Alloh hech bir mujtahidga, imomga yoki mazhabga ergashishni buyurmagan, balki U shar'iy hukmni qabul qilishni buyurgan. U Rasul olib kelganini qabul qilishni va u qaytargan narsalardan saqlanishni buyurgan. U shunday degan:

Allah  has not ordered us to follow any mujtahid, imam or mazhab, rather He  ordered us to adopt the hukm Shar’i. He  ordered us to adopt what the Messenger  brought and to abstain from what he  has forbidden us. He  said:

Shu sababli, Sharīʻat bizga odamlarga ergashishni emas, faqat Allohning hukmlariga ergashishni joiz deb bilmaydi. Biroq, taqlid haqiqati musulmonlarni o‘zlari uchun imomlar deb tayinlagan ayrim mujtahidlarning hukmlariga ergashishga olib keldi va ushbu mujtahidlarning ijtihodi bilan chiqargan hukmlarini o‘zlari uchun mazhab qilib oldilar. Shu tariqa musulmonlar orasida shofeʼiylar, hanafiylar, molikiylar, hanbaliylar, jafariylar, zaydiylar va boshqalar haqiqatda mavjud bo‘lib turibdi. Bu kishilar mujtahidlar tomonidan chiqarilgan Sharīʻat hukmlariga ergashsalar ham, ularning harakati to‘g‘ri hisoblanadi, chunki bu Sharīʻat hukmiga ergashish bo‘ladi. Agar ular mujtahidning chiqargan xulosasiga emas, balki o‘sha shaxsning o‘ziga ergashsalar, u holda ularning harakati joiz emas va ular ergashgan narsa Sharīʻat hukmi deb hisoblanmaydi. Chunki bu Allohning buyruqlari va qaytariqlaridan bo‘lmagan, Allohning Elchisi Muhammad ﷺ orqali bizga yetkazilgan hukmlardan emas, balki bir kishining so‘zidir. Demak, mazhabларга ергашувчилар барчаси шуни тушуниши керакки, улар фақат ўша имомлар томонидан чиқарилган Аллоҳнинг ҳукмларига эргашмоқдалар. Agar ularning tushunchasi bunga zid bo‘lsa, u holda ular Allohning hukmlarini tark etib, o‘zlari ham Allohning bandalari bo‘lgan kishilarga ergashgani uchun Alloh huzurida javobgar bo‘ladilar.

Therefore, the Sharī’ah does not deem it right for us to follow the people except the rules of Allah . However, the reality of Taqlīd has led the Muslims to follow the rules of certain mujtahids whom they have assigned as imams for themselves and they made the rules these mujtahids have deduced by their Ijtihād as a mazhab for themselves. So the Shafi’is, Hanafis, Malikis, Hanbalis, Ja’faris and Zaidis etc have an actual presence amongst the Muslims. Even though these people follow the Sharī’ah rules which have been deduced by these mujtahids, their action is legitimate because it constitutes following a Sharī’ah rule. As for if they followed the mujtahid as a person and not his deduction, then their action is not lawful and what they follow is not considered a Sharī’ah rule. This is because it is a statement of a person which is not from the orders and prohibitions of Allah  which have been brought to us by the Messenger of Allah, Muhammad . Consequently, all those who follow mazhabs must understand that they are following only the rules of Allah  which have been deduced by those imams. If they have a contrary understanding then they will be answerable to Allah  for leaving the rules of Allah  and following people who are themselves the servants of Allah .

Ushbu gap mazhab qoidalariga amal qilish nuqtai nazaridan. Bu qoidalardan chiqish esa tekshirilishi kerak. Agar kishi biror hukmni qabul qilgan, lekin unga hali amal qilmagan bo‘lsa, u Allohning roziligini izlashga bog‘liq bo‘lgan ustun sifatlardan biriga asoslanib, boshqa hukmni qabul qilish huquqiga ega. Agar u haqiqatda unga amal qilgan bo‘lsa, bu hukm u uchun Allohning hukmiga aylanadi. Uni tark etib, boshqa hukmni qabul qilishi joiz emas, faqat ikkinchi hukm dalil bilan bog‘langan bo‘lsa va birinchi hukm dalilga bog‘lanmagan bo‘lsa yoki unga ilm yo‘li bilan ma’lum bo‘lsaki, ikkinchi hukmning dalili birinchisidan kuchliroq va u bunga ishonch hosil qilgan bo‘lsa, shunda birinchi hukmni tark etish unga vojib bo‘ladi. Chunki uning Shariat dalilига bo‘lgan e’tiqodi va ishonchi uni u uchun Allohning hukmiga aylantirgan. Bu mujtahidga o‘xshaydi: agar u hukmni chiqargan dalildan kuchliroq dalilni topsa, avvalgi fikrni tark etib, kuchli dalil tufayli yangi fikrni qabul qilishi kerak. Boshqa har qanday holatda esa muqallid uchun, avvalgi hukmga muvofiq amal qilganidan keyin, unga amal qilgan hukmini tark etib, boshqa hukmni qabul qilishi ruxsat etilmaydi.

