Question: What is Taqlid? Please explain the linguistic and technical meaning and concept of Taqlid. Does asking a Mufti for a ruling or following an Imam in prayer also fall under the category of Taqlid? Explain the historical and legal (Shari’ah) status of Taqlid. Is there evidence of Taqlid from the era of the Sahaba (Companions) and the Salaf Saliheen (Pious Predecessors)? Furthermore, is it necessary for a Muslim to follow one specific Imam?
Answer:
Alhamdulillah:
Taqlid is such a controversial issue that everyone wants to understand it. But unfortunately, due to the limited knowledge of the common Muslim listeners and the eloquent but misleading rhetoric of preachers, the issue of Taqlid has been so confounded that people have fallen into extremes of excess or negligence regarding its permissibility. Some define Taqlid in one way, and others in another; some call it obligatory (wajib), while others declare it forbidden (haram). Today, Insha’Allah, we will understand this issue in complete detail.
In the authentic dictionary of the Deobandis, “Al-Qamus al-Waheed,” it is written:
Therefore, from these definitions of Taqlid provided by Barelvi, Deobandi, and Usuli scholars, the following points are established:
Our Muqallid brothers are generally seen presenting arguments everywhere that so-and-so person benefited from the book of his scholar, or asked a scholar for a ruling, or followed an Imam in prayer, or got a fatwa from someone, and therefore he has become a Muqallid of that scholar… whereas the leading figures of those who permit Taqlid have themselves defined it in a way that narrating or acting upon a scholar’s statement with its proof is not called Taqlid at all.
We ask our Muqallid brothers: if a Hanafi person asks a question to Maulana Taqi Usmani, or if someone in the Haramain (the two holy mosques) asks a question to a Makki Hijazi scholar, and acts upon the ruling they provide, whose Muqallid will he be called? Will he be called a Muqallid of Maulana Taqi Usmani? Or a Muqallid of the Makki Hijazi scholar? Or of Imam Abu Hanifah (may Allah have mercy on him)?
Obviously, your answer will be that he will still be called a Muqallid of Imam Abu Hanifah. This means that simply asking a scholar for a ruling is not Taqlid. If it is Taqlid, then today there is not a single Hanafi in the world; rather, everyone is a Muqallid of their own respective scholars! Then why do you call yourselves followers of Imam Abu Hanifah?
(Whatever your answer is, the same is ours).
Some people say that Taqlid has been practiced since the time of the Sahaba (may Allah be pleased with them all). Let’s examine its reality.
Shah Waliullah al-Hanafi writes:
“اعلم ان الناس کا نو قبل الما ئة الرابعة غیر مجمعین علی التقلید الخالص لمذھب واحد”
“Know that it is as clear as day that before the fourth century, people were not united upon the exclusive Taqlid of one specific madhhab (school of thought).” (Hujjatullah al-Balighah, p. 154)
Qadi Thanaullah Panipati al-Hanafi writes:
“فان اہل السنة والجمة قد افترق بعد القرون الثلاثة او الاربعة علی اربعة مذاہب”
“The Ahlus Sunnah wal Jama’ah split into four madhhabs after the third or fourth centuries.” (Tafsir Mazhari)
Imam Ibn al-Qayyim (may Allah have mercy on him) states:
“انما حد ثت ھذہ البدعة فی القرن الرابع المذمومة علیٰ لسانہ علیہ الصلاة والسلام۔”
“This innovation (bid’ah) of Taqlid only emerged in the fourth century, which was condemned on the tongue of the Prophet (peace and blessings be upon him).” (I’lam al-Muwaqqi’in 1/289)
This proves that during the blessed era of the Prophet Muhammad (peace and blessings be upon him) or the era of the Sahaba after him, Taqlid did not exist. Although people used to ask the Sahaba for rulings and seek fatwas from them, if they were doing their Taqlid, there certainly would have been groups named after them to prove their affiliation. For example, some would be called ‘Abbasi,’ some ‘Umari,’ some ‘Zubairi,’ etc. But we see that despite the presence of thousands of Sahaba, there is not a single piece of evidence or a single incident that proves that people performed Taqlid of any one of them.
Furthermore, the Prophet (peace and blessings be upon him) said:
“خیر القرون قرنی ثم الذین یلونھم ثم الذین یلونھم”
“The best of generations is my generation, then those who follow them, then those who follow them.” (Sahih al-Bukhari, Hadith No. 2652)
From the references presented above, it is established that in the three generations which the Prophet (peace and blessings be upon him) declared as the best, there was no trace of Taqlid. There was no ‘Abbasi,’ no ‘Umari,’ no ‘Zubairi,’ no ‘Hanafi,’ and no ‘Shafi’i.’ Instead, all people acted upon the Book and the Sunnah. Then, when these three best generations mentioned by the Prophet passed, the tribulation (fitna) of Taqlid was born in the fourth century, which caused the Ummah to fall into division, and four madhhabs came into existence, which still exist today in the form of Hanafis, Shafi’is, Malikis, and Hanbalis. In contrast to them, in every era, there has been a group of scholars of truth who have openly refuted the fitna of Taqlid. We pray to Allah that He grants us the ability to walk on the path of truth and keeps us steadfast upon it (Ameen).
First Ayah:
Tafsir Al-Quran, Surah Al-Isra, Ayah Number 36
أَعـوذُ بِاللهِ مِنَ الشَّيْـطانِ الرَّجيـم
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ
وَلَا تَقۡفُ مَا لَـيۡسَ لَـكَ بِهٖ عِلۡمٌ ؕ اِنَّ السَّمۡعَ وَالۡبَصَرَ وَالۡفُؤَادَ كُلُّ اُولٰۤئِكَ كَانَ عَنۡهُ مَسۡئُوۡلًا (سورہ الإسراء-آئیت نمبر_36)
Translation:
And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned. (Surah Al-Isra - Ayah Number 36)
Tafsir (Exegesis):
This means do not follow a statement or action whose correctness you do not have knowledge of, i.e., certainty. The point is, neither act upon it yourself nor convey it to others. Knowledge is that which is certain; following mere conjecture is forbidden because conjecture is not knowledge.
It is stated: (وَمَا لَهُمْ بِهٖ مِنْ عِلْمٍ ۭ اِنْ يَّتَّبِعُوْنَ اِلَّا الظَّنَّ ) [An-Najm: 28] “And they have no knowledge of it. They follow not except assumption.”
And Abu Huraira (RA) narrated that the Messenger of Allah (ﷺ) said: ( إِیَّاکُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَکْذَبُ الْحَدِیْثِ ) [Bukhari, Al-Adab, Bab: 6066] “Beware of suspicion, for suspicion is the most false of tales.”
Similarly, narrating something one has heard without verification is also forbidden. The Messenger of Allah (ﷺ) said: ( کَفَی بالْمَرْءِ کَذِبًا أَنْ یُّحَدِّثَ بِکُلِّ مَا سَمِعَ ) [Muslim, Al-Muqaddimah, Bab an-Nahi ‘an al-Hadith bikul ma sami’: 5, from Abu Huraira (RA)] “It is enough for a man to be considered a liar that he narrates everything he hears.”
Furthermore, false testimony, any accusation, narrating a false dream, narrating a Hadith of the Messenger of Allah (ﷺ) without knowing its authenticity, and acting upon someone’s personal opinion or analogy (Qiyas) in the presence of the Quran and Hadith (i.e., performing Taqlid) are all included in this. Allah the Almighty has forbidden all of these.
In reality, these few words represent the complete methodology of Islam, which is that it is incumbent upon a person to investigate to the best of their ability whether the words their tongue speaks, the event it describes, the narration it conveys, the decision their intellect makes, what they have determined to be certain, or the action they are about to perform, is based on complete knowledge and that they fully understand its consequences. Along with this, the Quran has turned the direction of the discourse towards the prohibition of arrogance, because it is evidence of man’s extreme ignorance of his own reality.
Whatever a Muqallid (one who practices Taqlid) does, he does it on the conjecture and assumption that ‘my Imam did this, so he must have had some proof.’… There is a consensus among the scholars that Taqlid is not knowledge, nor is a Muqallid considered a scholar. Therefore, accepting someone’s statement by way of Taqlid (without knowing the proof) is forbidden according to this verse. Let us now mention those Imams of the Salaf who, hundreds of years ago, used this verse as evidence for the refutation of Taqlid.
1:- Imam Qurtubi (may Allah have mercy on him) writes under this verse:
”التقلید لیس طریقاً ولا موصلاً لہ فی الاصول ولا فی الفروع وہو قول جمھود العقلائِ و العلماءخلافا لما یحکی عن الجھا الحشویہ والثعلبیة من انہ طریق الی معرفة الحق“ (Tafsir al-Qurtubi: 2212)
“Taqlid is neither a path to knowledge nor can it be a means to reach it in matters of Usul (principles) or Furu’ (branches). This is the statement of the majority of intellectuals and scholars, contrary to what is narrated from the ignorant Hashwiyyah and Tha’labiyyah, who consider it a means to attain the truth.”
