1 – 伊吉提哈德（Ijtihaad）是集体义务（Fard Kifaayah）：若有人承担它，其余人的义务便得以免除；若无人承担，则所有有能力进行伊吉提哈德的人都有罪。这是因为穆斯林不允许出现一个没有能够推导出实践性沙里亚律例（Ahkaam Ash-Shar'iyah）的穆指塔希德（Mujtahid）或穆指塔希德们存在的时代或时期，以应对穆斯林生活中出现的新情况。

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.

这并不意味着向一位穆智台希德进行taqleed就是哈兰（禁止的），因为命令去做某事，并不等于禁止其相反的行为，正如我们在前面关于Amr与Nahi（命令与禁止）的章节中所解释的那样。2 – 在Aqeeedah中的At-Taqleed：

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:

正如在阿age达方面没有伊吉提哈德（独立推理）的余地，在阿盖德（信条）方面也不允许泰格利德（盲目仿效）。这是因为安拉至高无上的真主已经斥责了在信条上盲目仿效的人。祂（SWT）说：

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:

安拉（SWT）要求负有宗教责任者遵循祂所启示的经典。

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

因此,穆卡里夫有义务了解他在服从真主和祂的使者时所须遵守的哈昆。如果他在沙里尔的经文中找不到明确的哈昆,那么若他有能力,便进行伊贾提哈德,从沙里尔的经文(努苏斯)中推导出该哈昆;或者他从其他已推导出该裁决的穆贾塔希德处取得;或者他向其他熟悉该哈昆的人请教。真主至高无上说:

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:

因此,对于穆ກַלِّد(模仿者)和穆贾台海德(努力推理者)而言,在采纳和遵循实践性的沙里尔律例方面,允许进行泰格利德(效仿),并且不存在任何表明其被禁止的证据(达利勒)。圣门弟子(愿真主喜悦他们)彼此之间也进行效仿,尽管他们中大多数人都是穆贾台海德,其他穆斯林也效仿他们。这种情况发生时,圣门弟子中没有任何人加以否认或非难,因此这构成了关于效仿之合法性的一致共识(伊杰玛尔)。

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.

原则上，穆卡莱夫（Mukallaf，负有宗教责任者）应当在其所做的一切事情上遵循伊斯兰教法的律例（Ahkaam Ash-Shar'iyah），无论他是作为穆格莱德（Muqallid，遵循者）还是穆贾台希德（Mujtahid，独立推理者）。不过，成为穆贾台希德更为可取、更为相称，因为真主已为进行伊杰提哈德（Ijtihaad，独立推理）设定了报酬：若他正确，便获得两份报酬；若他有误，则获得一份报酬。

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.

安拉—至高无上—说：

And Allah Ta’Aalaa said:

这个词 يَخْرُصُونَ 的意思是“撒谎”，而撒谎是haram（禁止的），因此在信仰（ʿAqīdah）中遵循臆测（ẓann）也是haram。

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