The main thrust of this piece is a short discussion from Imam Ibn al-Qayyim concerning how his shaykh, Ibn Taymiyyah, would recite the six “Verses of Tranquility” in the Qur’an whenever he would feel under pressure or find himself in straightened circumstances. Ibn al-Qayyim writes that when he tried this spiritual remedy for himself, he too found relief from the agitation or anxiousness he would be experiencing. The post wraps-up by briefly mentioning the two kinds of anxiety that afflict people, and how the Qur’an is a spiritual healing for life’s angsts and anxieties.
In what is possibly his most developed work on Muslim spirituality (tazkiyat al-nafs, ‘ilm al-suluk, tasawwuf), Ibn al-Qayyim commences his discussion on the spiritual quality of tranquility (sakinah) by saying it’s a virtue gifted by God through His unmitigated grace: it cannot be earned or acquired through spiritual works and exertion.1 He then tells us that sakinah is mentioned in six verses of the Holy Qur’an. These verses are:
1.وَقَالَلَهُمْنَبِيُّهُمْإِنَّآيَةَمُلْكِهِأَنْيَأْتِيَكُمُالتَّابُوتُفِيهِسَكِينَةٌمِنْرَبِّكُمْ – Their Prophet said to them: ‘The sign of his kingship is that there shall come to you the ark wherein is tranquility from your Lord.’ [Q.2:248]
2. ثُمَّأَنْزَلَاللَّهُسَكِينَتَهُعَلَىرَسُولِهِوَعَلَىالْمُؤْمِنِينَ – Then God sent down His tranquility on His Prophet and the believers. [Q.9:26]
3. إِذْيَقُولُلِصَاحِبِهِلَاتَحْزَنْإِنَّاللَّهَمَعَنَافَأَنْزَلَاللَّهُسَكِينَتَهُعَلَيْهِوَأَيَّدَهُبِجُنُودٍلَمْتَرَوْهَا – [W]hen he said to his companion; ‘Do not despair, for God is with us.’ Then God caused His tranquility to descend upon him and supported him with invisible forces. [Q.9:40]
4. هُوَالَّذِيأَنْزَلَالسَّكِينَةَفِيقُلُوبِالْمُؤْمِنِينَلِيَزْدَادُواإِيمَانًامَعَإِيمَانِهِمْوَلِلَّهِجُنُودُالسَّمَاوَاتِوَالْأَرْضِوَكَانَاللَّهُعَلِيمًاحَكِيمًا – He it is who sent down tranquility into the hearts of the believers, so that they would have more faith added to their [present] faith. God’s are the hosts of the heavens and the earth, and God is Knowing, Wise. [Q.48:4]
5. لَقَدْرَضِيَاللَّهُعَنِالْمُؤْمِنِينَإِذْيُبَايِعُونَكَتَحْتَالشَّجَرَةِفَعَلِمَمَافِيقُلُوبِهِمْفَأَنْزَلَالسَّكِينَةَعَلَيْهِمْوَأَثَابَهُمْفَتْحًاقَرِيبًا – God was well pleased with the believers when they swore allegiance to you under the tree. And He knew what was in their hearts; thus He sent down tranquility on them and rewarded them with a near victory. [Q.48:18]
6. إِذْجَعَلَالَّذِينَكَفَرُوافِيقُلُوبِهِمُالْحَمِيَّةَحَمِيَّةَالْجَاهِلِيَّةِفَأَنْزَلَاللَّهُسَكِينَتَهُعَلَىرَسُولِهِوَعَلَىالْمُؤْمِنِينَ – When the disbelievers had set up in their hearts chauvinism – the chauvinism of the Age of Ignorance. Then God sent down His tranquility on His Messenger and the believers. [Q.48:26]
After listing the verses, Ibn al-Qayyim then goes on to reveal: ‘Whenever matters became intense, Shaykh al-Islam Ibn Taymiyyah, may God have mercy upon him, would recite the Verses of Tranquility (ayat al-sakinah). I once heard him say concerning a serious incident that afflicted him during an illness of his …”When the matter became acute, I said to my relatives and those around me: “Recite the Verses of Tranquility.” I would then be relieved from this condition and my heart would be freed of its troubles.”
‘I [Ibn al-Qayyim] also experienced this on reading these verses, when my heart became disturbed over something that troubled it. I experienced their tremendous effect, in terms of the calm and peace they brought to it.
‘The root of this sakinah is the heart’s peace (tuma’ninah), composure (waqar) and repose (sukun) that God causes to descend upon the heart of His servant, in times of disquieting troubles.’2
Of course, such verses should be recited with an overall awareness of what one is reciting, in order for them to yield their true benefits. Ibn al-Qayyim makes this point in another of his works. While teasing out the theological benefits and spiritual fruits of the verse: And remember Job, when he cried unto his Lord: “Affliction has seized me. But You are the Most Merciful of the merciful” [Q.21:83], he notes:
‘This supplication (du‘a) combines in itself the essence of tawhid, manifesting indigence before the Lord, the taste of divine love in the praise and the flattery of Him, affirming His attribute of mercy and that He is the Most Merciful of those who show mercy, seeking the means to approach Him through [mention] of His attributes, and one’s dire need of Him. Whenever the afflicted one feels this, his affliction will be removed. Experience confirms that whoever repeats this [verse] seven times, especially with this awareness, God shall lift from him his affliction.’3
Ours is an age filled with two kinds of angst or anxiety. The first is what is referred to as “existential angst”: an anxiety and despair born from falsely believing that life is devoid of meaning; everything is here by some cosmic “chance”; and that despite our freedom to choose, death is our ultimate end: therefore life is pointless. The believer is shielded from such an anxiety because of knowing that life has a God-centred purpose; that death is not the end; and that the good we do, seeking God’s good pleasure – even if unappreciated by others – is known by God and is accepted and rewarded by Him, through His unmitigated grace. In this way, the believer is known to God and loved by Him.
The other kind of angst can afflict anyone – believer or unbeliever, saint or sinner – and is an intrinsic part of human life. This kind of anxiety is, for a want of a better term, more of a “clinical angst” and is usually experienced in the context of a physical threat, a trauma, or a situational problem or crisis. By clinical, I mean that it may be (and usually is) treated with conventional medicine, or professional therapy, or meditative practices and spiritual healing – or even a combination of two, or of all three. And whilst certain anxieties, such as trauma brought on in childhood, isn’t the individual’s fault, it is their responsibility to try and remedy or cope with it.
For a Muslim, the Qur’an is a powerful shifa’, or healing: And We reveal of the Qur’an that which is a healing and a mercy to the believers. [Q.17:82] And whilst the primary healing of the Qur’an is in curing the intellectual doubts, falsehoods or half truths concerning God, humanity’s true purpose, life’s essential meaning, and our ultimate end; and in providing humanity with a practical and liveable morality suitable for all times or places, it offers psycho-spiritual relief to mind and soul as well. Reciting the words (alfaz) of the Qur’an, and pondering over their meanings (ma‘na), are both a healing – the former is a means to the latter, with the latter being the greater goal and purpose of the Holy Qur’an: Will they not ponder over the Qur’an, or are there locks upon their hearts? [Q.47:24] For some, the six Verses of Tranquility – when recited with an overall awareness of their meanings, coupled with feeling needy and indigent before God – has proven an effective remedy in bringing about relief from the heart’s troubles and the mind’s anxieties. With the correct adab, and mustering enough sincerity and neediness, it could very well do the same for us too?
We ask Allah for His kindness and grace.
1. Madarij al-Salikin (Cairo: Dar al-Hadith, 2005), 2:404.
2. ibid., 2:404-5.
3. Al-Fawa’id (Makkah: Dar ‘Alam al-Fawa’id, 2009), 292. As for the shari‘ah justification of repeating dhikr formulas a specific number of times, when such a number has not been specifically mentioned in a text from the Qur’an or the Sunnah, consult: Dhikr Repetition: Is It Allowed?