2:- Imam Ibn al-Qayyim (may Allah have mercy on him) states:
”اجمع الناس ان المقلد لیس معدوداً من اھل العلم وان العلم معرفة الحق بدلیلہ“
(I’lam al-Muwaqqi’in: 2/602)
“The scholars have unanimously agreed (Ijma’) that a Muqallid is not counted among the people of knowledge, because knowledge is the recognition of truth with its proof (whereas Taqlid is the name for accepting statements and opinions without proof).”
Imam Ibn al-Qayyim (may Allah have mercy on him) further writes: ”وقد اجمع العلماءعلی ان مالم یتبین فلیس بعلم وانماہوظن لا یغنی من الحق شئاً“ (I’lam al-Muwaqqi’in: 1/992)
“The scholars have agreed that what is not proven with certainty through evidence is not knowledge, but rather conjecture, and conjecture cannot avail against the truth at all.”
3:- Imam Shawkani (may Allah have mercy on him) writes about this verse:
”ومعنی الایة النھی عن ان یقول الانسان ما لا یعلم او یعمل بما لا علم لہ بہ و یدخل فیہ الآ راءالمدونة فی الکتب الفروعیة مع انھا لیست من الشرع فی شی ئٍ وتدخل تحت ھذہ الآیة“ (Abridged from Fath al-Qadir: 3/722)
“The meaning of this verse is the prohibition for a person to say what he does not know or to act upon that about which he has no knowledge. The opinions recorded in the books of Furu’ (branches of fiqh) fall into this category, as they are not part of the Shari’ah in any way, and they fall under [the prohibition of] this verse.”
In addition, the following scholars have used this verse to argue for the invalidity of Taqlid:
4:- Imam Ghazali
(Al-Mustasfa min ‘Ilm al-Usul: 2/983)
5:- Imam Jalaluddin al-Suyuti (may Allah have mercy on him) (Al-Radd ‘ala man Akhlada ila al-Ard, pp. 125-130)
This is why Allama Zamakhshari, in his book “Atwaq al-Dhahab,” commented on the ignorance of the Muqallidin as follows:
”ان کان للضلال اُم فالتقلید امہ فلا جرم ان الجاھل یومہ“
“If misguidance had a mother, Taqlid would be its mother. It is for this reason that only the ignorant person aims for it.” (We seek refuge in Allah)
Second Ayah:
Tafsir Al-Quran Al-Karim – Surah No. 9 At-Tawbah, Ayah Number 31
اِتَّخَذُوۡۤا اَحۡبَارَهُمۡ وَرُهۡبَانَهُمۡ اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰهِ وَالۡمَسِيۡحَ ابۡنَ مَرۡيَمَ ۚ وَمَاۤ اُمِرُوۡۤا اِلَّا لِيَـعۡبُدُوۡۤا اِلٰهًا وَّاحِدًا ۚ لَاۤ اِلٰهَ اِلَّا هُوَ ؕ سُبۡحٰنَهٗ عَمَّا يُشۡرِكُوۡنَ ۞
Translation:
They have taken their scholars and their monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Hi1m.
Tafsir:
‘Adi ibn Hatim al-Ta’i, who had become a Muslim, said, “I came to the Prophet (ﷺ) and I had a cross of gold around my neck. He (ﷺ) said, ‘Take this idol off and throw it away.’ And I heard him reciting this verse from Surah Bara’at: (اِتَّخَذُوْٓا اَحْبَارَهُمْ وَرُهْبَانَهُمْ اَرْبَابًا مِّنْ دُوْنِ اللّٰهِ )”
I said to the Prophet (ﷺ), “No one considers the scholars and monks to be lords.”
So he (ﷺ) said, “They did not used to worship them, but when they (the scholars) made something lawful for them, they considered it lawful, and when they made something unlawful for them, they considered it unlawful.” [Sunan Tirmidhi, At-Tafsir, Bab wa min Surah At-Tawbah: 3095, and graded Hasan by Al-Albani]
It was as if this was their second form of shirk (polytheism), that they gave the authority to declare things lawful (halal) and unlawful (haram) to their sheikhs and scholars, whereas this is the right of Allah Almighty alone. It was incumbent upon them to adhere to the path and commands shown by their Prophet. This is exactly the behavior of the Muqallidin of our time; when the saying of their Imam clearly contradicts the Quran or an authentic Hadith, they still, instead of accepting the Quran and authentic Hadith, will call lawful what their Imam made lawful and unlawful what he made unlawful. Then they will insist on it. For example, the clear command of the Quran is that the full term of suckling is two years, but some people, instead of accepting this, have declared it to be two and a half years on the saying of their Imam. And despite the clear and authentic statement of the Messenger of Allah (ﷺ), “Every intoxicant is haram,” they have declared intoxicants made from anything other than dates and grapes to be halal. They have made Zina (fornication/adultery) halal by calling it ‘Halala’. They have removed the hadd (prescribed punishment) for Zina with a hired woman. They have abolished Qisas (retaliation) for intentional murder by any means other than a sharp weapon or fire. They have completely absolved the ruler of the time from several of Allah’s prescribed punishments (hudud). They have abolished the hadd for theft merely on the thief’s empty claim of ownership over the stolen property, for which he provides no proof. They have declared singing, music, and dancing to be ‘ma’rifah’ (spiritual knowledge) and nourishment for the soul on the word of their sheikhs. And some sheikhs and scholars have started taking a pledge (bay’ah) from the masses that ‘you will obey our every command, whether it conforms to the Quran and Hadith or contradicts it.’ Tell me, what is left in making their scholars and monks lords?
The summary is that the saying of the Messenger of Allah (ﷺ) has come true completely, that you will follow the footsteps of the people before you exactly. Then, due to every group stubbornly sticking to the wrong statements of their leaders, such a rift has been created among Muslims that can never be filled without returning to the Quran and Hadith. The situation has become like “the tear has become wider than the patcher’s ability to mend it.” Previously, there were 72 sects, now they have become 73. [ فَإِنَّا لِلّٰہِ وَ إِنَّا إِلَیْہِ رَاجِعُوْنَ ]
(Tafsir Al-Quran, Surah At-Tawbah, Ayah 31)
The following scholars have used this verse as evidence for the refutation of Taqlid:
1:- Imam Ibn ‘Abd al-Barr (may Allah have mercy on him) (Jami’ Bayan al-‘Ilm wa Fadlihi, Vol. 2, p. 109)
2:- Imam Ibn Hazm (may Allah have mercy on him) (Al-Ihkam fi Usul al-Ahkam, Vol. 6, p. 283)
3:- Imam Ibn al-Qayyim (may Allah have mercy on him) (I’lam al-Muwaqqi’in, Vol. 2, p. 190)
4:- Imam Jalaluddin al-Suyuti (may Allah have mercy on him) (by his own admission, Al-Radd ‘ala man Akhlada ila al-Ard, p. 120)
5:- Imam Al-Khatib Al-Baghdadi (may Allah have mercy on him) (Al-Faqih wal-Mutafaqqih, Vol. 2, p. 22)
Muqallidin brothers might raise this objection to this verse that it is about the Jews and Christians… So here is the answer:
First Answer:
“العبرة لعموم اللفظ لا لخصوص السبب” meaning, “Consideration is given to the generality of the wording, not to the specificity of the reason (for revelation).” If this were not the case, meaning if the generality of the wording is not considered, then no verse of the Holy Quran would apply to us.
Second Answer:
The Prophet (peace be upon him) said: “لتتبعن سنن من کان قبلکم” (Bukhari, Mishkat 458) that “You will certainly follow the ways of those who came before you (Jews and Christians).” And the reality is that just as they gave their scholars and saints the status of legislators (shari’), so too have the Muqallidin of this Ummah given their Imams the same status.
Third Answer:
Scholars in every era have used this verse as evidence for the refutation of Taqlid.
Thus, Imam Ibn al-Qayyim (may Allah have mercy on him) states:
”وقداحتج العلماءبہذھ الایات فی ابطال التقلید ولم یمنعھم کفر اولئک من الاحتجاج بھا، لان التشبیہ لم یقع من جھة کفر احدھماوایمان الاخر، وانماوقع التشبیہ بین المقلدین بغیر الحجة للمقلد۔۔۔۔“
(I’lam al-Muwaqqi’in Vol. 2, p. 191)
“The scholars have used these verses as proof for the invalidation of Taqlid, and the disbelief of those people [Jews and Christians] did not prevent them from using it as proof. This is because the comparison is not made from the perspective of one being a disbeliever and the other a believer. Rather, the comparison is between the one who does Taqlid without proof and the one who is followed…”
Third Ayah:
Tafsir Al-Quran Al-Karim – Surah No. 2 Al-Baqarah, Ayah Number 111
قُلۡ هَاتُوۡا بُرۡهَانَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِيۡنَ ۞
Translation:
Say, "Produce your proof, if you should be truthful."
