Asl jihatdan musulmon shariy hukmlarni (ahkaam ash-shar'iyya) o'zi shariy matnlardan, ya'ni oyatlar va hadislardan bevosita oladi. Buning sababi shuki, Alloh Taolo aynan shu matnlar orqali unga murojaat qilgan va ilmdan boshqasiga ergashmaslikni talab qilgan. Alloh Taolo aytadi:

The original position in regards to the Muslim is that he takes what he requires in terms of Ahkaam Ash-Shar’iyah (directly) from the Shar’iyah texts himself i.e. from the Aayaat and the Ahaadeeth. That is because Allah Ta’Aalaa has addressed him with these texts and requested that he does not follow other than ‘Ilm (knowledge). Allah Ta’Aalaa said:

Ushbu oyat bizni ahkomi shar'iyyani bilish uchun o'z sezgi a'zolarimiz va aql-idrokimizdan foydalanishga buyuradi. Agar bunga qodir bo'lmasak, u holda tekshirib ko'rish va ijtihod qilish, ustun zan (eng ehtimolli deb hisoblangan narsa) orqali hukmi shar'iyga yetish bizga vojibdir.

This Aayah commands us to utilise our senses and our minds to arrive at the knowledge of the Ahkaam Ash-Shar’iyah and if we are unable then it is obligatory for us to examine and undertake Ijtihaad in order to arrive, by way of the preponderant Zhann (what is believed to be most likely), to the Hukm Ash-Shar’iy.

Taqlid ilmga (‘Ilm) yoki Ahkom ash-shar’iyya haqidagi ustunroq fikr (az-zann al-g‘olib) ga olib keladi, shu sababli ‘ulamolar taqlidning hukmi haqida turli fikrlarni bildirganlar, jumladan quyidagicha:

The Taqleed does make a person arrive at knowledge (‘Ilm) or to the Zhann Al-Ghaalib (the preponderant view) of the Ahkaam Ash-Shar’iyah and as such the ‘Ulamaa held a variety of opinions in respect to the Hukm of Taqleed as follows:

Ba'zi ulamolar taqlidni umuman joiz emas deb hisoblagan va mukallaf zimmasiga ijtihodni vojib qilgan hamda uning vositalari va asboblarini o'rganishni vojib deb bilganlar.

1 – Some of the ‘Ulamaa viewed that At-Taqleed is not permissible at all and made Al-Ijtihaad obligatory upon the Mukallaf and to learn its means and tools.

2 – Boshqalar, taqlid qilish ijtihod qila oladigan kishi uchun ham, ijtihod qila olmaydigan kishi uchun ham mutlaqo joiz, deb qarashgan.

2 – Others viewed that At-Taqleed is absolutely permitted for the one who is capable of performing Ijtihaad and for the one who is incapable.

3 – Boshqalar ijtihod qila oladigan kishiga taqlidni man etgan holda, ijtihod qila olmaydigan kishi uchun uni hali ham ruxsat etilgan deb hisoblaydilar.

3 – Others still permitted Taqleed for the one who is incapable of undertaking Ijtihaad whilst prohibiting it for the one who is capable of undertaking it.