(Part 7)
The Continuation;
The Second Topic: History of Taqlid (Imitation)
Proper imitation and modeling are among the strongest and most beneficial human instincts, through which people learn better ways of life and thereby reach perfection and their inherent dignity. Since human is naturally inclined toward perfection, He must follow and model the lives of those who are virtuous and accomplished in order to fulfill this innate drive. Taqlid means that an ignorant or layperson refers to a knowledgeable and expert individual in all aspects of life to learn what he does not know and to organize his life accordingly. Innovation and creativity often come as a result of good imitation. Those who follow well can eventually become innovators and pioneers. The scientific, economic, and social progress of humankind throughout history has occurred through proper imitation and modeling. In contrast, blind and incorrect imitation has led to serious misfortunes in all eras—such as backwardness, helplessness, intellectual and economic poverty, and social distress.
Islam, with its noble and life-giving teachings, emphasizes the importance of acquiring knowledge. The first revealed verses to the noble Prophet Muhammad (peace be upon him) emphasized on learning.
By contemplating the development of Islamic jurisprudence and the emergence of differences therein, it becomes clear that taqlid was permitted for those who lacked the qualifications to research and derive rulings from the texts. Many of the Sahabah (Companions), Tabi’in, and Taba’ Tabi’in followed others and were thus considered followers or imitators. After the virtuous generations (Qurūn Mufaḍḍalah), taqlid became widespread while the number of mujtahids decreased—a situation that continues to this day. At that time, disagreements became so numerous that imitators clung stubbornly to their scholars and sects, leading to intense conflict and, in some cases, even violent attacks and takfir (excommunication). The root of such strife lay in the unconditional and uncritical acceptance of their scholars’ views. This behavior was especially prevalent among the people of discord—such as the Khawarij, Shia, Mu’tazila, and some other sects.
According to the majority of Muslims, taqlid in the fundamentals of faith (usul al-din) is not permitted, and even in secondary matters (furu‘), effort and conscious following are encouraged. However, because reaching the level of ijtihad requires significant effort and long-term dedication, which is not feasible for most people, those who have not reached this level must perform taqlid and follow true mujtahids to manage their worldly and religious affairs. Religious taqlid, in particular, gained momentum after the first century of Islam. Various schools of thought emerged to address theological, legal, social, and political challenges according to the understanding of the mujtahids of the time. It is clear that the main causes for the rise of taqlid include the existence of differences in jurisprudence, theology, and legal principles among Muslims, the public’s urgent need for religious rulings, and the increasing distance from the early Kheir ul Ghoroon (The Best Centuries).