Tafsir:
Al-Razi (may Allah have mercy on him) said, it is proven from this verse that anyone who makes a claim, whether it is a claim of negation or affirmation, it is necessary for them to present proof and evidence (burhan). And this is the truest and most solid proof for the invalidity of a statement made in Taqlid (because Taqlid is the name for accepting something without proof).
(اَمَانِيُّھُمْ ) The word “only” is added to the translation due to the predicate being definite. Today, Muslims are also engrossed in mere aspirations and wishful thinking, whereas Islam in name only is neither a guarantor of honor in this world nor in the hereafter.
But it has been the custom in every age that whenever a Muqallid is asked for the proof of his action, instead of bringing proof, he points to the actions of his forefathers and elders, asking, “Were all these elders who did this misguided? We will only follow them.”
Hear this exact same thing from the Holy Quran.
Fourth Ayah:
Tafsir Al-Quran Al-Karim – Surah No. 31 Luqman, Ayah Number 21
وَ اِذَا قِيۡلَ لَهُمُ اتَّبِعُوۡا مَآ اَنۡزَلَ اللّٰهُ قَالُوۡا بَلۡ نَـتَّـبِـعُ مَا وَجَدۡنَا عَلَيۡهِ اٰبَآءَنَا ؕ اَوَلَوۡ كَانَ الشَّيۡطٰنُ يَدۡعُوۡهُمۡ اِلٰى عَذَابِ السَّعِيۡرِ ۞
Translation:
And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that upon which we found our fathers." Even if Satan was inviting them to the punishment of the Blaze?
Tafsir:
(وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ…) Meaning, they present their ignorant ancestors in opposition to the Book of Allah and the guidance of the Prophet (ﷺ). What greater misguidance could there be than this? See also Surah Al-Baqarah (170).
(أَوَلَوْ كَانَ الشَّيْطَانُ يَدْعُوهُمْ إِلَىٰ عَذَابِ السَّعِيرِ): Meaning, even if Satan is inviting them to the punishment of the blazing fire, will they still follow them into the fire of Hell and not bother to think about where they are being led?
In the exact same way today, when a Muqallid brother is told, “Brother, the Quran of Allah Almighty and the Hadith of the Messenger of Allah (ﷺ) say this,” he replies, “We found our forefathers acting upon this, and that is sufficient for us.” Hear this very condition in the words of the Holy Quran.
Fifth Ayah:
Tafsir Al-Quran Al-Karim – Surah No. 5 Al-Ma’idah, Ayah Number 104
وَاِذَا قِيۡلَ لَهُمۡ تَعَالَوۡا اِلٰى مَاۤ اَنۡزَلَ اللّٰهُ وَاِلَى الرَّسُوۡلِ قَالُوۡا حَسۡبُنَا مَا وَجَدۡنَا عَلَيۡهِ اٰبَآءَنَا ؕ اَوَلَوۡ كَانَ اٰبَآؤُهُمۡ لَا يَعۡلَمُوۡنَ شَيۡـئًـا وَّلَا يَهۡتَدُوۡنَ ۞
Translation:
And when it is said to them, "Come to what Allah has revealed and to the Messenger," they say, "Sufficient for us is that upon which we found our fathers." Even though their fathers knew nothing, nor were they guide2d?
Tafsir:
(وَإِذَا قِيلَ لَهُمْ تَعَالَوْا…): Although this verse is speaking about the polytheists of Arabia, its wording is general, condemning all those people who, instead of pondering over and accepting the truth, are practicing Taqlid of the customs of their forefathers or their religious leaders. Allah Almighty has condemned such people in many verses. See Surah Al-Baqarah (170).
Now, whatever the Muqallidin may say, the decision of Allah Almighty is this:
Sixth Ayah:
Tafsir Al-Quran Al-Karim – Surah No. 4 An-Nisa, Ayah Number 65
فَلَا وَرَبِّكَ لَا يُؤۡمِنُوۡنَ حَتّٰى يُحَكِّمُوۡكَ فِيۡمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُوۡا فِىۡۤ اَنۡفُسِهِمۡ حَرَجًا مِّمَّا قَضَيۡتَ وَيُسَلِّمُوۡا تَسۡلِيۡمًا ۞
Translation:
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.
Tafsir:
(حَتّٰي يُحَكِّمُوْكَ فِيْمَا…): In this verse, Allah Almighty has sworn an oath and stated three conditions for being a believer. First, that the judgment for any dispute should not be taken to anyone other than the Messenger of Allah (ﷺ). [See An-Nur: 51, Al-Ahzab: 36]. Second, that no discomfort should be felt in the heart over the decision of the Messenger of Allah (ﷺ). And third, that one should openly declare and accept the decision while acting upon it. Now, after his (ﷺ) passing, judgment will be sought from the Quran and Sunnah. This fully exposes the reality of the faith of the deniers of Hadith. This verse is also a moment of reflection for those who, when a verse or Hadith comes against their Imam or Pir, not only feel discomfort in their hearts but openly refuse to accept it, saying, “Did our Imam not know of this verse and Hadith?” Or they spend all their energy trying to interpret it away or declare it abrogated. The reality is that according to the clear words of the verse, feeling even the slightest discomfort or dislike in the heart against the decision of the Prophet (ﷺ) is contrary to faith.
This verse shows that those who are not pleased with the decision of the Messenger of Allah (ﷺ) can never become believers. In short, this verse is a powerful proof for the invalidity of Taqlid. The following scholars have used this verse to argue for the invalidation of Taqlid:
1:- Imam Ibn Hazm (may Allah have mercy on him) (Al-Ihkam 6/572)
2:- Imam Ghazali (Al-Mustasfa 2/983)
3:- Imam Jalaluddin al-Suyuti (may Allah have mercy on him) (Al-Radd ‘ala man Akhlada ila al-Ard, p. 130)
First Hadith:
“و کل بدعة ضلالة”
“And every innovation (bid’ah) is a misguidance.”
(Sahih Muslim, Kitab al-Jumu’ah, Bab Takhfif al-Salah wal-Khutbah, H. 867)
It has been stated before that Taqlid is a bid’ah (innovation) that emerged in the fourth century of the Hijri calendar, and according to this Hadith of the Prophet (ﷺ), every innovation is a misguidance.
Second Hadith:
“فیبقی ناس جھال یستفتون فیفتون برایھم فیضلون ویضلون”
(The Prophet (ﷺ) mentioned a sign of the Day of Judgment:) “So ignorant people will remain. They will be asked for religious verdicts (fatwas), and they will issue fatwas based on their own opinions. They will be misguided themselves and will misguide others.”
(Sahih Bukhari: Kitab al-I’tisam bil-Kitab was-Sunnah, Bab man Zamma al-Ra’i, H. 7307)
It has been stated before that Taqlid is the name for blindly following the sayings of a Mujtahid without [knowing the] evidence (from the Quran and Hadith). This is why there is a consensus among all scholars that Taqlid is not knowledge but ignorance.
1:- Imam Ibn al-Qayyim (may Allah have mercy on him) says in “Al-Qasidah al-Nuniyyah”:
إذ أجمع العلماء أن مقلدا
للناس والأعمى هما أخوان
والعلم معرفة الهدى بدليله
ما ذاك والتقليد مستويان
“The scholars have unanimously agreed that a Muqallid of the people and a blind man are two brothers. And knowledge is the recognition of guidance through its proof; how can that and Taqlid ever be equal?”
“The scholars have unanimously agreed that a muqallid and a blind person are equal, and knowledge is understanding an issue based on its proof, whereas following someone’s opinion is called taqlid, and the one who follows that opinion does not even know whether that opinion is based on truth or error.”
2:- Imam Qurtubi (may Allah have mercy on him) says:
التقلید لیس طریقا للعلم ولا موصولا لھ فی الاصول ولا فی الفروع وھو قول جمھود العقلاء والعلماء خلافا لما یحکی من جھال الحشویة والثعلبیة من انھ طریق الی معرفة الحق
“Meaning, Taqlid is neither a path to knowledge nor does it lead to knowledge in matters of Usul (principles) or Furu’ (branches). This is the excellent statement of the majority of intellectuals, which is only opposed by ignoramuses like the Tha’labiyyah and Hashwiyyah. And those scholars who consider Taqlid to be obligatory, in our view, are completely devoid of intellect.” (Tafsir al-Qurtubi 2/212)
3:- Imam Tahawi (may Allah have mercy on him) says:
لا یقلد الا غبی او عصبی
“No one does Taqlid except one who is Ghabi (ignorant) or one who is fanatical.”
