20 Logical Questions for Hanafi Muqallideen on Taqlid New

20 Rational Questions Challenging the Concept of Taqlid

Although these are posed as questions, they are essentially answers to the deceit (lies/deception) propagated by the Deobandi and Barelvi clerics.
The Hanafis who follow Taqlid (blind following) claim that it is obligatory for the common man because he cannot understand the Qur’an, the Hadith, or derive rulings from them. They even object to the Ahl-e-Hadith, saying that their common man cannot even read an Arabic text and denies Taqlid of a Mujtahid, attempting instead to become a Mujtahid himself. The Hanafis also argue that Ahl-e-Hadith follow their scholars and act upon their instructions, which is also a form of Taqlid. They justify their stance by saying they follow the Mujtahids, unlike the scholars of the 14th century, etc.

These claims are commonly heard from Hanafi clerics and laypeople. Let us critically analyze and expose the flaws in the Hanafis’ arguments.

Claim of the Hanafi followers:

Taqlid is only permissible in non-abrogated matters. Taqlid in beliefs (Aqaid) is forbidden, and it is impermissible in abrogated matters. It is allowed only in non-abrogated rulings.
They say: We only perform Taqlid in non-abrogated rulings.
To this, we have a fair and just question:

“Can a follower in matters of belief (Aqaid) understand the Qur’an and Hadith? How does a follower, who cannot even read an Arabic text correctly, understand abrogated rulings?”

For example, take the belief in Khatm-e-Nubuwwat (finality of prophethood). How does a cobbler who follows blindly know that the concept of Khatm-e-Nubuwwat is established from the Qur’an and Hadith when he cannot even read an Arabic sentence?
If he blindly follows, then Taqlid in beliefs is forbidden, and he has committed a forbidden act. If he believes based on what a cleric tells him, this is Taqlid. By your logic, just as you claim Ahl-e-Hadith follow their scholars blindly, you too are following blindly in matters of belief.
Is the cobbler who follows blindly a self-made Mujtahid in matters of belief?

Similarly, in abrogated rulings:

For example, the obligation of offering five prayers at prescribed times.
How does a fritter-seller who follows blindly know that offering five daily prayers at prescribed times is an obligation proven by the Qur’an and Hadith? A fritter-seller who cannot read an Arabic sentence correctly—how does he deduce from the Qur’an and Hadith the obligation and specific timings of Salah?
If he acts on what a cleric tells him, this is Taqlid, which, according to you, is impermissible in abrogated rulings. So, does this fritter-seller Hanafi follower become a self-made Mujtahid in abrogated matters?

Second Question to Hanafi Followers:

Hanafi followers claim: The common man cannot understand the Qur’an and Hadith. Therefore, we follow a Mujtahid because we lack knowledge of abrogated/non-abrogated rulings, the classification of narrations as authentic or weak, and their reconciliation or contradiction, etc.

Our question to Hanafi followers is:

Do you have knowledge of the preferred and non-preferred rulings among a Mujtahid’s opinions?
Do you know which of the Mujtahid’s opinions are abrogated and which are not?
You cannot understand the Qur’an and Hadith, but do you claim to understand the Fiqh (jurisprudence) of a Mujtahid?

If you act on a Mujtahid’s jurisprudence as explained by a cleric, then you are a follower of that cleric. Just as Ahl-e-Hadith understand the Qur’an and Hadith from their clerics and act upon it, making them, in your view, followers of those clerics.

Third Question to Hanafi Followers:

Hanafi followers say: Following one of the four Imams is obligatory, and we follow Imam Abu Hanifa (رحمه الله).
How did a person selling pots decide to follow Imam Abu Hanifa (رحمه الله) among the four Imams? Did he select one of the four Imams through his own research, or was this decided for him by a cleric whom he follows blindly?

Fourth Question to Hanafi Followers:

Hanafi followers claim: Imam Abu Hanifa (رحمه الله) is the greatest Imam (Imam-e-Azam).
How did a barber who follows blindly know that Imam Abu Hanifa (رحمه الله) is the greatest Imam and no one else? Was this his own research or something he accepted from a cleric through Taqlid?

Fifth Question to Hanafi Followers:

Hanafi followers believe: Among the four Imams, the opinions of Imam Abu Hanifa (رحمه الله) are the most authoritative, and that is why they follow him.
How does an ignorant follower know that among the four Imams, the opinions of Imam Abu Hanifa (رحمه الله) are the most authoritative and worthy of following? Did he study the evidences of all four Imams and conclude that Imam Abu Hanifa’s views are superior? Or did he accept this based on the word of a cleric who allows Halala and other controversial rulings?

If he accepts this based on what a cleric tells him, then like Ahl-e-Hadith, you too are followers of 14th-century clerics. And if this is his own research, then he is not a blind follower.