This is from the perspective of following the rules of a mazhab. As for leaving these rules, it has to be examined. If someone adopted a hukm but has not acted upon it yet then he has the right to leave it and adopt another hukm based on one of the preponderant qualifications which is linked to seeking the pleasure of Allah . If he, in actuality, practised it then this hukm has become the rule of Allah  with respect to him. It is not permitted for him to leave it and adopt another hukm except when the second hukm is linked with an evidence and the first hukm is not linked to an evidence or if it was proven to him by way of learning that the evidence of the second hukm is stronger than the first and he is convinced of that, in that case it is incumbent on him to leave the first hukm. This is because his conviction and trust in the Sharī’ah evidence has made it the rule of Allah  with respect to him, This is analogous to the mujtahid, when he finds an evidence stronger than the evidence from which he deduced the hukm then he must leave the previous opinion and adopt the new opinion due to the strength of the evidence. In any other situation, it is not allowed for the muqallid to leave the hukm he had followed and adopt a different hukm after he had already acted according to the first hukm.

Bir boshqa mujtahidga taqlid qilish boshqa hukm uchun, ya’ni muqallidga istalgan olimdan masalada fatvo so‘rashga ruxsat berilgani haqida Sahobalar ijmo’i bo‘lgani sababli, ruxsat etilgandir. Muqallid Shofe’iy yoki Ja’fariy mazhabini, masalan, tanlab: «Men uning mazhabiga ergashaman va unga amal qilaman», deganda, bu borada bir qancha tafsilotlar bor: u o‘zi ergashayotgan mazhabga ko‘ra allaqachon amal qilgan masalada boshqa biror mujtahidga ergashishi joiz emas; o‘zi ilgari amal qilmagan masalalarda esa boshqa mujtahidlarga ergashishi mumkin.

As for making Taqlīd to another mujtahid for another hukm that is permitted due to the ijma’ of the Sahabah which has taken place on allowing the muqallid to seek legal verdicts from any learned person in an issue. As for when the muqallid selects a mazhab such as the mazhab of Shafi’i or Ja’far for example, and he says; I follow his mazhab and adhere to it, there are some details for this: he is not allowed to follow any other mujtahid in a mas-ala he has already practised according to the mazhab he is following; while any questions he had not acted upon previously, he is allowed to follow other mujtahiddin in those issues.

Shuni aniq bilish kerakki, inson o‘zi amal qilib kelayotgan hukmni boshqa hukmga almashtirishi ruxsat etilgan masalaning shartlari bor: bu masala boshqa masalalardan ajralgan bo‘lishi kerak va uni tark etish boshqa shar’iy hukmlarning buzilishiga olib kelmasligi kerak. Agar masala boshqa masalalar bilan bog‘liq bo‘lsa, unda u barcha bog‘liq masalalarni birga tark etmaguncha, uni tark etishi joiz emas, chunki ular hammasi bitta masala hisoblanadi. Masalan, masala boshqa hukmda shart bo‘lsa yoki namoz, taharat kabi to‘liq ibodatning rukni bo‘lsa, shunday bo‘ladi. Shu sababli, shofeiy mazhabidagi kishi ayolga tegish taharatni buzmaydi, degan Abu Hanifa qavlini olib, shofeiy mazhabi bo‘yicha namozni davom ettirishi to‘g‘ri emas. Shuningdek, namozda doimiy harakat qilish namozni buzmaydi yoki Fotiha surasini o‘qish namozning rukni emas, deydigan kishiga ergashib, namozda doimiy harakat namozni buzadi yoki Fotiha namozning rukni, deydigan kishining muqallidi bo‘lib namozni davom ettirish ham to‘g‘ri emas. Tark etishga ruxsat berilgan hukm shunday hukmki, uni tashlash boshqa shar’iy hukmlarga muvofiq qilinayotgan amallarga ta’sir qilmaydi.

However, it should be made clear that the issue (mas-ala) for which it is allowed for him to leave the hukm that he has been following for another hukm, it is stipulated that the mas-ala should be separate from other questions, and that leaving it does not entail infringement of other Sharī’ah rules. As for when the mas-ala is connected to other masail (sing:mas-ala) then it is not allowed for him to leave it unless he leaves all the masail connected to it, because they are all considered as one mas-ala. For instance; if the mas-ala was a condition in another hukm, or one of the pillars (arkan) of a complete action such as the prayer (salah), wudu (ablution) and pillars (arkan) of the Salah. Thus, it is not correct for a Shafi’i to follow Abu Hanifah’s opinion that touching the women does not invalidate the wudu and continue praying according to the mazhab of al-Shafi’i. It is not right for him to follow the one who takes the opinion that constantly moving in prayer (to whatever extent this may be) does not invalidate the prayer or that the recitation of the Fatihah is not one of the pillars of prayer and then he continues to pray as a muqallid of the one who holds the opinion that constantly moving in prayer does invalidate it or that the Fatihah is one of the pillars of the prayer. The hukm one is allowed to leave is that whose relinquishment does not affect the actions which are undertaken according to other Sharī’ah rules.