The second part of this article explores the prohibited forms of taqlid which, unlike the prescribed type (see Part I), may rightly be called “blind following”. It also corrects some of the misguided notions and far-fetched interpretations in this regard; interpretations that are falsely peddled as being the stance of our past Imams and pious predecessors. Let’s pick up, then, where the first part let off, with Ibn al-Qayyim laying out the three kinds of forbidden taqlid:
‘The first category is of three types: Firstly, to turn away from what Allah has revealed and not resort to it, sufficing instead with following one’s forefathers. Secondly, doing taqlid of someone, not knowing if they are qualified so that they can be authoritatively followed. Thirdly, doing taqlid in the face of the proof being established, and it is clear that the proof opposes the view of the authority being followed.’1
XI. BAD TAQLID: FOLLOWING FOREFATHERS
The first type of forbidden taqlid is that of following one’s forebears and their customs and conventions, instead of Revelation or over and above Revelation. Having explained that children are socialised into the religion and culture of their parents or society, Ibn Taymiyyah goes on to say:
‘When a person reaches the age of legal responsibility, he should intend to obey Allah and His Messenger wherever he is. He cannot be of those who: When it is said to them: “Follow what Allah has revealed,” they say: “We shall follow what we found our forefathers following.” [2:170] All who turn away from following the Book and the Sunnah, or from obeying Allah and His Prophet, turning instead to his customs, or to that of his parents or people, are of the people of ignorance; worthy of the threat of punishment. By the same token, when the truth with which Allah sent His Messenger with is made clear to someone in any given issue, but he turns away from it in favour of his cultural norm, is of those who are blameworthy and punishable … As for someone not able to ascertain the ruling of Allah or His Prophet, and so follows in it one of the people of knowledge and piety; not knowing of an opinion more preferable than it, is praised and rewarded. He is not to be reproached for this, let alone punished.’2
XII. DEBUNKING A MODERN MYTH ABOUT FOREFATHERS
These words clarify who is meant by the verse that berates the following of forefathers, and that it refers to those who have no inkling whatsoever to follow the Revelation, but instead are satisfied with imitating the customs and practices of their family, society or forefathers. To apply it to Muslims who believe in Allah’s Revelation, but resort to the practice of permissible taqlid, is a grotesque misapplication of the verse (and others like it). Imam al-Qurtubi wrote:
‘One group applied this verse to the censure of taqlid; for Allah, exalted is He, rebukes the unbelievers for following their forefathers in falsehood, and emulating them in sin and disbelief. And this is correct in terms of falsehood.’3
‘As for taqlid in the truth, this is from the principles of the religion and a protection for the Muslims which the unlearned and deficient in examining proofs can resort to.’4
Sadly, it’s now not unusual to find some Muslims erroneously accuse other Muslims of blindly following their forefathers, when all the latter are doing is following practices they believe are Islamic and which they consider to be authoritative and sanctioned by the noted jurists of the past. How can this admirable attitude be equated with one that has no wish to conform to divine guidance and every wish to be in tune with cultural norms and conventions; even if they contravene Islam? Accusations of this sort must cease immediately, and damages must be repaired. We can no more have these roaring waves of misguidance crashing against the rocks of truth!
Ironically, those who rip such verses out of context and cast it upon those who are in a state of obedience to Allah via the prescribed taqlid, are either sinful for speaking about Allah’s religion without adequate knowledge, or are likely to be blind followers of rogue scholarship and toxic sources.
XIII. BAD TAQLID: FOLLOWING ROGUE SCHOLARSHIP
The second type: Following the opinion of someone who is not known to be religiously qualified or authorised to give fatwas or religious rulings:
Ibn Mu‘ammar said in his treatise on Islamic legal theory: ‘In general, taqlid is required of a layman who does not possess a [scholarly] share of learning. If a situation arises [which requires a fatwa], he must seek it from someone known for his knowledge and uprightness, or whom he considers as being connected with learning and the giving of fatwas.’5
According to Imam al-Shatibi, a person will be in one of three categories when it comes to the textual evidence (dalil). That person will either be a mujtahid who is required to follow the legal conclusion his ijtihad leads him to. Or he is a murajjih; a “comparatist,” who is competent to understand proofs behind the ijtihad of mujtahids, and can prefer some rulings over others in certain issues. If his ability is recognized, he is similar to a mujtahid on that issue; if not, he is classed along with other muqallids that are obligated to follow mujtahids. The other category:
‘He may be a complete muqallid, unappraised of the knowledge required. In his case, he must have a guide to lead him, an arbitrator to give judgements for him, and a scholar to emulate. Obviously, he follows the guide only in his capacity as a man possessed of the requisite knowledge. The proof for this is that if he realises, or even suspects, that he does not in fact possess it, it is not permissible for him to follow him or to accept his judgement; in fact, no individual, whether educated or not, should think of following via taqlid someone who he knows isn’t qualified, in the way that a sick man should not put himself in the hands of someone whom he knows is not a doctor.’6
XIV. HOW A LAYMAN DECIDES WHO IS A MUFTI?
As to how a layman determines who is a qualified scholar from whom legal rulings can be taken, the following establishes a diminishing order of certainty:
[i] Established scholars testifying to the juristic credentials of a person, or accrediting him with an ‘ijazah; an “authorization”. [ii] Holding a teaching post at a respected and established institution of legal learning. [iii] Respect accorded to him by his teachers, peers and other scholars for his legal acumen. [iv] His general reputation in society, at large, as a scholar. [v] A layman being informed by someone he deems trustworthy in issues of religion, that a particular person is a mufti. (Of course, this last one is fraught with the dangers of pseudo-scholarship or the “knowledgeable brother” syndrome.) In brief, a layman acts on surety (yaqin), or preponderant certainty (aghlab al-zann), as to whom [s]he deems juristically qualified.7
The crux here is that a layman is duty bound to ask those he deems are qualified to give legal rulings. He doesn’t ask just any scholar, teacher or preacher of religion. The point is made by Ibn Hamdan, an accomplished classical Hanbali legalist, who wrote:
‘It is obligatory to seek a fatwa for every situation which requires you to know its legal ruling. It is [further] required for him to search for someone suitably qualified for him to seek fatwas from. If he doesn’t know him [to be so, it is unlawful] … It isn’t sufficient for him to be just a scholar, or attributed to knowledge. If he is appointed to teach or to hold other positions that people of knowledge [usually] hold, then the mere affiliation to this does not suffice [in seeking fatwas from him]. It is allowed to seek fatwas from those who are widely spoken about in society [as being a mufti] and to ask those whom one thinks is from those qualified to give fatwas. It’s also said that one should only rely on his statement: “I am qualified to give fatwa,” not on his reputation, nor the fact that he is widely spoken of as such. For this doesn’t amount to knowledge unless it is based on something tangibly known. As having a reputation among the laity is not something reliable, for the basis of it could be deception.’8
XV. BETWEEN SCHOLARS AND CLERGY
‘There is no clergy in Islam’ is an oft-repeated claim we Muslims tend to voice to non-Muslims about our religion. Of course, the assertion is perfectly sound if we mean that there is no ordaining body and nor any ecclesiastical hierarchy. Instead, every Muslim is required to grow in Islamic knowledge and deepen their personal faith and devotion to God. But if what is intended by the phrase is a denial of any type of hierarchy based upon meritocracy, or dismissing the existence of a formally trained scholarly class, then this is utterly at odds with the textual proofs of the Qur’an and the Sunnah.
After all, doesn’t the Qur‘an itself speak about the scholars of sacred knowledge (‘ilm), the ‘ulema, in these stellar terms: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ – Verily, only those of Allah’s servants who possess knowledge truly fear Him. [35:28] It also speaks to this hierarchy: قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لاَ يَعْلَمُونَ – Say: ‘Are those who know equal to those who do not know?’ [39:9]
That’s not the only distinction Allah, exalted is He, makes in the Qur’an. There is the hierarchy between selected Prophets and others; between the earlier believers and later ones; between those who possess wisdom, insight and understanding into the realities of Islam, in contrast to those who possess just Islam; between believers who are drawn close, and between those who wrong their ownselves. Even among disbelievers there is a hierarchy: some being cast into lower depths of Hell than others, or some being closer to faith than others. The saying that there is no hierarchy at all in Islam, simply has no basis in Islam.