(Lisan al-Mizan 1/280)
4:- Zamakhshari says:
ان کان للضلال ام فالتقلید امھ
“If misguidance had a mother, Taqlid would be its mother.”
(Atwaq al-Dhahab 74)
Third Hadith:
The Messenger (ﷺ) said, “Beware of three things: the mistake of a scholar, a hypocrite arguing with the Quran, and the world which will cut your necks. As for the mistake of a scholar, even if he is upon guidance, “فلا تقلدوہ” (then do not do his taqlid), and if he slips, do not lose hope in him…” etc.
(Al-Mu’jam al-Awsat Vol. 9/ p. 623, the narration is Mursal)
Note: According to the Muqallidin, a Mursal narration is also a proof (hujjah).
Fourth Hadith:
Jabir (RA) narrates that ‘Umar (RA) came to the Prophet (ﷺ) and said, “We hear such interesting things from the Jews that they astonish us. Can we write some of them down?” The Prophet (ﷺ) replied, “Have you too become confused in your religion like the Jews and Christians? Whereas I have brought to you a clear, unadulterated, and pure religion. If by chance Moses (Musa AS) were alive and came into the world, he would have no choice but to follow me.” In another narration, it says, “By Him in Whose hand is my soul, if Moses (Musa AS) were alive and came among you, and you were to leave me and follow him, you would have strayed from the straight path. If he were alive, he would have no choice but to follow me.”
(Narrated by Imam Ahmad 3/387, and Imam Bayhaqi in Shu’ab al-Iman as in Mishkat 1/30, and in al-Darimi 1/116)
When it is not permissible to follow a prophet who is immune from error like Musa (AS) instead of the Prophet Muhammad (ﷺ), how can it be permissible to follow an ummati (follower) born in 80 AH?
Imam Ibn Hazm (may Allah have mercy on him) says:
“وقد صح اجماع جمیع الصحابة رضی اللہ عنھم، اولھم عن آخرھم و اجماع جمیع التابعین اولھم عن آخرھم علی الامتناع والمنع من ان یقصد منھم احد الی قول انسان منھم او ممن قبلھم فیاخذہ کلھ فلیعلم من اخذ بجمیع قول ابی حنیفة او جمیع قول مالک او جمیع قول الشافعی او جمیع قول احمد بن حنبل رضي اللہ عنھم ممن یتمکن من النظر، ولم یترک من اتبعھ منھم الی غیرہ قد خالف اجماع الامة کلھا عن آخرھاواتبع غیر سبیل المومنین، نعوزباللہ من ھذہ المنزلة وایضا فان ھولاء الافاضل قد منعو عن تقلید ھم و تقلید غیرھم فقد خالفھم من قلدھم”
(Al-Nubdhah al-Kafiyah fi Ahkam Usul al-Din, p. 71 and Al-Radd ‘ala man Akhlada ila al-Ard by al-Suyuti, pp. 131, 231)
A consensus has been established from all the Companions (Sahaba), from the first of them to the last of them, and a consensus from all the Successors (Tabi’in), from the first of them to the last of them, on the impermissibility and prohibition of any one of them intending to take all the sayings of one person from among them or from before them (other than the Prophet ﷺ). So let those who take all the sayings of Abu Hanifah, or all the sayings of Malik, or all the sayings of al-Shafi’i, or all the sayings of Ahmad ibn Hanbal (may Allah be pleased with them)—those who are capable of independent reasoning and do not abandon any saying of the one they follow—know that they have violated the consensus of the entire Ummah. They have followed a path other than that of the believers. We seek refuge in Allah from this position. Furthermore, all these honorable scholars forbade Taqlid of themselves and of others, so whoever does their Taqlid has also opposed them.
Shah Waliullah (may Allah have mercy on him) writes:
“وقد صح اجماع الصاحبة کلھم اولھم عن آخرھم و اجماع التابعین اولھم عن آخرھم و اجماع تبع التابعین اولھم عن آخرھم علی الامتناع والمنع من ان یقصد احد الی قول انسان منھم او ممن قبلھم فیاخذہ کلھ” (Aqd al-Jid by Shah Waliullah Muhaddith Dehlawi, p. 41)
It has been established by consensus from all the esteemed Companions, all the Tabi’in, and all the Tabi’ al-Tabi’in (Successors of the Successors) that they not only protected themselves from Taqlid but also declared it a forbidden tree. There is no person from the first three noble generations (Qurun al-Thalathah) whose every single word was accepted by any of the Companions, Tabi’in, or Tabi’ al-Tabi’in. The statements they did accept were accepted solely and only on the basis of evidence. This is a proof of their explicit consensus.
1:- Imam Bayhaqi (may Allah have mercy on him) states:
The esteemed Abdullah ibn Mas’ud (may Allah be pleased with him) said: Do not do Taqlid of people in your religion. So if you must (follow my advice), then follow the dead, not the living.
(Al-Sunan al-Kubra Vol. 2, p. 10, with a Hasan chain; Al-Mu’jam al-Kabir Vol. 9, p. 661, H. 4678)
2:- Imam Waki’ ibn al-Jarrah (d. 197 AH) says:
The esteemed Mu’adh (may Allah be pleased with him) said: What will be your condition when three things (occur)? When the world is breaking your necks, the mistake of a scholar, and a hypocrite arguing (and debating) using the Quran? The people remained silent, so Mu’adh (may Allah be pleased with him) said: Listen regarding the neck-breaking world (i.e., abundance of wealth), whosoever’s heart Allah has made content has found guidance, and whoever is not content, the world will not benefit him. As for the issue of a scholar’s mistake, then (listen), even if he is (going) on the straight path, do not do his Taqlid in your religion, and if he falls into temptation (fitnah), do not lose hope in him, because a believer repeatedly falls into fitnah and then repents… etc.
(Kitab al-Zuhd Vol. 1, pp. 299-300, H. 17, with a Hasan chain)
3:- Abdullah ibn ‘Umar (may Allah be pleased with them both) was asked, “You consider Hajj Tamattu’ to be permissible, whereas your father, ‘Umar (may Allah be pleased with him), used to forbid it.” Abdullah ibn ‘Umar (may Allah be pleased with them both) replied: “Tell me, if my father forbids something and the Prophet (ﷺ) commands it, will my father’s word be followed or will the Prophet’s (ﷺ) command be followed?” The questioner said, “The command and action of the Prophet (ﷺ) will be accepted.” So Ibn ‘Umar (may Allah be pleased with him) said, “When the action of the Prophet (ﷺ) is to be taken, then why do you present my father’s saying against the action of the Prophet (ﷺ)?” (Tirmidhi 1/169) (Tahawi 1/399)
None of the Companions opposed the aforementioned Companions in the matter of Taqlid; therefore, there is a consensus of the Companions that Taqlid should not be practiced.
1:- Imam (Amir ibn Sharahil) al-Sha’bi (a Tabi’i, d. 104 AH) says:
Whatever Hadith these people tell you from the Messenger of Allah (ﷺ), hold onto it (firmly), and whatever they say from their own opinion, throw it in the garbage. (Musnad al-Darimi 602, its chain is Sahih)
2:- Imam Hakam (ibn ‘Utaybah) (may Allah have mercy on him) says:
You can take or leave the statement of every single person, except for the Prophet (ﷺ) (it is obligatory to accept his every word).
(Al-Ihkam by Ibn Hazm 6/293, its chain is Sahih)
3:- Someone presented the saying of Sa’id ibn Jubayr (a Tabi’i, may Allah have mercy on him) to Ibrahim al-Nakha’i (may Allah have mercy on him), so he said: What will you do with the saying of Sa’id ibn Jubayr in the face of a Hadith of the Messenger of Allah (ﷺ)?
(Al-Ihkam by Ibn Hazm 6/293, its chain is Sahih)
4:- Imam al-Muzani (may Allah have mercy on him) said:
I have abridged this book from the knowledge of Imam Muhammad ibn Idris al-Shafi’i (may Allah have mercy on him) so that whoever wishes to understand it may do so easily. Along with this, it is my declaration that Imam al-Shafi’i forbade Taqlid of himself and of others, so that (every person) may keep his religion in view and exercise caution for himself.
