(Part 21)
The Continuation;
The Third Topic:
Types of Taqlid and Its Scope
The Fifth Speech:
Imitation in Society
Positive imitation is also common in Islamic societies, where people emulate one another in good practices such as giving charity, In an Islamic society, positive imitation is also frequently observed, where people follow each other in performing good deeds such as giving charity, mahr (dower) according to custom, maintenance (nafaqah), hospitality, interest-free lending, visiting one another during various occasions, respecting elders, “hashr” (unpaid collective labor), cooperation during mourning ceremonies, and many other commendable social traditions. In all these cases, individuals in towns and villages imitate each other in good faith.
This is where the preservation of Islamic and national culture through the presentation of appropriate role models becomes, in essence, the very act of enjoining what is right (amr bil ma’ruf), which is emphasized in the noble religion of Islam. Imitating the good deeds of others in society is akin to acting upon the verses of the Holy Qur’an, where it states:
«وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى» (مائده، 2).
Translation: “And cooperate in righteousness and piety.”
And also:
«وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ» (العصر، 3).
Translation: “And enjoin one another to truth and enjoin one another to patience.”
It is surprising that some people remain silent in the face of imitation of Western culture, yet they criticize and oppose the emulation of the rightful Islamic schools of thought—schools which are accepted by the majority of Muslims and which maintain a balanced approach free from extremism. These schools have, for over a thousand years, successfully addressed the legal and societal needs of the vast Muslim community from the East to the West of the world. Such actions by these misguided friends serve only to benefit the enemies, as they weaken the unity of Muslims and contribute to division within the Ummah.
The Fourth Topic: Schools of Thought
A Glance at Islamic Sects and Various Islamic School of Thought
In every religion or belief system, after the death of its prophet or founder, differences naturally emerge among its followers. These differences can be superficial or deeply rooted, leading to the creation of sects and schools of thought. Disagreements may arise on various levels—doctrinal, political, jurisprudential, and ethical—but the most intense are those related to theology and belief systems. The Islamic sects and schools, each interpreting the religious texts in their own way, have, as foretold by the Prophet of Islam (PBUH), been divided into seventy-three groups, with only one considered the “saved group.” Many of these divisions resulted from misinterpretations or deviations from the straight path of Islamic principles, leading certain groups of people to form distinct ideologies.
The limitations of human intellect and the inability to perceive absolute and certain truths in all matters of faith are among the primary reasons for these differences. In cases where matters cannot be resolved clearly, each individual arrives at a hypothesis or belief, which may differ from that of others. Consequently, disagreements emerge. When these disagreements pertain to fundamental or highly sensitive issues, they can give rise to various sects and factions. Misleading disputes were among the main reasons for the sending of prophets and reformers, who aimed to guide people back to the truth and away from heresies and divisions.