As for the ‘ulema class, one famous hadith states: إِنَّ الْعُلَمَاءَ وَرَثَةُ الْأنْبِيَاءِ – ‘The scholars are the inheritors of the prophets.’9 Whilst each Muslim is expected to learn a core amount of Islamic knowledge, the Prophet ﷺ nurtured a body of “specialist”, the ‘ulema, who were authorised to interpret the holy texts and to issue legal judgements. Out of the one hundred thousand plus number of sahabah there were, only one hundred and fifty or so were authorised and versed enough to issue fatwas; the remainder were followers of their scholars.10 In other words, roughly one percent of the sahabah were muftis; a decisive indication, if ever there was, of just how uphill a task it is of being juristically qualified in Islam. And whilst there is no “magisterium” as such in Islam, as there is in the Catholic Church, there is the authoritative and binding force of ijma‘ – “scholarly consensus”.
XVI. BAD TAQLID: OVERSHADOWING THE PROPHET’S WORD
The final prohibited kind of taqlid Ibn al-Qayyim mentioned is where the proof is at loggerheads with the opinion one is following: الثَّالِثُ : التَّقْلِيدُ بَعْدَ قِيَامِ الْحُجَّةِ وَ ظُهُورِ الدَّلِيلِ عَلَى خِلَافِ قَوْلِ الْمُقَلَّدِ – ‘Thirdly: doing taqlid in the face of the proof being established, and it is clear that the proof opposes the view of the authority being followed.’
Now in theory, and as part of our ‘aqidah, every Muslim must believe that the Prophet’s words ﷺ take precedence over the words of any other person, whosoever they may be. Allah has stated: يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تُقَدِّمُوا بَيْنَ يَدَيْ اللَّهِ وَرَسُولِهِ – O you who believe, do not be forward in the presence of Allah and His Messenger. [49:1] As for those duped by their ego-driven intellects into defying the Prophet’s commands ﷺ, Allah cautions: فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ – Let those who oppose the Prophet’s orders beware, lest some trial inflict them, or there befall them a painful punishment. [24:63] This, in principle, is how it must be: no ifs or buts.
In practice, the above words apply to seasoned jurists and not the lay people, in any real sense of the words. For as Ibn Taymiyyah said about the muqallid layman: مَنْ كَانَ مُقَلِّدًا لَزِمَ حُكْمَ التَّقْلِيدِ، فَلَمْ يُرَجِّحْ، وَلَمْ يُزَيِّفْ، وَلَمْ يُصَوِّبْ، وَلَمْ يُخَطِّئْ – ‘whosoever is a muqallid, then the ruling of taqlid applies to him: he cannot weigh-up, evaluate, or judge [a view] to be correct or incorrect.’11 And to cite Imam al-Shatibi’s fine point: فَتَاوَى الْمُجْتَهِدِيْنَ بِالنِّسْبَةِ إِلٰى الْعَوَامِ كَالْأَدَلَّةِ الشَّرْعِيَّةِ بِالنِّسْبَةِ إِلىٰ الْمُجْتَهِدِيْن – ‘The fatwas of mujtahids are to the laity as shari‘ah evidences are to the mujtahids.’12
Imam Ibn al-Qayyim rounds off his offensive on this kind of forbidden taqlid with this assertion:
‘This is the type of taqlid that the pious predecessors and the four Imams were united in their upbraiding and prohibition of. As for the taqlid done by a person who strives to follow what Allah has revealed, yet despite this some parts of it remain obscure to him, so he imitates someone more learned than himself, this is admirable, not deplorable; for this he is rewarded, not punished.’13
XVII. UGLY TAQLID: WHEN BLIND FOLLOWING BECOMES SHIRK
Of course, the forbidden taqlid may even move from bad to ugly if the heart harbours false or extreme attitudes about the one being imitated. While explaining to whom the censure of taqlid deservedly applies, Shah Wali Allah al-Dehlawi wrote:
‘[It also applies to] a layman who does taqlid of one specific jurist and who – believing that the likes of him can never err, and that whatever he opines is always correct – has secreted into his heart never to abandon taqlid of him, even if an evidence which runs counter to his view comes to light. This is what al-Tirmidhi records from ‘Adi b. Hatim, who said: I heard the Prophet ﷺ recite: اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ – They take their rabbis and priests as lords besides Allah. [9:31] and then explain: أَلَيْسَ يُحَرِّمُوْنَ مَا أَحَلَّ اللهُ فَتُحَرِّمُوْنَهُ، وَ يُحِلُّوْنَ مَا حَرَّمَ اللهُ فَتُحِلُّوْنَهُ. فَتِلْكَ عِبَادَتُهُمْ – “When they declare a thing lawful, don’t the people take it as lawful; or when they declare a thing unlawful, don’t they take it as unlawful? That is their worship of them.”14’15
Here, again, there’s a dire need to disabuse this hadith of the improper use it’s been put to by the feckless and reckless. This hadith is not suggesting for a minute that a layman following the ruling of a qualified mufti or faqih, due to an inability to rigorously probe and appraise all the relevant proofs on the topic himself, is shirk! God forbid! In other words, it is not a slap in the face against the legislated taqlid. What it is rebuking is the attitude whereby the mufti’s view is bigotedly followed or dogmatically clung too, even when the layman is fully convinced it opposes the Qur‘an or the Sunnah. As for how he will ever know when this happens to be the case, is another matter altogether: for here we are concerned with the principle, not the mechanics.
It also applies to when the layman knows for certain that a particular ruling – be it an obligation or a prohibition – is undoubtedly part of Islam, and has been deemed so by a consensus or by a well-known chain of practice from Islam’s very outset, yet chooses to believe the misguided pronouncement of someone stating otherwise. Let such people not be surprised, on the Day of Judgement, if they are charged in the Divine Court with the heinous crime of shirk.
XVIII. THE FOUR IMAMS ON TAQLID
Let’s first [re]visit the statements of the Four Imams (Abu Hanifah, Malik al-Shafi‘i and Ahmad b. Hanbal) concerning their emphatic denunciation of taqlid, and then examine to whom their rebuke does and does not apply:
First up are these words of Imam Abu Hanifah: إِذَا صَحَّ الحَدِيْثُ فَهُوَ مَذْهَب – ‘When there is a sound hadith, that is my view.’16 From this illustrious Imam’s censure of taqlid is this too: حَرَامٌ عَلَى مَنْ لَمْ يَعْرِفْ دَلِيْلِي أَنْ يُفْتِيَ بِكَلَامِي – ‘It is forbidden for someone who does not know my evidence to give a fatwa with my words.’17
As for the venerable Imam Malik, the following are from his words on the topic: إِنَّمَا أَنَا بَشْرٌ، أُخْطِئُ وَأُصِيْبُ، فَانْظُرُوْا فِي رَأْيِيْ؛ فَـكُلُّ مَا وَافَقَ الْكِتَابَ وَ السُّنَّةَ فَخُذُوْهُ، وَ كُلُّ مَا لَمْ يُوَافِقِ الْكِتَابَ وَالسُّنَّةَ فَاتْرُكُوْهُ – ‘Indeed I am only a human being; I can be mistaken or correct. So look into my opinion; whatever conforms to the Book and the Sunnah, accept it; whatever opposes them, reject it.’18
As for the mujaddid of the second century, Imam al-Shafi‘i, he declared in no uncertain terms: كُلُّ مَا قُلْتُ فَكَانَ عَنِ النَّبِيِّ خِلاَفُ قَوْلِي مِمَّا يَصِحُّ فَحَدِيثُ النَّبِيِّ أَوْلىَ فَلاَ تُقَلِّدُونِي – ‘All what I say, for which something sound from the Prophet contravenes my statement, the Prophet’s hadith takes precedence. So do not imitate me.’19
Finally comes the saintly scholar and exemplar, Imam Ahmad b. Hanbal: لَا تُقَلِّدْنِي وَلَا تُقَلِّدْ مَالِكًاً وَلَا الشَّافِعِيَّ وَلَا الثَّوْرِيَّ وَلَا الْأَوْزَاعِيَّ، وَخُذْ مِنْ حَيْثُ أَخَذُوا – ‘Do not imitate me; nor imitate Malik, al-Shafi‘i, al-Awza‘i or al-Thawri. But take from where they took.’20
XIX. STEADYING ANOTHER MODERN SEISMIC BLUNDER
Let us now analyse the above. Phrases like: take from where they took (Ahmad), or: look into my opinion (Malik), and: do not make taqlid of me (al-Shafi‘i, Ahmad), and that: it is forbidden to give fatwas without knowing the proofs (Abu Hanifah), speak to the duty of evaluating evidences. And the very notion of scrutinising evidences, in the context of a legal argument (and obviously in the original Quranic Arabic language), clearly suggests another thing too: juristic qualification!