(Al-Umm / Mukhtasar al-Muzani, p. 1)
5:- Imam al-Shafi’i (may Allah have mercy on him) says:
Every statement of mine that contradicts an authentic Hadith of the Prophet (ﷺ) (should be left). The Hadith of the Prophet (ﷺ) is the best, and do not do my Taqlid. (Adab al-Shafi’i wa Manaqibuh by Ibn Abi Hatim, p. 51, its chain is Hasan)
6:- Imam Abu Dawood al-Sijistani (may Allah have mercy on him) says:
I asked (Imam) Ahmad (ibn Hanbal): Is (Imam) al-Awza’i a greater follower of the Sunnah than Malik? He replied: In your religion, do not do Taqlid of a single one of them… etc.
(Masa’il Abi Dawood, p. 277)
7:- Imam Abu Hanifah (may Allah have mercy on him) one day said to Qadi Abu Yusuf:
Woe to you, O Ya’qub (Abu Yusuf)! Do not write down everything I say. Today I have one opinion, and tomorrow it changes. Tomorrow I have another opinion, and the day after, that too changes.
(Tarikh Baghdad 13/424, Tarikh Ibn Ma’in 2/607, its chain is Sahih)
8:- Imam Ibn Hazm said, “والتقلید حرام” (And Taqlid is Haram).
(Al-Nubdhah al-Kafiyah fi Ahkam Usul al-Din, p. 70)
And he said: And the common person and the scholar are (both) equal in this (the prohibition of Taqlid). Each will perform Ijtihad according to his ability and capacity. (Al-Nubdhah al-Kafiyah, p. 71)
9:- It is narrated from Imam Abu Ja’far al-Tahawi (Hanafi!?):
Only one who is ignorant or fanatical (foolish) does Taqlid.
(Lisan al-Mizan 1/280)
10:- ‘Ayni Hanafi said:
So the Muqallid makes a mistake, and the Muqallid commits an act of ignorance, and the calamity of everything is due to Taqlid.
(Al-Binayah Sharh al-Hidayah, Vol. 1, p. 713)
11:- Zayla’i Hanafi said:
“فالمقلد ذھل و المقلد جھل” (So the Muqallid has erred, and the Muqallid has acted ignorantly). (Nasb al-Rayah, Vol. 1, p. 912)
12:- Imam Ibn Taymiyyah (may Allah have mercy on him), after a powerful discussion against Taqlid, said:
If someone were to say that it is obligatory upon the common people to do Taqlid of so-and-so, this is not the statement of any Muslim.
(Majmu’ Fatawa Ibn Taymiyyah, Vol. 22, p. 942)
13:- Imam Jalaluddin al-Suyuti (may Allah have mercy on him) says:
It is obligatory to say that every person who affiliates himself with any Imam other than the Messenger of Allah (ﷺ), and bases his friendship and enmity on this affiliation, then this person is a Bid’ati (innovator), and is outside of Ahl al-Sunnah wal-Jama’ah, whether this (affiliation) is in matters of Usul (principles) or Furu’ (branches).
(Al-Kanz al-Madfun wal-Fulk al-Mashhun, p. 149)
14:- Abdulaziz ibn Muhammad ibn Saud (may Allah have mercy on him) (King of Saudi Arabia) was asked: A person does not do Taqlid of the famous Madhahib (schools of thought), will this person attain salvation? Sultan Abdulaziz said: “Whoever worships the One Allah, seeks help only from Him, supplicates only to the One Allah, slaughters only for the One Allah, makes vows only to Him, places his trust only in Him, defends the religion of Allah and acts upon what is known of it according to his ability, then this person, without any doubt, is one who will attain salvation, even if he does not know of these famous Madhahib.” (Al-Durar al-Saniyyah 1/170)
15:- The former Grand Mufti of Saudi Arabia, Sheikh Abdulaziz ibn Abdullah ibn Baz (may Allah have mercy on him) said:
“By the praise of Allah, I am not fanatical, but I judge according to the Book and the Sunnah. The basis of my fatwas is ‘Qala Allah’ (Allah said) and ‘Qala al-Rasul’ (the Messenger said), not on Taqlid of the Hanbalis or others.”
(Al-Majallah, No. 806, dated 25 Safar 1416 AH)
16:- The famous Salafi scholar of Yemen, Sheikh Muqbil ibn Hadi al-Wadi’i (may Allah have mercy on him) says:
“Taqlid is Haram. It is not permissible for any Muslim to do Taqlid (of anyone) in the religion of Allah.”
(Tuhfat al-Mujib ‘ala As’ilat al-Hadir wal-Gharib, p. 205)
1:- Due to personal Taqlid, the blessed verses of the Holy Quran are cast aside. For example:
The Hanafi (taqlidi) scholar al-Karkhi says: “The principle is that every verse that contradicts our companions (the Hanafi jurists) will be considered abrogated or outweighed. It is better to interpret it away while attempting to reconcile it.”
(Usul al-Karkhi, p. 29)
2:- Due to personal Taqlid, authentic Ahadith are cast aside. For example:
The aforementioned al-Karkhi states another principle: “The principle is that every Hadith that contradicts the saying of our companions will be considered abrogated or contradicted by a similar narration, then another proof will be resorted to.”
(Usul al-Karkhi, p. 29, principle 30)
Yusuf ibn Musa al-Malati al-Hanafi used to say: “Whoever reads the book of Imam Bukhari (Sahih al-Bukhari) becomes a Zindiq (heretic).” (Shadharat al-Dhahab, Vol. 7, p. 40)
3:- Due to personal Taqlid, the consensus (Ijma’) is rejected in many places. For example:
In the best generations (Khayr al-Qurun), there is a consensus that personal Taqlid is impermissible.
(Al-Nubdhah al-Kafiyah, p. 71; Din mein Taqlid ka Mas’ala, pp. 34-35)
4:- Due to personal Taqlid, the testimonies and research of the Companions and other pious predecessors are rejected, and at times, they are even openly disrespected. For example:
In the book of the Hanafi taqlidis, Usul al-Shashi, the esteemed Abu Hurairah (may Allah be pleased with him) has been removed from the level of Ijtihad and giving fatwas, with the declaration: “وعلٰی ھذا ترک اصحابنا روایة ابی ھریرة” (And based on this [principle], our companions have abandoned the narrations of Abu Hurairah).
(Usul al-Shashi with Ahsan al-Hawashi, p. 75)
A young Hanafi taqlidi, centuries ago in the grand mosque of Baghdad, said:
“ابو ھریرة غیر مقبول الحدیث” (The Hadith of Abu Hurairah is not acceptable). (Siyar A’lam al-Nubala, Vol. 2, p. 619; Majmu’ Fatawa Ibn Taymiyyah, Vol. 4, p. 538)
5:- Due to personal Taqlid, the followers of Taqlid believe that a contradiction can occur between two verses of the Holy Quran. For example:
Mulla Jiwan Hanafi writes: “Because if two verses contradict each other, both are nullified.”
(Nur al-Anwar with Qamar al-Aqmar, p. 193)
Whereas, in reality, there are absolutely no contradictions in the verses of the Holy Quran, nor is there any kind of contradiction between the Quran and authentic Ahadith. And all praise is for Allah.
6:- Due to personal Taqlid, the followers of Taqlid have even issued fatwas against their taqlidi brothers. For example:
It is narrated from Muhammad ibn Musa al-Balaghuni al-Hanafi that he said: “If I had the authority, I would take Jizyah from the Shafi’is (considering them disbelievers).”
(Mizan al-I’tidal by al-Dhahabi, Vol. 4, p. 52)
When ‘Isa ibn Abi Bakr ibn Ayyub al-Hanafi was asked why he became a Hanafi when his entire family was Shafi’i, he replied: “Don’t you want there to be one Muslim in the house?!” (Al-Fawa’id al-Bahiyyah, pp. 152-153)
An Imam of the Hanafis, al-Safkardari, said: “A Hanafi should not marry his daughter to a man of the Shafi’i Madhhab, but he can marry a girl from them (the Shafi’is).”
(Fatawa Bazzaziyyah on the margin of Fatawa ‘Alamgiriyyah, Vol. 4, p. 112)
Meaning, people of the Shafi’i Madhhab (according to the Hanafis) are under the ruling of the People of the Book. See (Al-Bahr al-Ra’iq, Vol. 2, p. 46)
7:- Due to personal Taqlid, the Hanafis and Shafi’is fought bloody wars with each other. They killed each other, looted shops, and burned down neighborhoods. For details, see Yaqut al-Hamawi’s (d. 626 AH) Mu’jam al-Buldan (Vol. 1, p. 209 “Isbahan”; Vol. 3, p. 117 “Rayy”) and Ibn al-Athir’s Tarikh (Al-Kamil, Vol. 9, p. 92, events of the year 561 AH).
