wa wazi), yaani kwamba atakuwa mwenye dhambi na asiyetii.

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.

Hilo ni kwamba Mahanbali walitaja kwamba Fisq (kukiuka waziwazi) inamhusu Mujtahid endapo angefuata lililo jepesi na rahisi zaidi kwake. Al-Imaam Ahmad Bin Hanbal alisema: Mtu akifanya kwa mujibu wa maoni ya watu wa Kufa kuhusu Nabeedh (kinywaji), watu wa Al-Madinah kuhusu As-Samaa’ na watu wa Makkah kuhusu Al-Mut’ah (ndoa ya muda), basi angekuwa Faasiq. Na Mahanbali walitaja kwamba Fisq inamhusu Mujtahid, ilhali Muqallid Al-‘Aammiy, endapo angefanya Taqleed kwa jambo hilo, hangekuwa amefanya 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.

Imamu Ahmad alitaja mambo matatu yaliyotajwa hapo awali kwa sababu watu wa Kufa walikuwa wakiruhusu Nabidhi, watu wa Madina walikuwa wakiruhusu As-Samaa' (kusikiliza nyimbo na ala za muziki), na watu wa Makka waliruhusu ndoa ya 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 – Kuhusu ‘Izz ud-Deen ‘Abdis Salaam, alisema: Kitendo anachofanya Mujtahid kinachunguzwa. Ikiwa ni miongoni mwa mambo ambayo katazo lake linajulikana sana katika Shari‘a, basi atakuwa amefanya dhambi; na kama si hivyo, basi hatakuwa amefanya dhambi. Hivyo basi, alizuia au kubainisha kwamba kufuata Rukhsa ni kwa yale ambayo katazo lake (Tahreem) halikuwa likijulikana sana.

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 – Baadhi ya 'Ulamaa, akiwemo Ibn ul-Himaam, walisema: Hakuna kizuizi (Maani') kinachozuia kufuata Rukhsa, kwani inaruhusiwa kwa mtu kufuata kile kilicho chepesi zaidi kwake. Hilo ni katika hali ambayo Muqallid hajatenda kwa mujibu wa Hukm nyingine ndani ya Mas'alah (suala). Walisema kwamba Mtume wa Allah ﷺ alikuwa akipenda yale yaliyo mepesi zaidi kwa 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).