To believe these Four Imams were addressing the illiterate; or those who have no fiqh and usul al-fiqh mastery whatsoever, is utterly ludicrous. The idea that the Four Imams were telling the unqualified, untrained masses to evaluate proofs, is so off the mark, it just beggars belief! Any unblinkered or unbiased reading of their statements makes it crystal clear that their words were aimed squarely at their student (and those like them) who were versed in ijtihad and discovering the divine intent in the revealed texts. This has always been the classical scholarly understanding of their words. Thus Ibn ‘Abidin, explaining the above words of Imam Abu Hanifah, wrote:
‘It will not be hidden that this is for those who are qualified to examine the proof-texts and who know those that are clear beyond doubt from those that are abrogated.’21
Resonating a similar juristic vibe, Ibn Taymiyyah puts Imam Ahmad’s above words into their correct, orthodox context:
‘As for the likes of Malik, al-Shafi‘i and Sufyan, or Ishaq b. Rahawayh and Abu ‘Ubayd, there is a clear stipulation in another place that he [Imam Ahmad] deemed it unlawful for a scholar capable of ijtihad to make taqlid of them. He said: “Do not make taqlid of me, nor of Malik, al-Shafi‘i, or al-Thawri” … He instructed the lay people to seek fatwas from Ishaq, Abu ‘Ubayd, Abu Thawr and Abu Mus‘ab. But he forbade the scholars from among his students – like Abu Dawud, ‘Uthman b. Sa‘id, Ibrahim al-Harbi, Abu Bakr al-Athram, Abu Zur‘ah, Abu Hatim al-Sijistani, Muslim and others – from making taqlid of any other scholar. He would say: “Stick to the basic principle by [following] the Book and the Sunnah.”’22
Much of the chaos surrounding the correct view of taqlid stems from misapplying the words of the Four Imams. Regrettably, one now finds these statements being quoted to the masses out of context in a legion of books, talks and websites. And one will be hard pushed to find in them a caveat making clear that such words were addressed to their mujtahid colleagues and students; not the unqualified masses. Still more tragic, and not without its irony, is that this flawed reading has been blindly parroted and uncritically spread far and wide, and has turned into something of an article of faith in the minds of a certain faction of Muslims. In this sense, it may not be too dramatic to say that this is possibly one of the worst bouts of blind following in Islam’s recent history.
XX. ITTIBA‘ & THE MUTTABI‘: A RED HERRING?
The Qur’an states: اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلاَ تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ – Follow what is sent down to you from your Lord, and follow no protecting friend other than Him. [7:3] The command to “follow”, ittiba‘, occurs in numerous places in the Qur‘an.
Based on such verses, some in recent times insist that, in fiqh matters, people fall into three categories: the mujtahid, the muqallid and a class in between; the muttabi‘ – the one who “follows’ the evidence. The qualifications of a mujtahid are explicit and clear-cut (and can be read here). The muqallid is anyone who doesn’t have the qualifications for ijtihad, as has already been thrashed out. But who is a muttabi‘? What qualification does the muttabi‘ have in fiqh issues that does not place him among the mujtahids, yet raises him above the level of muqallids?
Unfortunately, for the tiny minority that advocates this three-tier distinction, there is very little agreement on the scholarly definition of a muttabi‘. On the one hand ittiba‘ is described as being: ‘Any ruling whose proof from the Qur’an, Sunnah or consensus is clear-cut and free from textual conflict (salim min al-mu‘arid) – in such a case taqlid is not lawful, nor is ijtihad; rather ittiba‘ is obligatory. The reality of ittiba‘ is: accepting whatever is established by a proof from the Qur’an, Sunnah or consensus, providing it is free from being in conflict with others proofs.’23 As can be seen, ittiba‘ can only be gauged by a highly competent jurist who is in a position to determine when a proof is or is not salim min al-mu‘arid – when it is clear-cut in meaning and applicability and free from textual conflict with other proofs. The muqallid will still have to make taqlid of a jurist in knowing all this, and is thus still a muqallid!
Then there’s this vague bash to explain a muttabi‘ as being those who are: ‘to a degree able to evaluate viewpoints and are able to determine which of them are stronger in light of the evidences … they may not have this ability in every issue and hence may still be required to perform taqlid in some issues.’ This somewhat wooly clarifications can be taken in two ways:
Firstly, if what is intended is that a lay person unqualified in fiqh – irrespective of how academic, intelligent or professional they are in their secular vocations and lives – can and should be examining proof-texts in fiqh issues and weighing-up what is stronger, then this is a sheer bid‘ah. And to then attribute this to what the non-jurists among the salaf used to do is … well … simply not true. Regrettably, this is how many laymen from the contemporary salafi movement take it, falsely imagining they aren’t muqallids, but are in the ranks of the so-called muttabi‘. And Allah’s refuge is sought from such a trial and misgiving.
The second way it can be taken, and this isn’t what salafis usually intend, is: someone who is qualified to exercise some level of ijtihad and make tarjih – the murajjih. We’ve already seen in the first part (section III), how al-Dhahabi depicted the one qualified to undertake restricted ijtihad. This is similar to Imam al-Shatibi’s middle category of the ”comparatist”; the murajjih (see section XIII above). Thus if by muttabi‘ one means the mujtahid-murajjih (for want of a better term), then such a level must be conceded. Such a person, however, falls under the ijtihad category: it does not need a third and separate classification. The vast majority of classical jurists have not deployed such a confusing distinction. For them, in terms of fiqh and fatwas, one is either a mujtahid – of varying ranks and degrees, or a muqallid – again, of varying degrees.
XXI. THE LAYMAN AND A MADHHAB
I’ll keep the question of madhhabs brief, intending a more detailed write up to follow at some future date, God willing. So for now, we’ll leave the question of why only Four madhhabs (Hanafi, Maliki, Shafi‘i and Hanbali schools) and no more? Or how it is that something which wasn’t around during the prophetic era (and these codified madhhabs were not) can then become a legislated part of Islam? But the reality is that since only four orthodox Sunni schools of law now remain, and since no scholar has ever rejected the legitimacy of these madhhabs, let’s address the central issue about it, as it relates to the layman:
The crux of the matter is the question of whether or not a layman is required to follow one madhhab, or law school, in all that it instructs and informs. The truth is that jurists have a legitimate difference over this all-important question: ‘Sticking to a madhhab of a specific imam is better by agreement. It being required is a matter of difference.’24
I believe the following words of Imam al-Nawawi pretty much get to the gist of things, as far as juristic responses go. He writes:
‘That which the proof necessitates is that a layman is not obligated to follow a specific madhhab. Instead, he seeks a fatwa from whoever he wishes or comes across, provided he does not chase after concessions. Perhaps those who prevented him did so because they were not convinced he would not chase after concessions.’25
Jurists like al-Nawawi, who do not require a layman to follow a single madhhab, tilt the balance in favour of the original principle, which is that a layman may ask any qualified mufti regardless of the mufti’s madhhab affiliation. Those who obligate it gave greater weight to the likelihood that lay people would play fast and loose with religious rulings and follow concessions (al-rukhsah) so as to gratify their whims or desires. And if we’re honest, most of us need not look far to see how the idea of rukhsah – a concessionary ruling brought about by mitigating circumstances, so as to bring about ease in difficult situations – is being misused in the face of diminishing piety, obedience to desires, and the ego’s incessant tantrums for its alleged rights and entitlements.