8:- Due to personal Taqlid, a person does not accept truth, justice, and evidence; rather, he remains engrossed in the blind, baseless following of his Imam. One person, after accepting a Hadith as strong, spent fourteen years trying to find an answer against it. See Al-‘Arf al-Shadhi (Vol. 1, p. 107).
Mahmud al-Hasan Deobandi says:
“The truth and justice is that in this issue, Imam Shafi’i’s position is stronger, but we are Muqallidin, (therefore) it is obligatory upon us to do Taqlid of our Imam, Abu Hanifah.” (Taqrir Tirmidhi, p. 36)
Ahmad Yar Na’imi Barelvi said:
“Because the proofs of the Hanafis are not these narrations; their only proof is the saying of the Imam…” (Ja’a al-Haq, Vol. 2, p. 9)
9:- Due to personal Taqlid, the rigid and extremist Muqallidin established four prayer stations (musallas) in the Kaaba, about which Rashid Ahmad Gangohi says:
“Indeed, the establishment of four prayer stations in Makkah is without a doubt a despicable matter, as it necessitates the repetition of congregations and division, such that when one congregation is taking place, the congregation of another Madhhab sits and does not join, thereby committing a forbidden act.”
(Talifat Rashidiyyah, p. 517)
In addition to this, there are many other harms of personal Taqlid, such as sectarianism, innovation-worship, extremism, severe fanaticism, and deprivation from research, etc. The only cure for all these diseases is to act upon the Book, the Sunnah, and the consensus in the light of the understanding of the Salaf as-Salihin.
Just as the Qadianis, Pervezis, Quburis (grave-worshippers), Rafidis, and other misguided sects (falsely deduce and distort to) prove their false beliefs from the Quran and Hadith, in the exact same way, the Muqallidin prove the obligation of Taqlid of the four Imams from the Quran and Hadith. In this discussion, these doubts of the Muqallidin will be removed, Insha’Allah.
“So ask the people of knowledge if you do not know.” (An-Nahl 43, Al-Anbiya 7)
The Muqallidin think that this verse contains the command for Taqlid.
The Answer:
1:- This verse refers to all the people of knowledge (Ahl al-Dhikr) who have passed and all who will come until the Day of Judgment. However, the claim of the Muqallidin is that it is obligatory for Muslims to do Taqlid of one of the four Imams (Imam Abu Hanifah, Imam Malik, Imam Shafi’i, and Imam Ahmad). We leave the decision to the intelligent and non-fanatical Muqallidin: does this verse prove the obligation of Taqlid or not?
2:- Does this verse mention asking living people of knowledge or deceased people of knowledge? Obviously, one who does not know an issue will go and ask a living scholar. But it is astonishing to see the intellect of the Muqallidin, that from this verse, they prove the obligation of Taqlid of deceased scholars (the four Imams).
3:- According to the books of Fiqh, Taqlid is the name for acting upon the word of a non-prophet without proof. See the details here. Whereas, this verse nowhere contains a command to ask about an issue without proof (i.e., Taqlid).
4:- Even in common parlance, asking a scholar about an issue is not called Taqlid. Today, Muqallidin ask their respective scholars about issues and act upon them. So, what do you think, will they be called Muqallidin of their scholars or of the four Imams?
5:- No person of knowledge from the best generations (Khayr al-Qurun) or the middle ages has ever used this verse to deduce the obligation of Taqlid.
“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is best and most appropriate for determination.” (An-Nisa: 59)
The Answer:
1:- Regarding obedience, a principle has been stated in the Ahadith. The Prophet (ﷺ) said: “لا اطاعة فی معصیت اللہ” (There is no obedience in the disobedience of Allah) (Muslim). And “انما الاطاعة فی المعروف” (Obedience is only in that which is good) (Bukhari). Now, how will it be known whether the statement of the scholars and jurists is in accordance with the Book and the Sunnah or against it? Obviously, this can only be known when a person knows the proof for the statements of the scholars and jurists from the Book and the Sunnah. Because if he does not know the proof from the Book and the Sunnah, it is quite possible that he will also accept those statements of theirs which are against the Book and the Sunnah, whereas Taqlid means accepting a statement without proof. Meaning, this verse actually proves the refutation of Taqlid.
2:- “Those in authority” includes all the rulers, scholars, jurists, and Mujtahidin who will come until the Day of Judgment. Whereas the claim of the Muqallidin is that it is binding upon a person to do Taqlid of only one of the four Imams. So where in this verse, or in the entire Quran, is there a mention of Taqlid of the four Imams?
3:- In the last part of this verse, it is clearly mentioned that when you dispute about something, refer it to Allah and the Messenger (peace be upon him). Meaning, at the time of disagreement, one is urged to refer to the Book and the Sunnah, not commanded to do Taqlid of a member of the Ummah.
4:- None of the Salaf as-Salihin proved the obligation of Taqlid of the four Imams from this verse.
“And follow the way of him who has turned to Me.” (Luqman: 15)
The Answer:
1:- “Ittiba'” means to accept someone’s statement with its proof, the details of which have been explained in the definition of Taqlid. Therefore, to prove the obligation of Taqlid from this verse is nothing but a blatant lie from the outset.
2:- Even if we accept that it mentions Taqlid, is the Taqlid of every person who calls towards Allah obligatory?
3:- Imam Ibn Kathir (may Allah have mercy on him) (d. 774 AH) writes in his commentary on this verse:
“یعني المومنین” (Meaning, follow the path of all the believers).
(Tafsir Ibn Kathir 5/106)
The Muqallidin should tell us, is the Taqlid of all believers obligatory?
4:- None of the Salaf as-Salihin used this verse as evidence for the affirmation of Taqlid.
“(O Allah) Guide us to the straight path, the path of those upon whom You have bestowed favor.” (Al-Fatihah 6, 7)
The Answer:
Here, the path of all the divinely favored people is mentioned, not some of the favored ones. Therefore, to prove the obligation of Taqlid of the four Imams from this verse is a blatant lie and ignorance. None of the Salaf as-Salihin proved the obligation of Taqlid from this verse either.
The Prophet (ﷺ) said: “After me, follow Abu Bakr and ‘Umar (may Allah be pleased with them).” (Tirmidhi: 2/207)
Sarfaraz Safdar writes about this Hadith in “Al-Kalam al-Mufid” p. 91 that personal Taqlid is proven from this Hadith.
The Answer:
1:- Here, the Prophet (ﷺ) has commanded to follow in matters of the Caliphate, not in matters of religion, as will become clear later.
2:- In many issues, the esteemed Companions (may Allah be pleased with them) disagreed with Abu Bakr and ‘Umar (may Allah be pleased with them both), as many examples are found in the books of Hadith. So why did they not do Taqlid of Abu Bakr and ‘Umar (may Allah be pleased with them both)? In light of this Hadith, can you issue a fatwa of rebellion against the esteemed Companions?
3:- During the caliphate of Abu Bakr (may Allah be pleased with him), the esteemed Companions disagreed with the Caliph of the time, Abu Bakr (may Allah be pleased with him), regarding Jihad against those who withheld Zakat. But when Abu Bakr (may Allah be pleased with him) gave proofs, they accepted and started the Jihad. Is bowing one’s head before proofs called Taqlid?
4:- If the esteemed Companions were truly Muqallidin of Abu Bakr and ‘Umar (may Allah be pleased with them both), then why do today’s Muqallidin leave Abu Bakr and ‘Umar (may Allah be pleased with them both) and consider Taqlid of the four Imams obligatory?
Mu’adh ibn Jabal (may Allah be pleased with him) went to Yemen where the people acted upon the words of Mu’adh (may Allah be pleased with him). And this is Taqlid.
The Answer:
The Prophet (ﷺ) sent Mu’adh (may Allah be pleased with him) to Yemen as a governor. So as the governor of the Prophet (ﷺ), it was necessary for them to obey the words of Mu’adh (may Allah be pleased with him). And since Mu’adh (may Allah be pleased with him) was sent by the Prophet (ﷺ), acting upon his word was, in essence, acting upon the word of the Prophet of Allah (ﷺ).
Accepting the chains of narration (isnad) of Hadith is also Taqlid.
Answer:
The chain of narration (sanad) falls under the category of testimony. Meaning, when a narrator says, “I heard the Hadith of the Prophet (peace be upon him) from so-and-so, and so-and-so heard it from so-and-so…”, he is giving testimony. That is why when a narrator is not reliable (thiqah), but rather weak and abandoned (da’if wa matruk), suffers from forgetfulness (nisyan), accepts corrections (laqmah), and mixes up the chain and the text, his testimony is considered unreliable and the narration becomes weak. And accepting the testimony of a reliable person is proven from the Book and the Sunnah. Meaning, we accept the testimony of a witness in obedience to the Sunnah (ittiba’ al-Sunnah), not in Taqlid of anyone.
