Shunday qilib, xitobni eshitgan kishi uni tushunishi va unga iymon keltirishi majburiy bo‘ladi. Unga iymon keltirgan kishi esa uni tushunishi va unga amal qilishi majburiy bo‘ladi, chunki bu hukmi shar’iy (shariat hukmi)dir. Shuning uchun musulmon uchun asos shuki, u Allohning hukmini (hukm) xitobidan o‘zi tushunishi kerak. Chunki xitob Shori’ tomonidan bevosita odamlarga qaratilgan, faqat mujtahidlar yoki ulamolargagina emas, balki barcha mukallaf (sharʼiy javobgar) kishilarga qaratilgan. Shunday ekan, mukallaf kishilarga bu xitobni, unga amal qila olguncha, tushunish farz bo‘ldi, chunki xitobni tushunmasdan turib unga amal qilish mumkin emas. Demak, Allohning hukmini istinbot qilish barcha mukallaf kishilarga farz bo‘ldi, ya’ni ijtihod barcha mukallaf kishilarga farz bo‘ldi. Natijada asl shuki, mukallaf shaxs Allohning hukmini Shoriʼning xitobidan o‘zi oladi, chunki aynan unga bu nutq, ya’ni Allohning hukmi, yo‘naltirilgan.
So for the one who has heard the address he becomes obliged to understand it and believe in it. And the one who believed in it, he is obliged to understand it and act upon it, because it is a Hukm Shar’i (Sharī’ah rule). So the basis for a Muslim is that he himself should understand the rule (Hukm) of Allah from his address. Since, the address has been aimed directly at the people by the Legislator and not aimed only at the Mujtahiddin or the ‘Ulama but to all the legally responsible (mukallifin). Thus it became an obligation on the legally responsible (mukallafin) to understand this address until they are able to practise it since it is impossible to act according to the address without comprehending it. Thus, the deduction (istinbat) of Allah’s hukm became fard on all the legally responsible (mukallifin) i.e, Ijtihād became fard on all the legally responsible (mukallifin). Consequently, the basis (asl) is that the legally responsible (mukallaf) person adopts the Hukm of Allah himself from the address of the Legislator because it is he who has been addressed by this speech, which is the hukm of Allah .
Biroq, mukallaf (shariat ko'rsatmalariga mas'ul) kishilarning haqiqiy holati shundaki, ularning tushunish va idrok qilish qobiliyatida, o'rganish layoqatida tafovut bor. Ular bilim va bilimsizlik jihatidan ham turlichadir. Shuning uchun barcha mukallaflarning dalillardan barcha shariat hukmlarini chiqarib olishi haqiqatda imkonsizdir, ya'ni barcha mukallaflarning mujtahid bo'lishi mumkin emas. Maqsad xitobni tushunish va shu tushunish asosida amal qilish bo'lgani uchun, ijtihod mukallaflarning hammasiga farz 'ayn bo'ladi. Lekin barcha mukallaflarning tushuncha va idrokidagi tafovut hamda o'rganishdagi tafovut sababli xitobni har biri o'zi uchun tushunishi imkonsiz bo'lgani uchun ijtihod majburiyati farzi kifoya darajasiga o'tadi. Agar bir qismi buni bajarsa, qolganlar gunohdan xalos bo'ladi. Shu sababli musulmon mukallaflarning orasida shariat hukmlarini chiqaradigan mujtahidlar bo'lishi ular zimmasiga vojib bo'ldi.
However, the reality of the legally responsible (mukallafin) is that there is a disparity in their understanding and comprehension and in their (aptitude to) learn. They also differ in terms of knowledge and ignorance. Therefore, it is realistically impossible for all of them to deduce all the Sharī’ah rules from the evidences i.e, it is impossible for all the legally responsible (mukallafin) to be mujtahiddin. Since the objective is to understand the address and act upon this understanding, therefore, Ijtihād is fard on all the legally responsible (mukallifin). But it is impossible for all the legally responsible (mukallafin) to understand the address for themselves due to the disparity in their understanding and comprehension and the disparity in learning therefore the obligation of Ijtihād becomes one of sufficiency (‘ala al-Kifaya). If some undertake it the rest are absolved of the sin. Therefore, it became obligatory on the legally responsible Muslims that there should be Mujtahiddin amongst them who will derive the Sharī’ah rulings.
