Taqlīd kilugha kinamaanisha kufuata wengine bila kuchunguza.

Taqlīd linguistically is following others without scrutiny. It is said

Yaani, alimfuata bila kuchunguza wala kuthibitisha. Kisheria, Taqlīd ni kutenda kulingana na kauli za wengine bila dalili yenye kuthibitisha, kama vile mtu wa kawaida kuchukua maoni ya mujtahid, au mujtahid kuchukua maoni ya mtu aliye sawa naye. Taqlīd katika ‘aqīdah (imani) hairuhusiwi kwa sababu Allah amewakosoa waliofuata taqlīd katika ‘aqīdah. Yeye (SWT) amesema:

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:

Akasema:

And He  said:

Kuhusu Taqlīd, katika kanuni za Sharī'ah ni jambo linaloruhusiwa kisheria kwa kila Muslim. Alisema:

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

Aliamuru yule asiye na elimu aulize kwa yule aliye na elimu zaidi kuliko yeye, ingawa aya hii ilishushwa kama kukanusha kwa Washirikina kwa kukataa kwao kwamba Mtume ni binadamu. Hata hivyo, maneno yake ni ya jumla, na kinachozingatiwa ni ujumla wa maneno wala si ukomo wa sababu ya kushushwa (al-’ibra bi ‘umum al-lafz laa bi khususiyyat al-sabab). Haihusu somo mahususi kiasi cha kusemwa kwamba ni mahsusi kwa somo hilo. Aya ni ya jumla kuhusu ombi kutoka kwa wasiojua kwenda kwa wanaojua. Kwa kuwa inawaamuru Washirikina waulize watu wa Kitabu, awafundishe kwamba Mwenyezi Mungu {SWT} hakutuma Mitume wa umma zilizopita isipokuwa binadamu tu. Walikuwa hawajui taarifa hii, kwa hiyo aliwaamuru waulize wanaojua. Aya inasema:

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:

Neno ‘fas’alu’ (ulizeni!) limekuja kwa njia ya jumla, yaani, uulize ili ujifunze kwamba Allah hajawatuma watu wengine kwa mataifa yaliyotangulia isipokuwa wanadamu. Hili linahusiana na elimu na si na imani (imān). Watu wa dhikr (ukumbusho), ingawa wale waliotajwa katika aya hiyo ni watu wa kitabu, neno hilo pia limekuja kwa njia ya jumla, na linajumuisha watu wote wa dhikr. Waislamu ni watu wa dhikr kwa sababu Qur’ān ni dhikr. Alisema:

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:

Kwa hiyo, wale wanaojua hukumu za Sharīʿah ndio watu wa Dhikr, iwe elimu yao imetokana na Ijtihād au ni elimu waliyoipata kwa kujifunza. Mwenye kufuata taqlīd huomba tu hukumu ya Allah katika suala au masuala fulani. Kwa hiyo, aya hiyo inaonyesha kuwa kufanya taqlīd kunaruhusiwa.

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.

Mtume ﷺ alisema

The Prophet  said

Akasema:

And he  said:

Mtume aliwaagiza wamuulize kuhusu hukmu ya Shar’i. Imepokewa kwa usahihi kwamba al-Sha’bi alisema: Kulikuwa na Maswahaba sita wa Mtume wa Allah ﷺ ambao walikuwa wakitoa fatwa kwa watu. Ibn Mas’ud, ‘Umar ibn al-Khattab, ‘Ali ibn Abi Talib, Zayd ibn Thabit, Ubayy ibn Ka’b, na Abu Musa. Watatu kati yao walikuwa wakiacha maoni yao kwa maoni ya wengine watatu. ‘Abd Allah alikuwa akiacha maoni yake kwa maoni ya ‘Umar, Abu Musa alikuwa akiacha maoni yake kwa maoni ya ‘Ali, na Zayd alikuwa akiacha maoni yake kwa maoni ya Ubayy ibn Ka’b. Hili pia linaonyesha kwamba Waislamu walikuwa wakiwafuata (Taqlīd) Maswahaba, na baadhi yao walikuwa wakiwafuata wenzao.

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.