The esteemed Companions gave fatwas and the people acted upon them; from this too, Taqlid is proven.
On a forum, Taqlid was proven in this way:
Hazrat Ibn ‘Abbas (RA) was asked what a woman should do if she gets her menses after performing the Tawaf. He replied that she can depart. The people of Madinah said, “لانا حذ بقولک وندع قول زید” (We will not take your saying and leave the saying of Zayd).
(Sahih al-Bukhari, Kitab al-Hajj, Bab iza hadat al-mar’ah ba’da ma afadat: Vol. 1, p. 237)
The narration is as follows:
” عن عکرمۃ ان اھل المدینہ سالوا ابن عباس عن امراۃ طافت ثم حاضت، قال لھم: تنفر، قالوا: لانا خذ بقولک، وندع قول زید بن ثابت۔۔۔۔۔۔ وفی روایۃ الثقفی: لانبالی بقولک افتیتنا اولم تفتنا، لا نتا بعک وانت تخالف زیدا”
‘Ikrimah narrates that the people of Madinah asked Hazrat Abdullah ibn ‘Abbas about a woman who got her menses after performing the Tawaf. Hazrat Ibn ‘Abbas said: “She can depart.” The people of Madinah said: “We will not take your saying and leave the saying of Zayd ibn Thabit…” In the narration of al-Thaqafi, it says: “We do not care whether you give us a fatwa or not, we will not follow you as you are contradicting Zayd.”
(Fath al-Bari, Kitab al-Hajj, Bab iza hadat al-mar’ah ba’da ma afadat, Vol. 3, p. 749)
The Answer:
It has been clarified before that acting upon the fatwa of a Mufti is neither called Taqlid in terminology nor in common parlance. For the sake of brevity, only one reference is being presented again.
In the reliable book of the Hanafis, “Musallam al-Thubut,” it is written:
“Taqlid is acting upon the saying of another without proof (from the Quran and Hadith). Like a common person (Aami) taking the saying of another common person like himself, or a Mujtahid taking the saying of another Mujtahid. Therefore, referring to the Prophet (peace be upon him) and the consensus (Ijma’) is not part of this (Taqlid). And similarly, a common person referring to a Mufti and a judge referring to witnesses (is not Taqlid) because the text (proof) has made it obligatory. But the custom is that the common person is a Muqallid of the Mujtahid. The Imam (Imam al-Haramayn al-Shafi’i) said, ‘And upon this definition, the general scholars of Usul al-Ilm (are in agreement).'” etc.
(Musallam al-Thubut, p. 289, 1316 AH edition; Fawatih al-Rahmut, Vol. 2, p. 400)
The conclusion is that a common person acting upon the fatwa of a Mufti is not Taqlid. But if the Muqallidin insist on considering it Taqlid, then in that case, all people would be Muqallidin of living scholars. In such a situation, why are they called Hanafis, Shafi’is, Hanbalis, or Malikis? Because today’s common folk do not seek fatwas from the four Imams but from today’s scholars.
And as for the people of Madinah, they left the statement of Ibn ‘Abbas (may Allah be pleased with him) and accepted the fatwa of Zayd ibn Thabit (may Allah be pleased with him) on the basis that it was in accordance with their own Ijtihad and research, because they were not ignorant and stubborn like the Muqallidin, but were scholars. And even if we hypothetically accept that the people of Madinah did Taqlid of Zayd (may Allah be pleased with him), can the Muqallidin prove that they did Taqlid of Zayd ibn Thabit (may Allah be pleased with him) in every single matter? And did they call themselves “Zaydi” or “Thabiti” after his name, like the four Madhahib? And what is the reason that the Muqallidin give proofs for the Taqlid of the Companions, while they themselves consider Taqlid of the four Imams, who are of a lesser rank than the Companions, to be obligatory?
Imam Abu Hanifah (may Allah have mercy on him) was a Tabi’i from whom a Thuna’i Hadith is narrated. Meaning, there are only two intermediaries between Imam Abu Hanifah and the Prophet (ﷺ), and Hanafi Fiqh is based on Thuna’i Hadith. So from this, it is known that Hanafi Fiqh is the best and most reliable. This is why we do Taqlid of Imam Abu Hanifah (may Allah have mercy on him). (Muqaddimah Dars-e-Bukhari Sharif by Sheikh Zakariyya)
The Answer:
The summary of the above discussion is that Imam Abu Hanifah is truthful and a jurist, but according to the aforementioned Muhaddithin, he is not strong in terms of Ahadith. And this is not disrespect, because many righteous and capable narrators have poor memory and make many mistakes, as the books of Jarh wa Ta’dil (criticism and praise of narrators) and Asma’ al-Rijal (biographies of narrators) are filled with such examples.
(Excerpt: Haqiqat al-Taqlid wa Aqsam al-Muqallidin by Sheikh Abu Muhammad Aminullah al-Peshawari, may Allah preserve him)
The Muqallidin repeatedly object that if Taqlid is not even permissible for an ignorant person, even though he is neither a Mujtahid nor a scholar and cannot solve his own issues, then what on earth is this poor fellow supposed to do?
The Answer:
Our answer to this has always been that the impermissibility of Taqlid for an ignorant person does not mean that he should become a Mujtahid and a scholar or start solving issues himself, because Allah has not obligated everyone to do so. Our position is that today’s ignorant person, i.e., the common folk, should try his utmost to live his life in the footsteps of the Salaf as-Salihin, i.e., the esteemed Companions, Tabi’in, and Tabi’ al-Tabi’in. Because among them too, there were common folk whose method was always to go to their truth-following scholars with issues requiring resolution and to find out the ruling of the Quran and Hadith regarding the relevant issue. And the scholars would provide solutions only in the light of the Book and the Sunnah, the result of which was that the common folk would act upon the Book and the Sunnah, and the scholars would fulfill their duty as conveyers. As for the matter that the common folk are incapable of understanding the proofs, this is incorrect, because a common person also possesses the gift of intellect and faith, and the chest of a believer is illuminated with a light that distinguishes between truth and falsehood. In the light of their intellect and faith-based insight, the common folk can also understand the proofs, but the condition is that there should not be even a hint of malice and stubbornness in the heart, mind, and intention. This is called ‘Amal bir-Riwayah (acting upon the narration), not ‘Amal bir-Ra’y (acting upon opinion). Meaning, one acts upon the narration of the narrator, not upon his opinion.
(These are the very things that Imam Shawkani said in Al-Qawl al-Mufid: 27, Imam Ibn al-Qayyim in Kitab al-Ruh: 256, and Imam al-Shatibi in Kitab al-I’tisam: 342-345, a summary of which has been stated above.)
1:- You may have seen in the books of some scholars that Taqlid is obligatory. For example, in Tafsir Qurtubi, Jami’ Bayan al-‘Ilm wa Fadlihi, I’lam al-Muwaqqi’in, and similarly in books of Fiqh and Tafsir, etc. But alongside this, the refutation and condemnation of Taqlid are also mentioned in these books. You might be surprised as to why this is so. Here, it is important to understand that when a common person asks a scholar about an issue and benefits from that scholar’s knowledge, these scholars have called this Taqlid. Otherwise, in the terminology of the Shari’ah, this is called asking a scholar, meaning Ma’rifat Hukm Allah fil-Mas’alah (to know the ruling of Allah in the issue). So, this does not mean the prevalent terminological Taqlid, because asking a question is not called Taqlid. Otherwise, we would seek refuge in Allah, the Prophet (ﷺ) would be considered a Muqallid of the Jews.
Because Allah’s statement is:
فَإِن كُنتَ فِي شَكٍّ مِّمَّا أَنزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَؤُونَ الْكِتَابَ مِن قَبْلِكَ لَقَدْ جَاءَكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ
“So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.” (1Yunus: 94)
See further investigation of this in I’lam al-Muwaqqi’in 2/234.
2:- You have noted before that Taqlid is ignorance and an innovation. So the question arises, then why did so many great scholars practice Taqlid?
The answer is that there have been two types of scholars in the Ummah. One type was the fanatical and lazy ones whom Allah did not grant complete guidance. The reason for this was their own misfortune, so they should not be mentioned as examples.
The second type was the famous and well-known scholars who were not Muqallidin of Imam Abu Hanifah (may Allah have mercy on him), but rather their opinion and Ijtihad coincided with the Imam’s opinion and Ijtihad. This is called Muwafaqat al-Ra’y wal-Ijtihad (coincidence of opinion and reasoning), not Taqlid.
Similarly, those truth-seeking scholars whose Ijtihad coincided with the Ijtihad of Imam Shafi’i, people began to call them Shafi’is, even though they were not Muqallidin of Imam Shafi’i. The biggest proof of this is that these esteemed scholars also opposed these Imams in many issues.