XXII. RULES ABOUT FOLLOWING CONCESSIONS
The lawful concession (rukhsah), or relaxation of the law, is forbidden to seek without a valid shari‘ah justification. Moreover, a shari‘ah-legislated rukhsah is based on observing certain obligatory guidelines; which include: [i] The opinion that brings about the ease must be a valid fiqh opinion; not an anamolous (shadhdh) one. [ii] The rukhsah should ward of a genuine hardship, be it to the individual or society. [iii] Deciding if a rukhsah needs taking must be determined by someone known to be qualified and known also for their piety, integrity and adherence to revealed truths. [iv] Following rukhsahs must not become a habitual practice; a device to skirt around the usually legislated ‘azimah; the more ‘stringent’ normative ruling. [v] The rukhsah must never lead to the forbidden type of talfiq (lit. ‘piecing together’), where the picking and choosing; the mixing and matching, of madhhabs either contravenes an established ijma‘, or leads to a totally new ruling not confirmed by any madhhab or mujtahid.26
Legalistic aspects aside, there is also the spirit of the law to consider when dealing with rukhsahs. For a rukhsah is there to facilitate ease and allow obedience to flourish under exceptionally difficult circumstances. Its goal is to make things easier in order for faith to still thrive; not for piety to spiral downwards or slackness towards sins normalised. An individual must, therefore, balance between their spiritual growth which arises as a result of battling against one’s ego or desires in order to obey Allah, and between being overwhelmed with hardship due to not taking a shari‘ah-sanctioned concession. One must never divorce such matters from the believer’s ultimate quest and goal: اَلتَّحَبُّبُ إِلٰى الله بِمَا يَرْضٰى – ‘Becoming beloved to Allah by doing what pleases Him.’
XXIII. ON MOVING FROM MADHHAB TO MADHHAB & FATWA TO FATWA
The reality of mahbubiyyah, of loving Allah and becoming beloved to Him, has its root in adherence to the prophetic teachings. The Qur‘an informs: قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمْ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ – Say: ‘If you do love Allah, follow me; then Allah will love you and forgive you your sins. Allah is Forgiving, Compassionate.’ [3:31]
The objective of this adherence, the nobility in it, and the secret behind it, is that: يَخْرُجُ الْاِنْسَانَ مِنْ مُرَادِ نَفْسِهِ إِلٰى مُرَادِ رَبِّهِ – ‘A person renounces his own likes and wants for what his Lord likes and wants.’27 In fiqh matters, this is best achieved when we get our egos to submit to the higher authority of a madhhab, rather than to pick and choose rulings based on the dictates of our personal whims, pathologies or paltry learning. This may go some way in explaining why one often finds those who reject following madhhabs, in favour of a DIY approach to Islam, tend to be hostile, extreme, argumentative, highly divisive and self-righteous. For despite some of the outer trappings of religion, little to no effort is made on inward purification of the egotistical self.
Even when one does follow a madhhab, there’s always a danger that desires get in the way – as discussed by Shaykh al-Islam Ibn Taymiyyah in the next passage:
‘Whoever follows a specific madhhab, then acts in opposition to it – without making taqlid of another scholar’s fatwa; nor inferring it from a proof that requires acting contrary to it; nor has an excuse from the shari‘ah to allow it – is following his desires. He is neither making ijtihad nor taqlid, but doing something forbidden without a valid excuse from the shari‘ah: and this is repugnant! … There is a clear-cut stipulation from Imam Ahmad and others that it is unlawful for someone to believe something to be obligatory or forbidden, and to then not believe it to be obligatory or forbidden, based on his desires … But if it becomes clear to him that which necessitates preferring one view over the other – either due to detailed evidences if he knows and comprehends them; or because he holds one of the two scholars to be more learned in the issue and more God-fearing in what he says, and so he deems this view to be preferable than the other – it is allowed: in fact, it is obligatory. There being a clear stipulation from Imam Ahmad concerning this.’28
XXIV. MADHHABS AS MEANS TO AN END
Those following a specific madhhab must keep in mind the following guidelines: Firstly, a madhhab is a means to an end, not an end in itself. The end is to obey Allah and His Messenger ﷺ by knowing the rulings of religion. Secondly, one avoids bigotry (ta‘assub) or partisanship (hizbiyyah) at all cost, by not thinking their madhhab is superior than all others, and by not basing their allegiance or enmity around it. Thirdly, one must have a firm conviction that the words of Allah and His Messenger take precedence over that of others, whatever their rank.
Ibn Taymiyyah was once asked whether it was correct to say that Shaykh ‘Abd al-Qadir al-Jilani was the best of all shaykhs and that Imam Ahmad b. Hanbal was the best of all imams? This was his reply:
‘As for preferring some imams or shaykh over others, like a person preferring the imam whose madhhab he learns fiqh from or the shaykh that he follows – for example, like someone who prefers Shaykh ‘Abd al-Qadir, Shaykh Abu Madyan, or [Imam] Ahmad, or others – then most people speak about this matter based on conjecture and what their desires incline to. They do not really know the reality of the ranks of these scholars or shaykhs, and nor do they intend to follow the absolute truth. Instead, each follows his own desires in thinking the one that he follows to be better than others; even when he has no proof for this.‘29
Imam Ibn Taymiyyah also gives us this timely and timeless piece of advice:
‘Rather the names that are allowed to call oneself by – for instance, peoples’ affiliation to an imam, like Hanafi, Maliki, Shafi’i or Hanbali; or to a shaykh, like Qadiri, ‘Adawi or their like; or an ascription to a tribe, like Qaysi or Yemeni; or a province like Syrian, Iraqi, Egyptian – then it is not permissible for anyone to test people on such a basis, or form enmity or allegiance on such names. Instead, the best of people in God’s sight are those who have the most piety: whatever group they belong to.’30
XXV. TAQLID & MADHHABS: IN A NUTSHELL
Bringing down the curtains on the second and final part of this article, let me distill the issue of taqlid and madhhabs into these four points:
• In fiqh issues, we noted how one is either a mujtahid of varying ranks, or a muqallid of varying degrees: وَاَلَّذِي عَلَيْهِ جَمَاهِيرُ الْأُمَّةِ أَنَّ الِاجْتِهَادَ … جَائِزٌ لِلْقَادِرِعَلَى الِاجْتِهَادِ وَالتَّقْلِيدَ جَائِزٌ لِلْعَاجِزِ عَنْ الِاجْتِهَادِ – ‘That which the vast majority of the ummah hold is that … ijtihad is for the one capable of it, while taqlid is for those who are incapable of it.’31
• The muqallid does not have the juristic skill set to weigh up proofs in any meaningful way or form: مَنْ كَانَ مُقَلِّدًا لَزِمَ حُكْمَ التَّقْلِيدِ، فَلَمْ يُرَجِّحْ، وَلَمْ يُزَيِّفْ، وَلَمْ يُصَوِّبْ، وَلَمْ يُخَطِّئْ؛ – ‘Whoever is a muqallid, then the ruling of taqlid applies to him: he cannot weigh-up, evaluate, or judge [a view] to be correct or incorrect.’32
• We came across this rule: ‘There is a consensus among the Muslims that it is unlawful for a muqallid to state that something is halal or haram in those issues of ijtihad where he’s doing taqlid of someone else. What he can say is: “This is the ruling in the madhhab I follow” or that: “I sought a fatwa and this was the response.”’33
• Following a madhhab (particularly for the core pillars of practice: taharah, salat, zakat, sawm, hajj) is unarguably the preferred and safest path; especially in these times where egos are rife and rampant, following false desires know of no bounds, and caution has long since been thrown to the wind.
