1 – Ijtihod farz al-kifoya hisoblanadi; agar bir qism kishilar uni amalga oshirsa, qolganlardan bu vazifa soqit bo‘ladi, agar bir qism kishilar uni amalga oshirmasa, u holda ijtihodga qodir bo‘lgan barcha kishilar gunohkor bo‘ladilar. Buning sababi shuki, musulmonlar hayotida yuz berayotgan yangi voqealarga nisbatan amaliy shar’iy hukmlarni chiqarishga qodir bo‘lgan mujtahid yoki mujtahidlar mavjud bo‘lmagan davr yoki zamonda yashashi musulmonlar uchun joiz emas.

1 – Al-Ijtihaad is Fard Kifaayah; if some undertake it, the duty falls from the rest and if some have not undertaken it, then all those who are capable of Ijtihaad are sinful. That is because it is not permissible for the Muslims to have an era or period of time without the existence of a Mujtahid or Mujtahideen who are capable of deducing the practical Ahkaam Ash-Shar’iyah for the new realities occurring in the life of the Muslims.

Shuning uchun Mujtahidga taqlid qilish harom bo'ladi, degani emas, chunki biror ishni amr qilish uning aksini nahy qilish emas, buni biz avval Amr va Nahy (Buyruq va taqiq) bo'limida tushuntirganmiz. 2 – Aqidadagi taqlid:

That does not however mean that making Taqleed to a Mujtahid is Haraam because the command to undertake a matter is not a forbiddance (Nahi) from doing its opposite, as we explained earlier in the section about the Amr and the Nahi (Command and forbiddance). 2 – At-Taqleed in the Aqeeedah:

Aqidaga nisbatan ijtihodga o‘rin bo‘lmaganidek, aqidaga nisbatan taqlid qilish ham joiz emas. Buning sababi shuki, Alloh Taolo aqidada taqlid qiluvchilarni qoralagan. U zot (subhanahu va taolo) shunday deydi:

Just as there is no place for Ijtihaad in respect to the Aqeedah, Taqleed in respect to the Aqeedah is not permissible. That is because Allah Ta’Aalaa has rebuked the Muqallideen in the Aqeedah. He (swt) said:

Alloh (SWT) mukallaflardan Unga nozil qilgan narsaga ergashishni talab qilgan.

Allah (swt) has requested from the Mukallafeen to follow what He has revealed:

Shunga ko'ra, mukallafga Alloh va Uning Rasuli ﷺ itoatida talab qilingan hukmni bilish vojibdir. Agar u hukmni shar'iy matnlarda aniq bayon etilgan holda topmasa, qodir bo'lsa, shariat matnlaridan (nusus) bu hukmni chiqarish uchun ijtihod qiladi yoki hukmni chiqargan mujtahidlardan boshqasidan oladi yoki hukmni biladigan boshqa birovdan so'raydi. Alloh Ta'olo aytadi:

It is therefore obligatory upon the Mukallaf to know the Hukm which is required of him in obedience to Allah and His Messenger. If he does not find the Hukm explicitly stated within the Shar’iyah texts, then if capable, he performs Ijtihaad to derive that Hukm from the Nusoos Ash-Shar’iyah (texts) or he takes it from other than him from the Mujtahideen who have derived the ruling, or he asks someone else who is knowledgeable of the Hukm. Allah Ta’Aalaa said:

Demak, at-taqlid muqallid va mujtahid uchun amaliy shar'iy hukmlarni olish va qabul qilishda ruxsat etilgan, uning man etilishiga dalolat qiluvchi hech qanday dalil yo'q. Sahobalar (roziyallohu anhum) o'zaro taqlid qilar edilar, holbuki ularning aksariyati mujtahid edilar, boshqa musulmonlar ham ularga taqlid qilar edilar. Bu sahobalardan birortasining inkor etishi yoki ularni tanqid qilishisiz sodir bo'lgan va shu sababli bu taqlidning joizligi haqidagi ijmo'dir.

Consequently, At-Taqleed is permitted for the Muqallid and the Mujtahid in respect to taking or adopting the practical Ahkaam Ash-Shar’iyah and there does not exist any Daleel (evidence) indicating its prohibition. The Sahaabah (rah) used to make Taqleed amongst themselves even though most of them were Mujtahideen and other Muslims would make Taqleed to them as well. This occurred and took place without any of the Sahaabah (ra) denying or reproaching them and as such it represents an Ijmaa’ upon the permissibility of Taqleed.

Asl bo‘yicha mukallafning har bir ishida, u muqallid bo‘lsinmi yoki mujtahid bo‘lsinmi, Ahkomi Shar’iyyaga amal qilishi lozim. Garchi u mujtahid bo‘lishi afzal va yanada munosibroqdir, chunki Alloh ijtihod qilishga ajr belgilagan: agar u to‘g‘ri topsa, ikki ajrga erishadi, xato qilsa esa bir ajrga erishadi.

The original position is for the Mukallaf to adhere to the Ahkaam Ash-Shar’iyah in respect to everything he does, whether this is as a Muqallid or Mujtahid, although it is better or more becoming for him to be a Mujtahid because Allah has placed reward upon the performance of Ijtihaad; if he is correct he attains two rewards whilst if he errs he attains one reward.

Va Alloh Taolo dedi:

And Allah Ta’Aalaa said:

"يَخْرُصُونَ" ma'nosi yolg'on gapirmoq; yolg'on gapirish harom, shuningdek aqidada zann (taxmin)ga ergashish ham harom.

The word ',يَخْرُ صُو نَ، 'means lying whilst lying is Haraam and so following Zhann in the Aqeedah is also Haraam.