Hivyo basi, ibada, utii na kufuata ndio msingi, na elimu inalazimishwa na hayo, na ipo kwa ajili yake. Elimu haihitajiki kwa yenyewe; bali ipo kwa ajili ya ibada na utii. Yeye amesema: "Hatukutuma Mtume yeyote ila apate kutiiwa kwa idhini ya Allah." [TMQ 4:64]. Kama Abdullah bin al-Mubaarak (Allah amrehemu) alivyosema: "Sisi tulikuwa tukitafuta elimu kwa ajili ya elimu. Lakini elimu ilikataa kuwa kwa ajili ya kitu kingine chochote isipokuwa kwa ajili ya Allah."
Ibada na utii ndio yanayokusudiwa. Elimu ya mambo haya mawili hupatikana kwa kiwango chake cha chini, ambacho ni kwa taqleed, na pia hupatikana kwa kiwango chake cha juu, ambacho ni Ijtihaad. Vyote viwili ni vizuri mradi kufuata kulikuwepo na utii ukatimia. Anayeswali, akishika nguzo na sharti za swala, na kujiepusha na mambo yanayobatilisha swala, ameshaitekeleza ibada na amefanya alichoamrishwa. Hata hivyo, kutokufanya ibada kupitia Ijtihaad na utafiti kunamaanisha amekosa wema mwingi; wema huo ni elimu ambayo kwayo Allah humwinua Muislamu kwa daraja. Kwani ameitekeleza ibada kama muqallid (mfuasi), akichukua hukmu kutoka kwa mwenye elimu, mcha Mungu na mwenye takwa machoni pake. Hivyo ana shaka kidogo kabisa kwamba alichosema msomi huyo ndicho sahihi zaidi na karibu zaidi na utii kwa Allah . Vivyo hivyo, anayeswali kama muttabi’, yaani anachukua hukmu kutoka kwa mwingine, lakini akiwa na elimu ya dalili, naye pia ni muqallid. Hata hivyo, yeye yuko katika hadhi bora kuliko ‘aammi (mtu wa kawaida) anayechukua hukmu bila dalili zake. Wote wawili wamechukua hukmu kutoka kwa wengine, na wametimiza utii na ibada. Kwa upande wa mujtahid, yeye yuko katika hadhi bora; ana matokeo yanayopendelewa zaidi, na daraja la juu zaidi. Yeye huchukua hukmu ya Shari‘ah mwenyewe, hutafuta dalili, na kutokana nazo hutoa hukmu ya Allah kuhusu nafsi yake.
Thus, worship, obedience and adherence is the origin, and knowledge is necessitated by them, and is for their sake. Knowledge is not required for itself; rather it is for the sake of worship and obedience. He said; “We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64]. As Abdullah b. al-Mubaarak (May Allah have mercy on him) said; “We used to seek knowledge for the sake of knowledge. But knowledge refused to be for anything other than for the sake of Allah.”Worship and obedience are what is intended. Knowledge of these two things is achieved by its minimum limit, which is through taqleed, and are also achieved by its maximum limits, which is Ijtihaad. Both are good as long as the adherence existed and the obedience is realised. The one who prays, maintaining the pillars and conditions of the prayer, and refraining from the things that invalidate the prayer, has established the worship and has performed what he has been commanded to do. However, the fact that he did not perform the worship through Ijtihaad and study means that he missed much goodness; that goodness is the knowledge by which Allah raises the Muslim in degrees. For he established the worship as a muqallid (follower), taking the hukm from the one who has knowledge, is muttaqi (God fearing) and pious in his view. Thus he has the least amount of doubt that what that scholar has said is the most correct and closest to the obedience to Allah . Likewise, the one who prays as a muttabi’ ie he takes the hukm from another, but with the knowledge of the evidence, he is also a muqallid. However, he is of better status than the ‘aammi (layman) who takes the hukm without its evidence. Both have taken the hukm from others, and realised the obedience and worship. As for the mujtahid, he is of better status; of more preferable consequence, and of higher degree. He takes the Shar’ee rule by himself and he searches for the evidences and derives from them the hukm of Allah regarding himself.