The above concerns a layman. As for the deeply-versed and highly intelligent jurist: the murajjih, al-Dhahabi paints this overall picture:
‘There is no doubt that anyone who has a thorough grasp of fiqh, whose knowledge is broad and intention sound, is not allowed to stick rigidly to one madhhab in all that it stipulates. For perhaps another madhhab may present stronger evidences in an issue and evidences may emerge by which the proof is established to him. [In this case] he should not follow his imam, but must act in accordance with the proof, by following the imam with whom the proof lies; not out of obeying his whims. However, he is not to give a fatwa to the general public except in accordance with the madhhab of his imam.’34
The Four Imams have been described by some as ‘grammarians of the divine Word’, and the four streams of law and legal culture that flowed from them lent themselves to the overall stability of Muslim societies and polities for over a millennium. But by the beginning of the 20th century – ‘the Age of Extreme’, as it’s been dubbed – reaction to the madhhabs was being made felt, even to the general public. Here, as is often the case, extremes meet. On the one hand, modernists dismissed the classical legal formulations as being out of date and irrelevant to the times; on the other, a ‘fundamentalist’ bent sought to ‘return to the Qur’an and the Sunnah in its pristine purity’, and sift the wheat from the chaff in the madhhabs. Some of its ideologues chose to ignore the bulk of classical legal culture in an attempt to return to this pristine state; others made it their goal to patch together a meta-madhhab; a madhhab to end all madhhabs. What they had in common was an unwillingness to admit that the men whose works and insights they so lightly regarded were probably far better and wiser than they were. Thus:
Those who, for reasons of wanting to revive the Sunnah, opened the door for ordinary, religiously unqualified Muslims to ‘weigh-up’ and follow the ‘strongest’ proof in issues of taharah, salat and personal piety, but somehow imagined they could keep the door closed when it came to the more fragile, volatile matters of politics and public affairs: well that logic seems not to have faired so well. Such a bid‘ah was unheard of in Islam until less than a century ago, and it is a myth to claim that the early Muslim scholars, the salaf, instructed the laity to dabble in the dalil.
Indeed, those shaykhs who opened this door now see droves of zealous and unqualified people rushing through it, giving wild and fallacious fatwas on Islam – undermining qualified juristic authority, creating religious anarchy, and tearing apart what remains of Muslim unity – and they don’t know what to do or how to stem this tide. And, of course, out of this cavalier call and this collapse of traditional scholarly authority have come the liberals, with their laxity and low regard for sacred law; and the takfiris, with their terror and tribulations.
1. I‘lam al-Muwaqqi‘in (Saudi Arabia: Dar Ibn al-Jawzi, 1423H), 3:447.
2. Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1412H), 20:225.
3. Al-Jami‘ li Ahkam al-Qur’an (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1417H), 2:142.
4. ibid., 2:142.
5. Risalah fi’l-Ijtihad wa’l-Taqlid, 47.
6. Al-I‘tisam (Amman: Dar al-Athariyyah, 1428H), 3:441-42.
8. Sifat al-Mufti wa’l-Mustafti (Riyadh: Dar al-Sumay‘i, 1436H), 271-3.
9. Abu Dawud, no.3641; al-Tirmidhi, no.2683. It has supporting chains that strengthen it, as said by Ibn Hajr al-‘Asqalani, which should yield a final grading of at least hasan. See: Fath al-Bari (Egypt: Dar al-‘Alamiyyah, 1434H), 1:245.
10. Consult: Ibn al-Qayyim, I‘lam al-Muwaqqi‘in, 2:18-22.
11. Majmu‘ Fatawa, 35:233.
12. Al-Muwafaqat (Saudi Arabia: Dar Ibn ‘Affan, 1417H), 5:336-37.
13. I‘lam al-Muwaqqi‘in, 3:448.
14. Al-Tabarani, Mu‘jam al-Kabir, no.217-18; al-Tirmidhi, no.3095. It was graded hasan in al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1422H), no.3293.
15. Hujjat Allah al-Balighah (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1421H), 1:289.
16. Cited in Ibn ‘Abidin, Radd al-Muhtar (Riyadh: Dar ‘Alam al-Kutub, 1423H), 1:167.
17. Its like is recorded in Ibn ‘Abd al-Barr, al-Intiqa’ fi Fada’il al-Thalathat al-A’immah al-Fuqaha (Cairo: Maktabah al-Qudsi, 1350H), 145.
18. Cited in Ibn ‘Abd al-Barr, Jami‘ Bayan al-‘Ilm (Saudi Arabia: Dar Ibn al-Jawzi, 1414H), no.1435.
19. Quoted in Abu Nu‘aym al-Asbahani, Hilyat al-Awliya (Egypt: Dar al-Rayyan, 1406H), 9:106-07.
20. Cited in I‘lam al-Muwaqqi‘in, 3:469.
21. Radd al-Muhtar, 1:167.
22. Majmu‘ Fatawa, 20:226.
23. Bakr Abu Zayd, al-Madkhal al-Mufassal ila Fiqh Ahmad b. Hanbal (Riyadh: Dar al-Tawhid, 1411H), 1:66.
24. As said by Aba Butayn, Mukhtasar fi ‘Ilm Usul al-Fiqh (Makkah: Dar ‘Alam al-Fawa’id, 1430H), 110.
25. Minhaj al-Talibin (Beirut: Dar al-Basha‘ir, 1421H), 11:117.
26. Cf. Al-Bassam, Tawdih al-Ahkam (Riyadh: Dar al-Mayman, 1430H), 2:571-72.
27. The likes of this was voiced by Imam Ahmad, as per Abu Ya‘la, Tabaqat al-Hanabilah (Cairo: Matba‘ah al-Sunnah al-Muhammadiyyah, n.d.), 2:379.
Must each Muslim know the proofs behind a religious action before performing that act? In Islam, what counts as “proof”? Is accepting a fatwa of a qualified Muslim scholar on trust, without knowing his legal reasoning, blind following? Can ordinary Muslims who’ve had no legal training evaluate proof-texts and identify the strongest view. How can Muslim laymen utilise their God-given intellects in matters of fiqh? How true is it that there is no “clergy” or magisterium in Islam when it comes to religious authority and knowledge? And who were the Four Imams addressing when they forbade taqlid? Such questions lie at the very heart of understanding what sound Islamic epistemology and orthodoxy is; generating huge schisms, strife and religious anarchy in the ummah wherever and whenever they are misunderstood. This article is an attempt to shed some much needed clarity, balance and authenticity on the subject; God-willing.
Now if we strip these contentions down to their bare bones, they’ve historically been framed simply like this: What is the Islamic ruling (hukm) concerning taqlid, in terms of qualified jurists, as well as in terms of non-jurists and the general Muslim public? It is from this perspective that we’ll broach the above questions. For convenience sake, I’ve split the article into two parts because of its length.
A final point: Some will notice that I mostly cite from Hanbali and Shafi‘i scholars. The reason for this is simply because I have a working familiarity with the Hanbali school and its legal theory, and an acquaintance with Shafi‘i legal theory. But I cannot say the same for Hanafi and Maliki legal literature: hence the slant. Despite this, I believe that the overall picture represent the normative legal theory of all four law schools.
I. DEFINING TAQLID
Let us begin by first defining a few basic terms, so as to avoid any cross wires or being at cross purposes. Thus in Islam’s legal culture, the term taqlid has two meanings: one lexical, the other religious. Lexically, it stems from the word qalladah – a “collar” – and is defined as: ِوَضْعُ الْشَّيءِ فِي العُنُقِ مُحِيطاً بِه – ‘To place something around the neck so as to encircle it.’1 For the one doing taqlid, the muqallid, has entrusted his affair to the one he makes taqlid of. He is, so to speak, like someone being led by the collar.
Its religious/legal definition is: قَبُلُ قَوْلِ الغَيْرِ بِغَيْرِ حُجَّةٍ – ‘To accept the opinion of someone without knowing the proof.’2
Usually, but not always, the term taqlid refers to a layman (‘ammi) accepting a religious ruling from a qualified jurist, without knowing the proof (dalil) or legal rationale (ta‘lil) behind the ruling. In doing so, the layman resigns his affair to the scholar and agrees to be guided by him, out of a trust and a confidence he has in his scholarship. It is in this sense that jurists conventionally employ the term.3
II. UNDERSTANDING IJTIHAD
The science that evolved in understanding the shari‘ah, or Sacred Law of Islam, is called fiqh: usually translated as “jurisprudence”, and comes from the word faqiha, meaning: “to understand”. Fiqh, therefore, is all about understanding these divine laws and the way they shape the life-pattern of believers. Strictly speaking, shari‘ah refers to the body of laws revealed to the Prophet Muhammad ﷺ which he taught and lived by in his day to day life; while fiqh is the science of understanding, extracting and developing these laws – and this involves human effort.