Shuning uchun mukallaflarning haqiqati va hukmi shar’iy haqiqati shuni anglatadiki, musulmonlar orasida ikki toifa bo‘ladi: mujtahidlar va muqallidlar. Chunki hukmni dalildan bevosita o‘zi chiqaradigan kishi mujtahiddir, hukm shar’iy haqida mujtahiddan so‘raydigan kishi esa muqallid hisoblanadi, so‘ragan kishi uni o‘rganib amal qilish uchun, boshqalarga o‘rgatish uchun yoki faqat bilish uchun so‘ragan bo‘lishidan qat’i nazar. Muqallid mujtahid bo‘lmagan, lekin hukm shar’iyni biladigan va boshqalarga aytib bera oladigan kishidan so‘raganda muqallid hisoblanadi, so‘ralgan kishi olim bo‘lsinmi yoki oddiy odam bo‘lsinmi, farqi yo‘q. Shunday ekan, ular hukm masalasida boshqalarning muqallidlari bo‘ladi, hatto hukmni chiqargan kishini tanimagan bo‘lsa ham, chunki mukallaf hukm shar’iyni qabul qilishga majbur, biror aniq shaxsga ergashishga emas. Muqallid bo‘lish esa u hukm shar’iyni biror kishi orqali qabul qilgani, o‘zi chiqarmagani demakdir, va bu aniq bir shaxsga ergashgani degani emas, chunki mavzu hukm shar’iy bo‘lib, shaxs emas. Muqallid bilan mujtahid o‘rtasidagi farq shundaki, mujtahid hukm shar’iyni shar’iy dalillardan o‘zi chiqaradi, muqallid esa o‘zidan boshqa kishi chiqargan hukm shar’iyni qabul qiladi, u chiqargan kishini tanisin yoki tanimasin, agar bu shar’iy hukm ekaniga ishonsa. Oddiy odamning, yoki olim, mutafakkir yoki faylasufning fikrini qabul qilish joiz taqlid emas. Bularning hech biri to‘g‘ri taqlid hisoblanmaydi.
Therefore, the reality of the legally responsible (mukallafin) and that of the Hukm Shar’i means that there would be two catagories amongst the Muslims, the mujtahiddin and muqallidin. This is because the one who adopts the hukm himself directly from the evidence is a mujtahid, and the one who questions the mujtahid about a hukm Shar’i is a muqallid irrespective of whether the questioner asked in order ; to learn and act upon it, to learn and teach it to others or to learn it only. The muqallid is considered a muqallid when he asks someone who is not a mujtahid but knows the hukm Shar’i and is able to tell others, whether the one who was asked was a learned person or a layman. Thus, they are all followers (muqallid) of others in this hukm even if he did not know the one who deduced it, because the legally responsible (mukallaf) is required to adopt the hukm Shar’i and not follow any particular person. Being a muqallid means that he has adopted a hukm Shari’, via a person, which he has not deduced himself and it does not mean he followed a particular person because the subject matter is the hukm Shari’ and not the person. The difference between the muqallid and the mujtahid is that the mujtahid deduces the Hukm Shari’ from the Sharī’ah evidence himself and the muqallid is the one who adopts the hukm Shari’ which has been deduced by someone other than him whether he knew the one who derived it or not, as long as he trusts that this is a Sharī’ah rule. It is not lawful Taqlīd to adopt the opinion of any ordinary person or that of a scholar, thinker or philosopher, Non of this is legitimate Taqlīd.
Aksincha, bu İslomdan boshqa narsani qabul qilish bilan barobardir va Shariat tomonidan man etilgan. Musulmon uchun bunday qilish joiz emas, chunki Alloh bizga kimdan bo'lishidan qat'i nazar, boshqalardan emas, balki Payg'ambar Muhammad ﷺ dan olishni buyurgan. U zot shunday deydi:
Rather it is tantamount to adopting something which is other than Islam and it has been prohibited by the Sharī’ah. It is not allowed for the Muslim to do that since Allah has ordered us to adopt from the Messenger Muhammad and not from anybody else whoever he may be. He said: