Taqlīd a harshen larabci yana nufin bin wani ba tare da bincike ba. Ana cewa:

Taqlīd linguistically is following others without scrutiny. It is said

Wato, ya bi shi ba tare da bincike ko nazari ba. A shari'ance, Taqlīd shi ne aiki bisa maganganun wasu ba tare da hujja mai ɗaurewa ba, kamar yadda mai jahilci yake karɓar ra'ayin mujtahid, ko kuma mujtahid ya karɓi ra'ayin wanda yake kamarsa. Taqlīd (koyi makaho) a cikin ‘aqīdah (akida) ba ya halatta, domin Allah ya yi wa masu yin taqlīdi a cikin ‘aqīdah tsawa. Ya ce:

That is, he followed him without scrutiny or examination. Legally, Taqlīd is acting according to the statements of others without binding proof, Such as the layman’s adoption of the opinion of a mujtahid or the mujtahid’s adoption of the opinion of someone similar to him. Taqlīd (imitation) in ‘aqīdah (creed) is not allowed because Allah  has censured the muqallids (imitators) in ‘aqīdah. He  said:

Ya ce:

And He  said:

Dangane da Taqlīd a cikin dokokin Shari'ah, an halatta shi ga kowane Musulmi. Ya ce:

As for Taqlīd in the Sharī’ah rules it is legally permitted for every Muslim. He  said:

Ya umarci wanda ba shi da ilimi da ya tambayi wanda ya fi shi sani, duk da cewa an saukar da ayar ne a matsayin raddi ga Mushrikai saboda kin yarda da su cewa Manzon Allah ﷺ mutum ne. Sai dai lafazinta na gaba ɗaya ne, kuma abin da ake la'akari da shi shi ne gaba ɗayan lafazi ba takamaiman dalilin saukarta ba (al-'ibra bi 'umum al-lafz laa bi khususiyyat al-sabab). Ba magana ce ta takamaiman mutum ba har a ce tana da alaƙa da wannan mutum kaɗai. Ayar tana gaba ɗaya game da umarnin wanda ba ya sani ya tambayi waɗanda suka sani. Tun da tana umartar Mushrikai su tambayi Ahlul Kitab, don su koyar da su cewa Allah (SWT) bai aiko Manzanni na al'ummomin da suka gabata ba sai mutane, sun kasance ba su san wannan bayani ba, sai Ya umarce su da su tambayi masu sani. Ayar ta ce:

He  has ordered the one who does not have the knowledge to ask the one who is more knowledgeable than him even though it was revealed as a refutation of the Mushrikin for their rejection of the Messenger  being a human being. However, its wording is general and the consideration is for the generality of the wording and not the specificity of the cause (al-’ibra bi ‘umum al-lafz laa bi khususiyyat al-sabab). It is not about a specific subject such that it is said it is specific to this subject. The ayah is general about the request from those who do not know to ask those who know. Since it requests the mushrikin to ask the people of the Book, to teach them that Allah  has not sent to the preceding nation’s messengers except human beings. They used to be ignorant of this information so He  ordered them to ask those who know. The ayah says:

Kalmar ‘fas’alu’ (ku tambayi!) ta zo ne a cikin ma'ana ta gaba ɗaya, watau, ku tambaya don ku koyi cewa Allah bai aika kowa zuwa al'ummomin da suka gabata ba sai mutane. Wannan yana da alaƙa da ilimi, ba da imani (īmān) ba. Mutanen zikr (tunatarwa) kuwa, ko da yake waɗanda aka ambata a cikin ayar su ne Ahlul-Kitāb (mutanen littafi), amma kalmar ta zo ne a cikin ma'ana ta gaba ɗaya, don haka ta haɗa dukkan mutanen zikr. Musulmi su ne mutanen zikr, domin Alƙur'ani zikr ne. Ya ce:

The word ‘fas’alu’ (ask !) has come in a general manner, i.e, ask in order to learn that Allah  has not sent anyone to the preceding nations other than human beings. It is related to knowledge and not to belief (imān). The people of zikr (rememberance), even though the aforementioned in the verse are the people of the book, but the term has also come in a general manner and it includes all people of zikr. The Muslims are the people of Zikr because the Qur’ān is a Zikr. He  said:

To haka, waɗanda suka san hukunce-hukuncen Shari'a su ne Ahlu Zikr, ko suna da ilimi daga ijtihadi ko ilimin da aka samu. Al-muqallid kawai yana neman hukuncin Allah game da wata mas'ala ko mas'aloli. Saboda haka, wannan ayar tana nuna halaccin yin taqlidi.

