Har bir qoida to‘g‘ri manbaga asoslanishi kerak, shuning uchun manba o‘rganilib, unga to‘liq ishonch hosil qilingandan keyin qabul qilinishi lozim. Ma’lumki, Islom huquqining asosiy manbalari Kitob va Sunnatdir, bu ikki manba borasida hech qanday ixtilof yo‘q. Ulardan kelib chiqadigan manbalarga — Ijmo’ (ijmo), Qiyos (qiyos), Istihsan (huquqiy afzallik), Mazhab as-Sahabiy (sahobalar fikriga ergashish) va Shar’ man qablana (o‘tgan ummatlar shariati) — kelsak, bularning barchasi borasida ixtilof mavjud. Guruhning qaysi narsani dalil deb hisoblashiga qarash, uning shariatdan hukm olishdagi yondashuvi haqida tasavvur beradi.

Since every rule must come from a correct source, the source must be adopted after study and becoming definitely convinced of it. It is well known that the principal sources of Islamic legislation are the Book and the Sunnah, over which there is no disagreement. As for the resultant sources – Ijmaa’ (consensus), Qiyas (analogy), Istihsan (juristic preference), Mazhab as-Sahabi (following the opinion of the Sahabah), and Shar’a man Qablena (the Shar’a of those before us) - there is disagreement over all of these. Examining the group’s view of what constitutes an evidence gives an insight into its approach in adopting from the Shar’a.

Ma'lumki, natijaviy manbalarni qabul qilish aniq dalillarga bog'liq. Shu sababli, ularning shar'iy dalil manbalari sifatida ishonchli ekanligini qat'iy isbotlaydigan narsa Qur'on va Sunnatdan kelishi kerak. Boshqacha aytganda, ikki asosiy manba biror-bir manbani qabul qilishni qat'iy tarzda ko'rsatib berishi lozim. Shar'iy manbalarni taqlid yo'li bilan qabul qilish kifoya emas. Ular asosiy masalalar (kulliyot) jumlasidandir, shuning uchun ular qat'iy bo'lishi kerak, taqlid esa yaqinlikka olib kelmasligini biz bilamiz.

It is well known that the adoption of the resultant sources depends on definite evidences. Hence, something that decisively proves that they can be depended upon as sources of Shar’ee evidences, must come from the Qur’an and Sunnah. In other words, the two main sources have indicated in a decisive manner the adoption of a particular source. It is not enough to take the Shar’ee sources by Taqleed (imitation). They are from amongst the fundamental things (kulliyaat), and therefore they must be definite, and we know that Taqleed does not lead to certainty.

Qonun manbalari aniqlangach, guruh qaysi buloqlardan ichishi mumkinligini va qaysilaridan ichishi mumkin emasligini bilamiz. Manbalarni aniqlash eng muhim ahamiyatga ega, chunki manbalarning birortasidagi bitta xato o‘sha manbadan kelib chiqadigan barcha hukmlarda xatolarga olib keladi. Guruhning harakatlariga oid shar'iy hukmlarni chiqarishdan oldin shar'iy manbalarni belgilash lozim. Guruh shar'iy manbalarni avval qabul qilmasdan turib, Islom da'vatini olib borishi mumkin emas.

When the sources of legislation have been determined, then we know the springs from which the group can drink and from which ones it cannot. Defining the sources is of utmost importance, because a single mistake in any one of the sources will lead to mistakes in all the rules coming from that source. Defining the Shar’ee sources should precede the deduction of the Shar’ee rules that are related to the actions of the group. It is unacceptable for a group to carry the message of Islam without first adopting the Shar’ee sources.

Shuningdek, natijada hosil bo‘lgan barcha manbalarni qabul qilish ham joiz emas, bunday qilish ko‘p foyda keltiradi, deb o‘ylab. Aksincha, bu guruhni yaxshi va yomonni birga olishga undaydi hamda Shar‘ni voqelikka, aqlga, nafsga, his-tuyg‘ularga yoki manfaatlarga bo‘ysundirishga olib keladi.

It is also not acceptable that all of the resultant sources should be adopted, thinking that this will bring a lot of good. This would rather make the group take the good and the bad, and would lead the group to subjugate the Shar’a to the reality, the mind, desires, emotions or interests.

Bunday holatda dalil faqat shu maqsadlarga xizmat qilish uchun ishlatiladi, holbuki Shar'iy hukm bunga teskarisini talab qiladi.

In this situation, the Daleel will be used only to serve these aims whilst it is the opposite that is demanded by the Shar’a.

Asosan, guruh o'z manbalarini belgilab olishi kerak, so'ngra haqiqatni o'zgartirish bo'yicha o'z fikrini bildirishi lozim. U o'z manbalariga oid haqiqat bilan emas, balki faqat matnlar va ularning aniq dalolatlari bilan, manbalarni isbotlash va rad etish nuqtai nazaridan ta'sirlanishi kerak. Bundan tashqari, guruh o'zi uchun belgilagan manbalar uning Usuli bo'ladi, lekin boshqalarni ularga amal qilishga majburlamaydi. Aksincha, guruh o'z fikrini boshqalar bilan muhokama qiladi, ularni dalil va ishontirish orqali qoniqtirishga harakat qiladi, ayniqsa o'zi aniq deb hisoblagan narsalar bo'yicha. Agar guruh o'z manbalarini boshqalar uchun majburiy deb hisoblasa, bu o'zi uchun ham, ular uchun ham qiyinchilik tug'diradi.

In principle, the group should set down its sources before giving its opinion on changing the reality. It should not be affected by the reality regarding its sources; rather it should only be affected by the texts and their definite indications, in relation to establishing and disproving the sources. Moreover, the sources that the group establishes for itself will be its Usul without obliging others to abide by them. Rather the group will discuss its opinion with others to convince them through proof and persuasion; especially what it regards as being definite. If the group considered its sources to be binding on others it would create difficulty for itself and for them.