This stage covers approximately six centuries starting with the sacking of Baghdad in 1258 CE and the execution of the last ‘Abbaasid caliph, al-Musta’sim, and ending around the middle of the nineteenth century of the Christian era. This period also represents the rise of the Ottoman Empire, founded in 1299 CE by the Turkish leader ‘Uthmaan I, until its decline under the attacks of European colonialism.

The prevailing characteristic of this period was that of Taqleed (the blind following of a Madh-hab) and factionalism. This degenerative trend resulted in the dropping of all forms of Ijtihaad and the evolution of the Madh-habs into totally separate entities closely resembling sects. The compilation of Fiqh during this period was limited to commenting on previous works and was directed toward the promotion of individual Madh-habs. Thus, the dynamism of Fiqh was lost and many of the laws became increasingly outmoded and inapplicable in their existing forms. In order to fill this legislative gap, European law codes were gradually introduced in place of some of the Islamic laws, which had fallen into disuse.

Eventually with the advance of European colonialism and the breaking up of the Muslim Empire, European laws supplanted Islamic law. Certain reformers sought to stem the tide of stagnation and decline, calling for a return to the original purity of Islaam and its laws. However, factionalism has continued to the present day, in spite of an increase in institutional teaching of comparative Fiqh.

The scholars of this period left all forms of Ijtihaad and unanimously issued a legal ruling, which was intended to close the door of Ijtihaad permanently. They reasoned that all possible issues had already been raised and addressed, and there was therefore no need for further Ijtihaad.184 With that step, a new concept of Madhhab arose, namely that one of the four Madh-habs had to be followed for one’s Islaam to be valid. In time this concept became firmly embedded among the masses as well as the scholars of Fiqh. Thus, the religion of Islaam itself became restricted within the confines of the four existing Madh-habs; Hanafee, Maalikee, Shaafi’ee and Hamblee. These schools of law came to be considered divinely ordained manifestations of Islaam. All of them were supposed to be completely correct, equal and representative of true Islaam, yet there were innumerable differences among them. In fact there were scholars in this period who interpreted some Hadeeths in such a way as to prove that the Prophet (s.w.) him-self had predicted the appearance of the Imaams and their Madh-habs. Consequently, any attempt to go beyond these canonical Madh-habs was considered heretical and anyone who refused to follow one of these Madh-hab was classified an apostle. The hyper conservative scholars of this stage even went so far as to rule that whoever was caught transferring from one Madh-hab to another was liable to punishment at he discretion of the local judge. A ruling was also made in the Hanafee Madh-hab prohibiting the marriage of a Hanafee to a Shaafi’ee.185 And even the second most important pillar of Islaam, Salaah, was not spared the effects of Madh-hab fanaticism. The followers of the various Madh-habs began to refuse to pray behind the Imaams from other Madh-habs. This resulted in the building of separate prayer niches in the masjid186 communities where more than one Madh-hab existed. Masjids of this type can still be seen in places like Syria, where Sunni Muslims follow either the Hanafee or Shaafi’ee Madh-hab. Even the most holy masjid, al-Masjid alHaraam of Makkah, which represents the unity of Muslims and the religion of Islaam, was affected. Separate prayer niches were set up around the Ka’bah: one for an Imaam from each of the schools. And when the time for Salaah came, an Imaam from one of the Madhhabs would lead a congregation of followers from his Madh-hab in prayer; then another Imaam from one of the other Madh-habs would lead his congregation of followers and so on. It is interesting to note that separate places of prayer for each of the Madh-habs remained around the Ka’bah until the first quarter of the twentieth century when ‘Abdul-‘Azeez ibn Sa’oud and his army conquered Makkah (October of 1924) and united all worshippers behind a single Imaam regardless of his or their Madh-habs.

Taqleed (blind following) has to be distinguished from Ittibaa’ (reasoned following). The principle of following the rulings of our predecessors is normal and natural. In fact, it is by closely following earlier interpretations of Islaam that the message of Islaam remains uncorrupted through time. For, those early interpretations were founded on the Prophet’s (s.w.) divine inspiration and his divinely guided life style. The Prophet (s.w.) himself said that the best generation was his generation, then the generation following his, and then the generation following that.187 However, since Muslims of earlier generation, with the exeption of the Prophet (s.w.), were not infallible, even those earlier interpretations should not be followed blindly without without regard to certain basic principles of reason which enable us to distinguish between right and wrong. In this book the term Taqleed (blind following) is used to refer to the actions to those who slavishly follow a single Madh-hab regardless of errors that they see. As for the common people who do not have the knowledge to make independent decisions in doubtful situations, it is for them to follow whatever knowledge is available to them, keep their minds open and rely on open-minded scholars as much as possible.

Taqleed was the result of a number of factors, internal and external to the Madh-habs, which affected the development of Fiqh and the attitude of scholars. No one cause can be singled out as the main cause nor can all of the factors be identified. The following only a few of the more obvious factors which led to this stage of stagnation.

1. The schools of Fiqh were completely formed and the minutest of details worked out. The laws for what had occurred, as well as what might occur, were already deduced and recorded due to the extensive development of speculative Fiqh. This left little room for Ijtihaad and originality. As a result, they’re developed and over dependence on the works of earlier scholars of the Madhhabs.

2. The ‘Abbaasid caliphate, which had come to power under the banner of restoring Islamic law to its former place , lost its power to the King’s ministers (wazeers), many of whom were shi’ites, and the empire eventually broke up into mini-stages.

The new rules-by-proxy were more interested in private power struggles than in either religious scholarship or government according to Islamic laws.

3. The crumbling of the ‘Abbaasid empire into mini-states was accompanied by each state following the Madh-hab, Spain the Maalikee Madh-hab, and Turkey and India the Hanafee. Each state began the practice of choosing its governors, administrators and judges only from those who followed its official Madh-hab.

Consequently, scholars who wanted to become Qaadees (judges)

in the courts of these states had to follow the official Madh-hab of the state.

4. Some unqualified individuals began to claim the right to make ijtihaad in order to twist the religion to suit their wishes.

Consequently, many incompetent scholars began making rulings, which misguided the masses on a number of issues. In the ensuring confusion, the reputable scholars of the day tried to close the door of Ijtihaad in order to protect the Sharee’ah from being tampered with.188