So those who know the Sharī’ah rules they are the people of Zikr whether they have knowledge from Ijtihād or acquired knowledge. The muqallid only asks for the ruling of Allah  in an issue or issues. Therefore, the ayah indicates the permissibility of practising Taqlīd.

Annabi ﷺ ya ce

The Prophet  said

Kuma ya ce:

And he  said:

Manzon Allah ﷺ ya umurce su da su tambayi game da hukuncin Shari'a. An ruwaito da inganci cewa al-Sha'bi ya ce: Akwai sahabbai shida na Manzon Allah ﷺ waɗanda suke bayar da fatawa ga mutane. Ibn Mas'ud, 'Umar ibn al-Khattab, 'Ali ibn Abi Talib, Zaid ibn Thabit, Ubayy ibn Ka'b, da Abu Musa. Uku daga cikinsu suna barin ra'ayinsu saboda ra'ayin uku ɗin. 'Abdullahi yana barin ra'ayinsa saboda ra'ayin 'Umar, Abu Musa yana barin ra'ayinsa saboda ra'ayin 'Ali, kuma Zaid yana barin ra'ayinsa saboda ra'ayin Ubayy ibn Ka'b. Wannan kuma yana nuna cewa Musulmi suna yin koyi da (Taqlīd) sahabbai, kuma wasu daga cikinsu suna yin koyi da juna.

The Messenger  instructed them to ask about the hukm Shar’i. It has been authentically reported that al-Sha’bi said: There were six companions of the Messenger of Allah  who used to deliver legal opinions to the people. Ibn Mas’ud, ‘Umar ibn al-Khattab, ‘Ali ibn Abi Talib, Zayd ibn Thabit, Ubayy ibn Ka’b, and Abu Musa. Three used to leave their opinion for the opinion of the other three. ‘Abd Allah used to leave his opinion for ‘Umar’s opinion and Abu Musa used to leave his opinion for the opinion of ‘Ali and Zayd used to leave his opinion for the opinion of Ubayy ibn Ka’b. This also indicates that the Muslims used to imitate (Taqlīd) the Sahabah  and some of them used to imitate each other.

Game da abin da aka ambata a cikin Alƙur'ani dangane da tsawatarwa ga Taƙlidi, wannan tsawatarwa ce ga koyi cikin akida ba cikin karɓar hukunce-hukuncen Shari'a ba. Domin, maudu'in ayoyin shi ne akida. Nassinsu keɓantacce ne ga maudu'in akida, kuma ba su da 'illa. Saboda haka faɗin Allah:

As for what has been mentioned in the Qur’ān in terms of the censure for Taqlīd. This is a censure for imitation in belief and not in the adoption of the Sharī’ah rules. Because, the subject matter of the verses is belief. Its text is specific to the subject of belief and they have no ‘illah. So the saying of Allah :

Da maganarSa:

And His  saying:

Da maganarSa:

And His  saying:

Waɗannan ayoyi rubutu ne game da batun imani (īmān) da kafirci (kufr) kawai, babu wani abu fiye da haka. Wannan rubutu bai ƙunshi wani ‘illah (dalili ko sanadi na hukunci) ba, kuma babu wani hujja da aka samu a wani rubutu. Saboda haka, bai kamata a ce ana la’akari da faɗin lafazi na gaba ɗaya ba, ba ga takamaiman sanadi ba. Wannan ƙa’ida tana da inganci ne dangane da sabab (dalilin saukar ayar), wato al’amarin da ya zama sanadin saukarta, amma ba ta da inganci dangane da maudu’in ayar. Ana la’akari da maudu’in ayar. Kuma ‘umum (faɗin ma’ana gaba ɗaya) yana takaita ne ga maudu’in ayar kawai. Yana da faɗi dangane da duk abin da ma’anar ayar ta ƙunsa ta fuskar maudu’i, ba dangane da duk abin da ayar ba ta ƙunsa ba. Haka kuma, bai kamata a ce ayar tana magana ne kan imani da kafirci ba, sai a fassara ta da cewa tana shafar muqallidai, la’akari da cewa hukunci yana kewaye da ‘illah, ko an sami ‘illar ko ba a sami ba. Wannan ba za a iya da’awar sa ba, domin babu wata ‘illah da za a iya samu a cikin ayar, kuma babu wata ‘illah da za a iya samu saboda ayar. Dalili kuwa shi ne, ayar ba ta ƙunshi wata hujja ba, kuma babu wata hujja da aka bayyana mata a cikin wani rubutu na Alƙur’ani ko Sunnah. Saboda haka, babu wani rubutu da za a iya samu da ya hana taqlīd. Akasin haka, rubutun nan da halin Musulmi a zamanin Manzon Allah ﷺ da Sahabbai, da kuma halin Sahabbai kansu, duk suna nuna halaccin yin taqlīd.