Now “effort” in the area of jurisprudence is known as ijtihad (lit. “exertion”), and is the task of the mujtahid – a jurist qualified and capable of such juristic efforts, though only after receiving rigorous and prolonged legal training. For uncovering the intent of the Lawgiver – the murad al-shari‘ – and to infer new rulings and legislation from the root sources of Islamic law – the Qur’an and Sunnah, as well as analogy (qiyas) and scholarly consensus (ijma‘) – can be an uphill task. Often a mujtahid must struggle through long days and nights to reach a conclusion.
The phrase used to describe this effort is: بَذْلُ المَجْهُوْد or اِسْتِفْراغُ الْوُسْعِ – “expending every possible effort” so as to reach a legal judgement.4 The significance here is that ijtihad is not just one of juristic effort or exertion, but one of exhaustion! The mujtahid spends every possible effort, leaving no stone unturned, in order to arrive at a ruling. Ijtihad is certainly not merely surfing a few websites on the internet, or skimming some pages of a few Arabic books. It is nothing less than examining and interrogating all the relevant proof-texts on the matter before arriving at a legal judgement or hukm – however many hours, days weeks or months it may take.
III. AN INSIGHT INTO IJTIHAD
Jumping the gun slightly, let’s just get an idea into what level of learning is required so as to undertake ijtihad. Now ijtihad has varying levels. The highest is when a jurist can perform absolute ijtihad – i.e. they can infer rulings directly from the primary texts of the Qur‘an or Sunnah, unrestricted by anyone else’s legal framework. A mujtahid who reaches this rank is called a mujtahid mutlaq. Imam Ibn Hazm was one such mujtahid-jurist. Contextualising Ibn Hazm’s words: ‘I follow the truth, make ijtihad, and do not confine myself to a single law school (madhhab),’ Imam al-Dhahabi wrote:
“Yes! Whoever reaches the level of ijtihad, and a number of scholars testify to it, taqlid is not allowed to him. Much like how a novice jurist, or a layman who has memorised the Qur’an or most of it, is not permitted to attempt ijtihad at all. How could he make ijtihad? What could he possible say? On what can he base his opinion? How can he fly and he has yet to grow wings?5
He then proceeds to detail the type of learning needed to reach a rank of ijtihad below that of the highest or absolute level. He says:
‘An extremely versed and brilliant jurist who – having committed to memory a primer in law, as well as a book on juristic maxims and on legal theory; has mastered grammar; memorised the Book of God and busied himself with its exegesis; possessesing a sharp, analytical mind – has now reached a rank of restricted ijtihad and is thus qualified to investigate the textual reasoning of the leading scholars. Thus when the truth becomes apparent to him in a given issue, and the proof well established, and it has been acted upon by one of the great Imams like Abu Hanifah, for instance, or Malik, al-Thawri, al-Awza‘i, al-Shafi‘i, Abu ‘Ubayd, Ahmad or Ishaq, he follows [what he sees as] the truth; without chasing concessions, but instead by being diligent. Taqlid is unlawful to him in the issue after the proofs have been established to him.’6
Now compare this with the da‘wah that insists (or at the very least, encourages) those who don’t have even an iota of the above depicted skill-set to “investigate” and “weigh-up” the proofs! Such an insane approach isn’t just reckless. It is possibly the single most significant cause for religious anarchy, extremism, and undermining shari‘ah structures to have ever afflicted the body of the ummah. For when juristic restraints are loosened, and handed to those wholly unfit for purpose, all things run amok!
IV. DIVINE LAW AND THE DETAIL
Let’s shuffle back to the issue of taqlid. In Islam, religious terms or concepts often have nuances or multiple meanings. Thus, both justice and academic integrity demand that we take to tafsil, “distinction” and “detail” and not be black and white. It might even be said (figuratively, of course) that when it comes to Islamic law, it is the divine – and not the devil – that is in the detail! To this end, Ibn al-Qayyim versified:
‘Take to distinction and differentiation; For generalisations without clarification; Have corrupted this existence and ruined Intellects and opinions in every age.’7
With that in mind, the texts of the Book and the Sunnah, and the words of the eminent jurists, identify that taqlid is of two types: one prescribed, the other prohibited. Getting to the nub of the matter, one jurist wrote: ‘It is obligatory upon the lay people who do not have the ability to learn [proofs or means of juristic inference], to ask the scholars, and to then act on the fatwas they are given. This is taqlid in the conventional sense; its reality being: “Accepting the view of someone without knowing the proof.” And it is of two types: permissible and impermissible.’8
V. THE PRESCRIBED TAQLID
Here now is an outline of the lawful form of taqlid, courtesy of Shaykh Muhammad al-Amin al-Shanqiti, followed by its textual justifications:
‘Inquiry establishes that there is a type of taqlid that is permissible and a type that isn’t permissible … As for the permissible taqlid, which none from the Muslims contest, it is a layman’s taqlid of a scholar qualified to give fatwas about various occurrences. This type of taqlid was in vogue during the Prophet’s time ﷺ and there was no difference about it. So the layman would ask whoever he wished from the Companions of Allah’s Messenger ﷺ about the ruling for the situation he faced. When a response was given, he acted on it.’9
As for the textual proof for this type of taqlid, and who it applies to, this next account goes a long way in bringing clarity to the matter:
‘The legislated taqlid is performing taqlid of the scholars whenever there is an inability to decipher proof-texts. Those to whom this applies are of two groups: Firstly, the lay people who aren’t versed in jurisprudence (fiqh) or in the prophetic traditions (hadiths); nor can they evaluate the words of the scholars. Such people are required to perform taqlid; there being no contention over this. In fact, a number of jurists have recorded a consensus to this effect.
‘Secondly, a person that has acquired some awareness of a law school, and has studied a few of the texts of the later scholars … yet despite this, is deficient in examining proofs or evaluating the opinions of the jurists. Such a person must also perform taqlid. He is not obliged to shoulder what he cannot, for: Allah does not charge a soul with more than it can bear. [2:286]
‘The textual stipulations from the scholars about the legality of taqlid for such people are many, well-known, and rooted in Allah’s words: فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنتُمْ لاَ تَعْلَمُونَ – So ask the people of knowledge if you do not know. [21:7]; and in the Prophet’s words ﷺ that say: أَلاَّ سَأَلُوا إِذْ لَمْ يَعْلَمُوا فَإِنَّمَا شِفَاءُ الْعِيِّ السُّؤَالُ – “Why didn’t they ask if they knew not? The cure for ignorance is to ask.”10
‘The lay people haven’t ceased – since the time of the Companions, the Successors, and their followers – asking their scholars about rulings of the shari‘ah. Scholars, in turn, have readily responded to such queries without necessarily mentioning proofs; nor did they forbid this to them in the least. So this is a point of consensus on the lawfulness of the laity making taqlid of their mujtahid scholars, and that they are only required to do this of one whom they consider to be a scholar.’11
VI. CONSENSUS OVER THE PRESCRIBED TAQLID
As alluded to, the prescribed taqlid is a matter about which jurists are unanimous. That is to say, it is a point of scholarly agreement or consensus (ijma‘), and is thus a hallmark of Islamic orthodoxy; of ahl al-sunnah wa’l-jama‘ah. In fact, historically, only a handful of deviant innovators have ever rejected it.
So, for instance, Ibn Qudamah stated: وَأَمَّا التَّقْلِيدُ فِي الْفُرُوعِ فَهُوَ جَائِزٌ إِجْمَاعًا – ‘As for taqlid in the detailed branches of the law (furu‘), it is permitted by consensus.’12
Imam al-Qurtubi has similarly written: ‘There is no difference among the scholars that the lay people should perform taqlid of their scholars.’13
Ibn Qudamah also tells us of who injected this erroneous idea into the religion, seeking to burden the masses, and other non-specialists in fiqh, with an impossible task:
وَذَهَبَ بَعْضُ الْقَدَرِيَّةِ إِلَى أَنَّ الْعَامَّةَ يَلْزَمُهُمُ النَّظَرُ في الدَّلِيْلِ في الْفُرُوْعِ أَيْضاً ، وَهُوَ بَاطِلٌ بِإِجْمَاعِ الصَّحَابَةِ
‘It is the view of some of the Qadariyyah that the lay people are required to investigate the proofs, even in the furu‘. But this is futile by consensus of the Companions.’14
Thus the belief requiring lay people to first know the evidence for the religious ruling they wish to act upon, isn’t just a hopeless and undoable task. The actual antecedent or predecessors of this bid‘ah was a faction of the Qadariyyah: one of the most heterodox and misguided of the seventy-two sects.
