(Part 18)
The Continuation;
The Second Topic: History of Taqlid (Imitation)
The Fourth Article:
Taqlid in the Contemporary Era
Dynamic Islamic jurisprudence provides solutions for new issues in every era. The scholars of the early generations understood this well and became fundamental examples for Muslims in all ages. Islamic fiqh has always responded to the demands of time and developed with the contribution of exceptional scholars and Mujtahids.
Today, absolute Mujtahids or school-based Mujtahids like the great Imams and their student Mujtahids no longer exist. Therefore, the living and dynamic fiqh of Islam requires collective Ijtihad to resolve new issues by adhering to the sources of Islamic jurisprudence, (Al-Qattan, 1422 AH, p. 423).
After the decline of Islamic societies, they fell into widespread backwardness, which now requires continuous activity from all segments of society to catch up with the advancing global movement. One factor that can aid in this process is Taqlid in secondary matters of fiqh, which can make Muslims aware of their shortcomings in various fields, prevent disputes, and encourage wholehearted efforts to regain and reclaim their lost position.
The Third Topic: Types of Taqlids
Types of Taqlid and Its Scope
In this section, various types of Taqlid (general, specific, commendable, and blameworthy) and the differing opinions of Islamic schools of thought on Taqlid in the fundamentals of religion and in jurisprudential branches are discussed in detail.
The First Speech: Types of Taqlid (Imitation)
Taqlid are two types: General Taqlid and Specific One.
General Taqlid:
This refers to a person following a particular school in all religious matters. Scholars differ on this type of Taqlid.
First opinion:
It is obligatory. Later scholars have considered it obligatory due to the difficulty of practicing Ijtihad.
Second opinion:
It is forbidden, as this form of absolute Taqlid is only permissible for Allah the Exalted and His Messenger (PBUH). Blindly following anyone else in this manner is not allowed. (Al-Minyawi, 1432 AH, p. 634)
However, if someone believes in the correctness of a school of thought, they are obligated to follow all rulings and religious needs according to that school.
Specific Taqlid:
This refers to following a particular school or scholar in a specific issue. This is applicable when a person cannot reach the truth through their own Ijtihad. In such cases, Taqlid is permissible, (Al-Minyawi, 1432 AH, p. 638). This type of Taqlid is for scholars who are capable of Ijtihad in many areas but are compelled to follow others in specific issues.
The Second Speech: Taqlid in Fundamentals
Taqlid in (Usul al-Din)
Usul al-Din refers to the core elements of the religion, including belief in the existence of Allah, angels, heavenly books, the prophethood of messengers, as well as core religious obligations like prayer and fasting, and prohibitions like alcohol and adultery. These principles are the most crucial and strongest elements of religion, and there is no disagreement among scholars about the necessity of knowing and believing in them. Where scholars differ is in how this knowledge should be attained.
There are two main views on Taqlid in Usul al-Din:
- The First view:
Taqlid is not permissible in the fundamentals of religion, because the knowledge of beliefs must be certain (definitive), while Taqlid only provides speculative knowledge. Thus, faith without reasoning and insight is not valid. - The Second view:
Taqlid is permissible in Usul al-Din, because the Qur’an encourages asking the people of knowledge. Most laypeople lack the capability to comprehend theological evidence as it should be. Therefore, they have no choice but to follow scholars. If Taqlid in Usul al-Din is forbidden for the public, the majority of Muslims—being laypeople—would be led astray, which is impermissible. (Al-Baghdadi, n.d., p. 437)