These verses are texts about the subject of belief (imān) and disbelief (kufr) and nothing else. This text does not include any ‘illah (reason) and nor is there any reasoning found in any other text. Therefore, it should not be said that the consideration is for the generality of the wording and not for the specificity of the cause. This (principle) is correct with respect to the cause (sabab). It is the event which was the cause of revelation but it is not correct in regard to the subject matter of the verse. The consideration is for the subject of the verse. And the generality (‘umum) is restricted to the subject of the verse only. It is general in regards to everything that the meaning of the verse includes in terms of the subject and not in regards to everything that the verse does not include. Nor should it be said that it is regarding belief and disbelief, rather it is proper to interpret it as applicable to the muqallidin considering that the hukm revolves around an ‘illah whether it was present or absent. This cannot be claimed since no ‘illah can be found in the ayah and no ‘illah can be found for the ayah. The reason is that it does not include any justification and nor is there any justification revealed for it in any of the text’s of the Qur’ān and the Sunnah. Therefore no text can be found which prohibits Taqlīd. Rather the texts and the reality of the Muslims in the time of the Messenger PBUH and the Sahabah  and the reality of the Sahabah  all indicate the permissibility of practising Taqlīd.

Taqlīd yana shafar mabiyi (muttabi') da kuma mutum na gari ('ammi) duka biyun. Wannan saboda Allah ya bayyana taqlīd a matsayin bin ra'ayin wani. Ya ce:

Kuma saboda hukm Shar’i da mutum yake karɓa, ko dai shi ne ya fitar da shi da kansa, ko kuma wani ne ya fitar da shi, idan shi da kansa ya fitar da shi to shi mujtahidi ne, idan kuwa wani ne ya fitar da shi sannan ya karɓe shi, to ya karɓi ra’yin wani, wato ya bi ra’yin wani. Kuma bin ra’yin wani shi ne Taqlīd, ko ya karɓa ba tare da hujja ba ko kuma da hujjar da ba ta ɗaure shi ba. Don haka muttabi’ (mai bi) shi ne muqallid. Haka kuma, ittiba’ (bin wani) yana nufin ka bi ra’yin mujtahidi bisa ga abin da ya bayyana maka dangane da dalili, ba tare da kai ka yi hukunci a kan wannan dalili ba, wato ba tare da hujjar ta ɗaure ka ba. Idan kuma ka yi hukunci a kan dalilin, ka san hanyar da ake fitar da hukuncin daga gare shi, ka kuma amince da fahimtar hukuncin da kuma hukuncin kansa, to hujjar da hukuncin ya dogara a kanta ta zama wajibi a kanka. Sannan ra’ayinka ya zama kamar ra’ayin mujtahidi. Kai a wannan yanayin mujtahidi ne, ba muqallid ba. Daga nan ya bayyana cewa ittiba’ (bin wani) Taqlīd ne, kuma mai bi (muttabi’) muqallid ne, ko da yake ya san dalilin.

And because the hukm Shar’i that a person adopts, either he has deduced it himself or it has been deduced by someone else, If he himself deduces it then he is a mujtahid and if someone else deduces it and he adopts it then he has adopted the opinion of someone else i.e, followed the opinion of someone else. And following the opinion of someone else is Taqlīd whether he adopted without a proof or with a non-binding proof. The muttabi’ (follower) therefore is a muqallid. As well, ittiba’ (following someone else) means that you follow the opinion of a mujtahid based on what has become clear to you in terms of evidence without you passing judgement on this evidence that is, without you being bound by this proof. If you pass judgement on the evidence and you know the manner of deducing the hukm from it and you agree to the inference of the hukm and the hukm itself then the proof on which the hukm rests has become binding on you. Then your opinion has become like the opinion of the mujtahid. You are in this case a mujtahid and not a muqallid. From this it becomes clear that ittiba’ (following) is Taqlīd and that the follower (muttabi’) is a muqallid even though he knows the evidence.