VII. THE MUQALLID & THE COMPLETE PICTURE
Now if taqlid is defined as a person following a scholarly opinion while not knowing the proof, how can a partially learned person, or a layman who is familiar with a proof-text or two in a few religious issues, be considered a muqallid? Ibn Taymiyyah furnishes us with the answer. He explains:
‘As for a person who knows the opinion of one scholar and his proof, but not the other scholar and his proofs, then he is from the generality of the muqallids. He isn’t from the scholars capable of evaluating and weighing-up [proofs].’15
This is a highly important point that is all too often misunderstood. The great bulk of jurists maintain that if a person knows a proof-text for any given issue, but is unaware of the complete proofs, he is still a muqallid (albeit one familiar with a proof or two, but not enough to evaluate the juristic strengths and weaknesses of each argument). This “complete” knowledge has three aspects to it: Firstly, knowing the relevant proof-texts. Secondly, knowing how legal rulings are extracted from them. Thirdly, knowing how to resolve any textual conflicts (ta‘arrud al-adillah). So the muqallid includes: (i) a layman who does not know the proof-texts; and (ii) someone who knows some proof-texts, but in an incomplete manner.
VIII. LET US ALL GROW IN SACRED LEARNING
The Prophet ﷺ said in regards to the excellence of seeking sacred knowledge: مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ طَرِيقًا إِلَى الْجَنَّةِ – ‘Whosoever traverses a path in order to seek knowledge, Allah will make easy for him a path to Paradise.’16
Another hadith says: مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَغَى بِهِ وَجْهُ اللَّهِ عَزَّ وَجَلَّ لاَ يَتَعَلَّمُهُ إِلاَّ لِيُصِيبَ بِهِ عَرَضًا مِنَ الدُّنْيَا لَمْ يَجِدْ عَرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ – ‘Whoever learns knowledge by which the face of Allah is to be sought, but does so only to acquire some worldly thing, shall not smell the fragrance of Paradise on the Day of Resurrection.’17
Just because lay people aren’t obligated to know the proof behind a fatwa of ruling they read or are given, should not prevent them from increasing in their overall knowledge of the Qur’an or the Hadith corpus. As a rule of thumb, it is encouraged for all Muslims to increase in their share of sacred knowledge. Let the lay people apply their God-given intellects to grow in understanding textual proofs related to religious foundations (usul al-din), ethics and good character, matters of the heart and spiritual growth, and basic rights and responsibilities. Books like Imam al-Nawawi’s Riyadh al-Salihin are priceless in this regard. It is only in the area of detailed Islamic law, in fiqh, where the proofs are usually complex and difficult to fathom without legal training. And it is here that taqlid is legislated in order to relieve such hardships. Al-Khatib al-Baghdadi remarked:
‘As far as the Islamic rulings go, they are of two types. Firstly, those known by necessity to be part of the Prophet’s religion ﷺ – like the five daily prayers, zakat, or pilgrimage; and the prohibition of adultery, intoxicants, etc. In such issues taqlid is not allowed, for these are issues every person must know. The second: rulings that need to be inferred, like the details of the acts or worship (‘ibadat) or the social transactions (mu‘amalat). It is in these issues that taqlid is permitted.’18
So let the lay people grow in sacred knowledge and engage with the texts of the Qur‘an and hadiths in such clear-cut and unambiguous matters; whilst avoiding giving fatwas, inventing their own interpretations or speaking about religious matters without sound comprehension. And there’s plenty here for them to get on with. Even then, when they are unsure of what the texts mean or point to, let them heed Allah’s bidding: فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنتُمْ لاَ تَعْلَمُونَ – So ask the people of knowledge if you do not know. [21:7].
Perhaps it doesn’t need saying, but I’ll say it anyway. It’s not that the muqallid is seen as foolish or unintelligent. For muqallids could be theoretical physicists, mathematicians, doctors, erudite economists, philosophers, accountants, or a host of other professions which require intelligence and specialist learning. They could even be scholars in other branches of Islam: hadith experts, seasoned Arabic grammarians, cultivated linguists, accomplished theologians, or highbrow historians. But they aren’t schooled in fiqh and legal theory, and are not capable of ijtihad in juristic matters. And that, in itself, is not a blight upon their faith, character, or intellectual abilities.
IX. GOOD TAQLID: THE BOTTOM LINE
It terms of the legislated taqlid, it pretty much boils down to what Shaykh al-Islam Ibn Taymiyyah encapsulated when he said:
‘That which the vast majority of the ummah hold to is that ijtihad is allowed in general, and taqlid is allowed in general. Ijtihad isn’t obligated on everyone and taqlid forbidden, nor is taqlid obligated on everyone while ijtihad forbidden. Rather, ijtihad is for the one capable of it, while taqlid is for those who are incapable of it.’19
Again, stressing the limitations of a muqallid layman in the detailed and exacting art of fiqh, Ibn Taymiyyah reminds us that the muqallid is in no position whatsoever to make a just or knowledge-based evaluation of the proof-texts or scholarly positions in strictly legal matters:
‘It is not permissible for anyone to prefer one view over another without a proof, nor to be bias towards one opinion over another; or one person’s saying over another, without an evidence. Instead, whoever is a muqallid, then the ruling of taqlid applies to him: he cannot weigh-up, evaluate, or judge [a view] to be correct or incorrect.’20
Another demand arising from taqlid is: ‘There is a consensus among the Muslims that it is unlawful for a muqallid to state that something is halal or haram in those issues of ijtihad where he is doing taqlid of someone else. What he may say is: “This is the ruling in the madhhab I follow” or that: “I sought a fatwa and this was the response.”’21 If only people stuck to their levels and put the above rule into practice. So many quarrels and disputes would vanish into the twilight as egos wore thin and righteous conduct rolled in. But alas! Our social media age, whilst permitting a greater flow of information, has now elevated the hasty and ill-informed opinion to the same level as the seasoned and qualified one!
One last point. If this kind of taqlid is sanctioned by the Book and the Sunnah; and not only that, but jurists have a consensus about its legality, one cannot use a derogatory term for what Islam prescribes – i.e. taqlid is merely “blind-following.” Rather, this type of taqlid is Islamic, praiseworthy and must be seen for what it truly is: ‘The following of qualified scholarship in the details of the religion.’ After all, does one not get rewarded by Allah for this type of taqlid? Does it not count as an act of divine obedience drawing one closer to Allah?
X. THE PROHIBITTED TAQLID
Having covered the outlines of the prescribed taqlid, in particular how it relates to the layperson and anyone else incapable of ijtihad, let us now turn to the forbidden taqlid. Here, Ibn al-Qayyim said: ‘A mention about the details of taqlid and that it is classified into:  the prohibited;  the obligatory;  the permitted, but not obligatory.’22
Then he writes that the forbidden kind of taqlid takes three forms, which he goes on to elaborate as being:
‘The first category is of three types: Firstly, to turn away from what Allah has revealed and not resort to it, sufficing instead with following one’s forefathers. Secondly, doing taqlid of someone, not knowing if they are qualified so that they can be authoritatively followed. Thirdly, doing taqlid in the face of the proof being established, and it is clear that the proof opposes the view of the authority being followed.‘23
This concludes the first part of the discussion. The second begins by looking into each of these three types of forbidden taqlid and, in the process, sweep away the myths and misinterpretations that have crept into this area, and that erroneously pass as religion in certain quarters of Muslim thought. The words of the Four Imams and their censure of taqlid will also be put into their rightful context. Finally, I’ll attempt to round off the article with a brief word about madhhabs.