Sixth Question to Hanafi Followers:
Hanafi followers claim: We only perform Taqlid in non-explicit (ghayr-mansus) rulings.
Our question is:

How does an ignorant follower know which ruling is explicit (mansus) and which is non-explicit (ghayr-mansus)? How does he decide in which matters he should perform Taqlid and in which he should not?
Will this ignorant follower investigate all rulings and then differentiate between explicit and non-explicit rulings?

Seventh Question to Hanafi Followers:
If a ruling is non-explicit (ghayr-mansus), and an ignorant follower performs Taqlid of a Mujtahid in that matter, but later the evidence (nass) for that ruling is discovered—

Will the follower continue to perform Taqlid of the Mujtahid in that matter, or will he abandon Taqlid of the Mujtahid?

Eighth Question to Hanafi Followers:
According to Hanafi followers, Taqlid is impermissible in matters of belief (Aqaid) and explicit (mansus) rulings.

What will you call Hanafi followers in matters of Aqaid and mansus rulings—followers (muqallid), non-followers (ghayr-muqallid), or something else?

Ninth Question to Hanafi Followers:
In Hanafi jurisprudence (Fiqh-e-Hanafi), some rulings are based on the opinions of Imam Abu Hanifa, while others are based on the opinions of his students. In some cases, the fatwa is given based on the opinion of Imam Abu Hanifa, and in others, it is based on the opinions of his students.

On what basis is this distinction made?
If it is based on evidence (daleel), then is accepting a ruling based on evidence considered Taqlid or research (tahqiq)?

Tenth Question to Hanafi Followers:
The rulings given by Imam Abu Hanifa, on which you perform Taqlid—

Are those rulings derived from the Qur’an and Sunnah, or are they based on Imam Abu Hanifa’s personal opinion?
If they are derived from the Qur’an and Sunnah, then you are acting on the Qur’an and Sunnah.
Does acting on the Qur’an and Sunnah qualify as Taqlid?
And if they are based on Imam Abu Hanifa’s personal opinion, then is acting on personal opinions rather than the Qur’an and Hadith considered Taqlid?

Eleventh Question to Hanafi Followers:
The Imams whom the followers perform Taqlid of—why did they not command, invite, or encourage Taqlid?

When your Imams have discussed hypothetical rulings—matters that have never arisen in the last 1,200 years—then why did they not clarify something as essential and obligatory as Taqlid?

Twelfth Question to Hanafi Followers:
It is claimed that Taqlid is obligatory (wajib) for the common man (ignorant or less knowledgeable).

How did the followers come to know this? Did they figure it out through their own research? Because none of the four Imams (A’immah Arba’) explicitly declared Taqlid to be wajib.
Or did the followers adopt this obligatory act based on the Taqlid of another follower?
If so, is it permissible to perform Taqlid of a follower?

Thirteenth Question:

Can you name a single Muqallid (follower) from Khairul-Quroon (the best generations)?
Also, who was the very first Muqallid?

Fourteenth Question:

Who invented the classifications of Taqlid?

Fifteenth Question:

How does a Muqallid distinguish between Taqlid Mahmood (praiseworthy) and Taqlid Mazmoom (blameworthy) when he is entirely ignorant?
What is the ‘red line’ between Taqlid Mahmood and Taqlid Mazmoom, upon crossing which Taqlid becomes impermissible for the Muqallid?
And how does he make this distinction while being ignorant?

Sixteenth Question:

Performing Taqlid of one Mujtahid is obligatory, but performing Taqlid of more than one is impermissible. How can this be a righteous act that becomes impermissible if done in excess?

Seventeenth Question:

According to Muqallideen, Taqlid is forbidden for a Mujtahid. How can this be a righteous act that is obligatory for a Muqallid but forbidden for an Imam (Mujtahid)?

Eighteenth Question:

To declare Imam-e-Azam’s statement as “ghayr mufti bih” (not preferred), one would need another Imam-e-Azam greater than him.
How does an ignorant Muqallid manage to declare the Imam’s statement as “ghayr mufti bih”?

Nineteenth Question:
Muqallideen claim: We differ with the Imam on the basis of his principles.

Did the Imam not follow his own principles, which led to your and his disagreement?

Twentieth Question:

Only 100 years after the Prophet (ﷺ), you felt the need for an Ummah Imam.
But even 1,200 years after that Imam, you never felt the need for another one, and you continued to run a religion, build mosques, and establish madrasas in his name.
Who is your true Prophet—Imam Abu Hanifa or the Messenger of Allah (ﷺ)?

These are the 20 logical and rational questions.
Now, Muqallideen should consult their scholars to get answers to these questions.
Although, the Muqallid who can answer us has yet to be born.