Such as Imam Abu Yusuf, Imam Muhammad, Imam ‘Abd al-Hayy, Imam Ibn Humam, Imam Tahawi, Imam Razi, and others.
For certainty, study the following passages carefully.
قال عبد الئحی فی النافع الکبیر ۵۶ و لست ممن یختار التقلید البحت لا یترک قول الفقھاء و ان خالف الادلة الشرعیة ولا ممن یطعن علیھم و یھجر الفقھ بالکلیة۔
The summary of Allama ‘Abd al-Hayy’s statement is that I am neither among those Muqallidin who give precedence to the sayings of the Imams over the Shari’i proofs, i.e., the Quran and Sunnah, and are not prepared to leave them despite them contradicting the Shari’i proofs, nor do I completely abandon their issues.
Similarly, Imam Nawawi (may Allah have mercy on him) says in Al-Majmu’ Sharh al-Muhadhdhab 1/43:
و للمفتی المنتسب اربعة احوال احدھا لا یکون مقلداً لا مامھ لا فی المذھب ولا فی دلیلھ
Read this passage carefully and find salvation from the disease of Taqlid. And after understanding with the help of Allah, do not call any research-scholar a Muqallid.
Similarly, Shah Waliullah says in Aqd al-Jid:
و فی الانوار ایضاً: المنتسبون الی مذھب الشافعی و ابی حنیفة و مالک و احمد اصناف احدھا العوام والثانی البالغون الی رتبة الاجتھاد و المجتھد لا یقلد مجتھداً و انما ینتسبون الیھ لجریھم علی طریقتھ فی الاجتھاد و استعمال الادلة و ترتیب بعضھا علی بعض
The summary of Shah Sahib’s entire statement is that among those who are affiliated with Imam Abu Hanifah and other Imams, some are common folk and some have reached the rank of Ijtihad. So the method of these scholars, i.e., taking issues from the Book and the Sunnah, was according to the way of these Imams; it was not that they were their Muqallidin, because a Mujtahid scholar is not a Muqallid.
So, esteemed readers: do not pass a fatwa of ignorance or have such a suspicion about the esteemed scholars. They were not devoid of insight like the Muqallidin.
The great senior Imams have willed that a student of knowledge should also take and acquire the religion from where they themselves acquired and took it. And when their saying contradicts a Hadith of the noble Prophet (ﷺ), it should be thrown against the wall.
Abu Hanifah (may Allah have mercy on him) says:
“This is my opinion, and whoever brings an opinion better than my opinion, we will accept it.”
And Imam Malik (may Allah have mercy on him) says:
“I am but a human. I err and I am correct. Therefore, present my saying to the Book and the Sunnah.”
And Imam Shafi’i (may Allah have mercy on him) says:
“When a Hadith is authentic, then throw my saying against the wall. And if you see the proof lying on the path, then my saying is that.”
And Imam Ahmad (may Allah have mercy on him) says:
“Do not do my Taqlid, and do not do the Taqlid of Malik, and not of Shafi’i and Thawri. And acquire knowledge in the same way that we acquired knowledge.”
And it is also his saying:
“Do not do Taqlid of men in your religion, because they can make mistakes.”
Therefore, it is not correct for anyone to do Taqlid of a specific Imam without going outside of his sayings. Rather, it is obligatory upon him to take that which is in accordance with the truth, whether he finds it from his Imam or from someone else.
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says:
“It is not correct for any person to do Taqlid of one specific person, such that whatever he commands, forbids, and declares recommended is accepted. This right belongs only to the noble Messenger (ﷺ). Muslims have always continued to ask scholars, sometimes accepting the word of this one and sometimes the word of that one.”
See: Majmu’ al-Fatawa (23/382).
And Sheikh Allamah Sulaiman bin Abdullah (may Allah have mercy on him) says:
“Rather, it is absolutely obligatory upon a believer that when the Book of Allah and the Sunnah of the Messenger of Allah (ﷺ) reach him and he comes to know its meaning, in any matter whatsoever, he must act upon it, even if it opposes anyone. This is what our Lord, the Blessed and Exalted, and our Prophet (ﷺ) have commanded us. And the scholars of all regions are in agreement on this, except for the ignorant types of Muqallidin and rigid people, and such people are not included among the people of knowledge.”
As Abu ‘Umar ibn ‘Abd al-Barr and others have narrated a consensus that these people are not from the people of knowledge.”
See: Taysir al-Aziz al-Hamid (546)
(https://islamqa.info/ur/answers/23280)
Question:
The Saudi Fatwa Committee was asked: Is it obligatory for every Muslim to adopt a Fiqhi Madhhab (Maliki, Hanafi, Hanbali, or Shafi’i)? If the answer is yes, which is the most superior Madhhab? And is it true that the Madhhab of Abu Hanifah (may Allah have mercy on him) is the most widespread Madhhab in the world?
Answer:
The answer in Fatwa No. (3323) of the Standing Committee for Scholarly Research and Ifta is:
“If a person has the ability to derive rulings from the Book and the Sunnah and can also take help from the Fiqhi discussions inherited from the Salaf as-Salihin and the scholars of Islam to derive rulings, he may do so; so that he may benefit himself, make decisions in matters of disagreement, and also answer the question of anyone who asks him.
But if a person does not possess such ability, then he should ask the reliable people of knowledge, find the solution to the issue from their books, and act upon it. However, he should not always confine himself to one of the four Fiqhi Madhhabs. People developed the habit of referring to the four Fiqhi Madhhabs because these four became more famous than other Madhhabs, their books came into the public domain, people had access to these books, and it became easy to know their positions.
If a person makes Taqlid obligatory upon seekers of knowledge, he is mistaken and is rigid. He is, in reality, mistaken about the seekers of knowledge. Such a person is narrowing a wide field for the seekers of knowledge.
Similarly, if a person considers the Taqlid of only the four Madhhabs to be permissible, he is also mistaken. He too has limited the breadth of the Shari’ah without any proof; because for a common person, the four Imams and other great jurists such as: Layth ibn Sa’d, al-Awza’i, and other people of knowledge are all the same.”
Fatawa Lajnah Da’imah: (5/41)
Similarly, in Fatwa No. (1591) of the Fatwa Committee, it is stated that:
“None of the four esteemed jurists propagated their Fiqhi Madhhab, nor did they show fanaticism for it, nor did they compel others to follow their own or any other specific Fiqhi Madhhab. Rather, the Imams used to invite people to act upon the Book and the Sunnah, they would clarify the Shari’i texts, explain the Shari’i rules and principles, and then in the light of these principles, they would derive results and issue fatwas on the questions asked. They would not impose their opinion on any of their students or questioners. Rather, if someone forcibly imposed his position on another, they would consider it a defect and a bad thing. The Imams used to command that if their position conflicted with an authentic Hadith, their position should be thrown against the wall. The famous saying of the Imams is: ‘When a Hadith is proven to be authentic, then that is my position.’ May Allah the Almighty have mercy on all the Imams.
It is not obligatory upon anyone to adopt one of these Madhhabs. Rather, a Muslim should remain engaged in the search for the truth if possible, seek help from Allah the Almighty in the quest for truth, and take guidance from the scholarly and Fiqhi treasure inherited from the Muslim scholars, for they made it easy for those who came after them to understand and implement the Shari’i texts.
And if a person cannot directly derive rulings from the texts, etc., then he should inquire about his necessary issues from reliable people of knowledge;
Because Allah the Almighty’s command is:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
Translation: So ask the people of remembrance if you do not know. [An-Nahl: 43]
Thus, while inquiring, he should ensure that those being asked are renowned for their knowledge, virtue, piety, and righteousness.”
Standing Committee for Academic Research and Ifta: (5/56)
It is possible that the Madhhab of Imam Abu Hanifah (may Allah have mercy on him) is more widespread among Muslims, and it is quite possible that the reason for this is that the Ottoman Caliphs gave it the status of the state religion and then ruled over Islamic countries for six centuries.
Now, this does not at all mean that the Fiqhi Madhhab of Imam Abu Hanifah (may Allah have mercy on him) is the most correct Fiqhi Madhhab, and therefore all the issues in this Fiqhi school are correct. Rather, the Hanafi Fiqhi Madhhab is like other Fiqhi Madhhabs, in that it contains both correct and incorrect issues. However, the responsibility of a believer is to remain in search of the truth, regardless of who the proponent of the truth may be. And Allah the Almighty knows best.
(https://islamqa.info/ur/answers/21420/)
(( And Allah the Almighty Knows Best What is Correct ))
Reference: https://alfurqan.info/problems/1107
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