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Ijtihad and Taqlid
Taqlid had two meanings:
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Luqwi
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Shariyya
Luqwi means to put a chain around the neck; Shariyya means
to believe that a statement or act is compulsory on us as where we believe
the person is an authentic authority, like we believe Al-Imam Abu Hanifah’s
(Rahmatullah ‘alayh) statements and acts are an example for us. So, the
meaning of taqlid is to follow some acts or statements while considering
someone as an authority in Shari’ah, and our knowledge of Shari’ah is NOT
comparable to his (or any where close), but his words and acts are not
the last words and statements on Shari’ah. (Sharh Mukhtasar al-Quduri)
Under the light of the above explanation, we come to know
that obedience to Sayyidina Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) is
NOT taqlid for us and we are NOT muqallid of
Sayyidina Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim), because every word
or act of Sayyidina Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) is
the last word for us. So, we are Ummati of Sayyidina Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim) as all of the Sahaba and A’immah are Ummati
and not Muqallid. Obedience to an ordinary imam is not taqlid for
us for no one is going to believe in their statement considering their
words as a final authority in the masa’il of Shari’ah. We believe the ‘Ulama
and the Mawlawi take their answers from many books; if that answer
is against the Shari’ah or Fiqh, we shall not act upon it.
On the other hand, if the Imam al-A’zam gives an answer of any problem
or masa’il in the light of Holy Qur’an, or from the majority of the Ummah,
or from his own research or opinion, then we have to believe in his answer.
There are two (2) types of taqlid. Taqlid Sharriyy and
Taqlid Ghairi Sharriyy. Taqlid Sharriyya means to follow any one
in Shari’ah as we follow A’immah Arba‘a and the masa’il of Sawm, Salah,
Hajj, etc. Taqlid Ghairi Sharriyya means to follow anyone in worldly
affairs (like a doctor, poet, etc.). Similarly, if taqlid ghairi sharriyya
is against the Shari’ah, it is haram, and if it is not against Shari’ah,
it is ja’iz (permissible).
Question: Which masa’il of taqlid is ja’iz
and which is not ja’iz?
There are three kinds of sharriyya ghairi: 1.) Aqa’id, 2.) those which
are clearly and openly discussed in Holy Qur’an and Hadiths, and Ijtihad
can not take place about this masa’il, and the solution of those masa’il,
the Imam gets from the Holy Qur’an and Hadiths. In Aqa’id,
taqlid of anyone is not ja’iz; similarly, taqlid in direct orders
if not ja’iz. Example: Belief in Sawm and
Ramadhan,
eating haraam; these are direct orders of Holy Qur’an and Hadiths,
and in these masa’il, we are not muqallid of anyone.
Question: To whom is taqlid Wajib?
There are two (2) types of muqallid Muslim:
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We who is Mujtahid,
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Those who are not Mujtahid (Ghairi Mujtahid).
Mujtahid means those who can understand the language of Holy Qur’an completely
according to the rules of Arabic grammar and its indications, its aim,
the nasiq, the mansuq, and to be able to solve any problems himself in
light of this education. He should know nahw, surf, and all
other Islamic sciences and those who do not know about Islamic sciences
are
ghairi mujtahid. Taqlid is Wajib for the Ghairi Mujtahid and
not for the Mujtahid.
The six groups of Mujtahideen
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 - Mujtahid Sharriy’a
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 - Mujtahid
al-Masa’il
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 - Mujtahid
al-Madhhab
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 - As-Hab
al-Takhreej
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 - As-Hab
al-Tarjee’a
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 - As-Hab
al-Tameez
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Mujtahid Sharriy’a
are those who make the rules with the help and deep study of al-Islam,
such as the Four Imams (Imams Abu Hanifah, Malik bin Anas, Muhammad
Shafi’i, and Ahmad bin Hanbal, Radhi Allahu ‘Anhum).
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Mujtahid fee Mathhab
are those who follow the principles of Mujtahid fee Sharriy’a; they
can get answers of any masa’il in the light of the ijtihad of the Mujtahid
fee Sharriy’a, but they are independent in masa’il. Examples would be Al-Imam
Muhammad bin Mubarak al-Shaibani (Rahmatullah Alayh) and Al-Imam Abu Yusef
al-Ansari (Rahmatullah Alayh).
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Mujtahid fee Masa’il
are those who are Muqallid in principle and foori in masa’il; they
can give answers of these masa’il from The Holy Qur’an and Hadith on condition
that there is no explanation from any Imam. Examples would be Imam al-Tahawi,
Imam Qadi Khan, and Imam Sharkhail.
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As-Habi Takhreej
are those who can not make ijtihad, but they can give an explanation of
a statement of an Imam. An example would be Imam Abu-l-Hasan al-Karkhi.
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As-Hab al-Tarjee’a
are those who can give preference to any statement of Hazrat Imam Abu Hanifah;
for instance, if there are two statements by al-Imam al-A’zam about one
masala, they can point out which one is the more important. There were
only two of theses: Imam Sahib Hadiya, Imam Sahib Qardari. No
one can become ‘Alim without reading from both of these.
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As-Hab al-Tameez
are those who can find the difference between the two statements from al-Imam
al-A’zam as to which one is strong and which one is weak. Examples would
be Sahib Kanz and Sahib Mukhtar.
The Wahhabiyya (and la-madhhabiyya) say we are at the stage of ijtihad
now. We should know if a person who claims he can make ijtihad has the
capacity or not, and what his capabilities are according to ranks you have
just been given. Imam ar-Razi (Tafsir Kabir), al-Imam al-Ghazali,
Imam
al-Bukhari, Imam Al-Tirmithi, Imam Qushairi, and Sheikh
‘Abdul-Qadir al-Jilani (Radhi Allahu Anh) were all complete ‘Alim and
Awliya who had all sorts of sciences and did not announce their ijtihad.
They were all Muqallideen of different Imams.
Proof that Taqlid is Wajib
The fourth Ayah in Surah al-Fatehah:
"Ihdi nas-Siraa-tal-Mustaqeem. Siraa-tal-latheena ‘an’amta
‘alayhim."
This Ayah shows that the correct path is that which all noble personalities
adopt such as Muhadditheen, Mufassireen, Awliya, and Mutaqeen ‘alim-uddeen.
They were all Muqallideen.
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