Kuhusu yale yaliyotajwa katika Qur'ani kuhusu kukemewa kwa Taqlidi, hii ni kukemewa kwa kuiga katika imani na si katika kuchukua hukumu za Sharia. Kwa sababu, mada ya aya hizo ni imani. Maandishi yake yanahusu mada ya imani peke yake, na hayana 'illah. Basi kauli ya Mwenyezi Mungu:

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 :

Na kauli Yake:

And His  saying:

Na kauli Yake:

And His  saying:

Aya hizi ni maandishi kuhusu mada ya imani (īmān) na kufuru (kufr) pekee, wala si kitu kingine. Maandishi haya hayana 'illah (sababu ya hukumu), wala kuna hoja yoyote katika maandishi mengine. Kwa hiyo, haifai kusemwa kwamba zingatio ni kwa ujumla wa maneno na si kwa umahsusi wa sababu. Kanuni hii ni sahihi kuhusu sababu (sabab), yaani tukio lililosababisha kuteremshwa kwa aya, lakini si sahihi kuhusu mada ya aya. Zingatio ni kwa mada ya aya. Na ujumla ('umūm) umefungwa kwenye mada ya aya pekee. Ni wa jumla kuhusu kila kitu ambacho maana ya aya inajumuisha kwa mtazamo wa mada, na si kuhusu kila kitu ambacho aya haijumuishi. Wala haifai kusemwa kwamba aya inahusu imani na kufuru; badala yake, ni sahihi kuifasiri kuwa inatumika kwa wafuasi wa taqlīd (muqallidūn), kwa kuzingatia kwamba hukmu inazunguka 'illah, iwe imepo au haipo. Dai hili haliwezekani kwa sababu hakuna 'illah inayopatikana katika aya, wala hakuna 'illah inayopatikana kwa ajili ya aya. Sababu ni kwamba aya haijumuishi hoja yoyote, wala hoja yoyote haijadhihirishwa kwake katika maandishi yoyote ya Qur'ān na Sunnah. Kwa hiyo, haipatikani maandishi yanayokataza taqlīd. Badala yake, maandishi pamoja na hali halisi ya Waislamu wakati wa Mtume ﷺ na Maswahaba, na hali halisi ya Maswahaba, vyote vinaonyesha kuruhusiwa kwa kufanya 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 inatumika kwa mfuasi (muttabi') na kwa mtu wa kawaida ('ammi) wote wawili. Hii ni kwa sababu Allah (SWT) ameifafanua taqlīd kuwa ni kufuata maoni ya mtu mwingine. Amesema:

Na kwa sababu ya hukmu ya Shariʿah ambayo mtu anaichukua, iwe ameitoa mwenyewe au ameitolewa na mtu mwingine, ikiwa yeye mwenyewe ameitoa basi yeye ni mujtahid, na ikiwa mtu mwingine ameitoa na yeye akaichukua basi amechukua maoni ya mtu mwingine, yaani amefuata maoni ya mtu mwingine. Na kufuata maoni ya mtu mwingine ni Taqlīd, iwe amechukua bila dalili au kwa dalili isiyo ya lazima. Basi mfuasi (muttabiʿ) ni muqallid. Vilevile, ittibaʿ (kumfuata mtu mwingine) maana yake ni kufuata maoni ya mujtahid kwa kuzingatia yale yaliyo wazi kwako kwa upande wa dalili, bila wewe kuhukumu juu ya dalili hiyo; yaani, bila wewe kufungwa na dalili hiyo. Ikiwa unahukumu juu ya dalili na unajua namna ya kuitoa hukmu kutoka kwake, na unakubaliana na hitimisho la hukmu hiyo na hukmu yenyewe, basi dalili ambayo hukmu hiyo imesimama juu yake imekuwa ya lazima kwako. Hapo maoni yako yamekuwa kama maoni ya mujtahid. Wewe katika hali hii ni mujtahid na si muqallid. Kutokana na hili inadhihirika kwamba ittibaʿ (kufuata) ni Taqlīd, na kwamba mfuasi (muttabiʿ) ni muqallid hata kama anajua dalili.

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.