Taqlid lug'atda — tekshirmasdan boshqalarga ergashish demakdir. Shunday deyiladi.

Taqlīd linguistically is following others without scrutiny. It is said

Ya'ni, u uni tekshirmasdan va o'rganmasdan ergashgan. Huquqiy ma'noda taqlid — bu boshqalarning gaplariga ko'ra, bog'lovchi dalilsiz amal qilish demakdir, masalan, oddiy odamning mujtahidning fikrini qabul qilishi yoki mujtahidning o'ziga o'xshash boshqa birovning fikrini qabul qilishi kabi. Aqidadagi taqlid (ergashish) joiz emas, chunki Alloh aqidada taqlid qiluvchilarni qoraladi. U zot aytadi:

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:

U у (Аллоҳ) деди:

And He  said:

Shariat qoidalariga ko'ra, taqlid har bir musulmon uchun shar'an joiz qilingan. U (rahimahulloh) shunday dedi:

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

U Yunga (Alloh) buyurdiki, bilmaydigan kishi o‘zidan ko‘ra bilimliroq kishidan so‘rasin. Garchi bu oyat Mushriklarning Payg‘ambarning inson bo‘lishini rad etishlariga javob sifatida nozil bo‘lgan bo‘lsa-da, uning so‘zlari umumiy bo‘lib, e’tibor so‘zning umumiyligiga beriladi, sababning xosligiga emas (al-’ibra bi ‘umum al-lafz laa bi khususiyyat al-sabab). Bu biror aniq shaxsga oid emas, shuning uchun uni "bu shaxsga xos" deb aytish mumkin emas. Oyat bilmaydiganlarning biladiganlardan so‘rashi haqida umumiy hukm beradi. Mushriklarga Ahli Kitobdan so‘rashni buyurgani sababli, ulargа Allohning oldingi ummatlarga faqat insonlarni payg‘ambar qilib yuborganini o‘rgatgan. Ular bu ma’lumotni bilmas edilar, shuning uchun ularni bilguvchilardan so‘rashga buyurdi. Oyatda shunday deyiladi: {Agar bilmasangiz, zikr ahlidan so‘rang.} (Qur’on, an-Nahl: 43)

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:

"Fas'alu" (so'rang!) so'zi umumiy ma'noda kelgan, ya'ni Allohning oldingi ummatlarga insondan boshqa hech kimni yubormaganini bilish uchun so'rang. Bu ilmga oid bo'lib, imonga oid emas. "Zikr ahli" (eslatma egalari) esa oyatda zikr qilingan kishilar kitob ahli bo'lsa-da, bu atama ham umumiy ma'noda kelgan bo'lib, barcha zikr ahlini o'z ichiga oladi. Musulmonlar zikr ahlidir, chunki Qur'on zikrdir. U zot shunday dedilar:

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:

Shunday qilib, Shariat hukmlarini biladigan kishilar — ijtihod orqali bo‘lsin yoki o‘zlashtirilgan bilim orqali bo‘lsin — zikr ahli hisoblanadi. Muqallid esa faqat bir yoki bir nechta masalada Allohning hukmini so‘raydi. Demak, bu oyat taqlid qilishning joiz ekanligini bildiradi.

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.

Payg'ambar ﷺ shunday dedilar

The Prophet  said

U Ham dedi:

And he  said:

Elchi ﷺ ularga hukmi shar'iy haqida so'rashni buyurdilar. Ash-Sha'biy rivoyat qilganlar: "Rasulullah ﷺ ning sahobalaridan olti kishi odamlarga fatvo berar edilar. Ibn Mas'ud, Umar ibn al-Xattob, Ali ibn Abu Solib, Zayd ibn Sobit, Ubay ibn Ka'b va Abu Muso. Ulardan uchtasi o'z fikrini boshqa uchtasining fikriga tark etar edi. Abdulloh o'z fikrini Umarning fikriga tark etar, Abu Muso o'z fikrini Alining fikriga tark etar, Zayd esa o'z fikrini Ubay ibn Ka'bning fikriga tark etar edi." Bu shuni ham ko'rsatadiki, musulmonlar sahobalarga ergashar (taqlid qilar) edilar, ulardan ba'zilari esa bir-birlariga ergashar edilar.

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.

Qur’ondagi taqlidni qoralash haqida kelgan narsaga kelsak, bu e’tiqoddagi taqlidni qoralashdir, shariat hukmlarini qabul qilishdagi taqlidni emas. Chunki oyatlarning mavzusi e’tiqoddir. Ularning matni e’tiqod mavzusiga xosdir va ularda illat yo‘q. Shuning uchun Allohning so‘zi:

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 :

Va Uning

And His  saying:

Va Uning

And His  saying:

Bu oyatlar faqat iymon va kufr mavzusidagi matnlardir va boshqa hech narsa haqida emas. Bu matnda hech qanday ʿilla (sabab-asos) yo‘q va boshqa hech qanday matnda ham mulohaza yuritish topilmaydi. Shuning uchun, hukm so‘zning umumiyligiga qaraladi, sababning xususiyligiga emas, deyish to‘g‘ri emas. Bu qoida sabab (nozil bo‘lish sababi) yuzasidan to‘g‘ri, ya’ni oyat nozil bo‘lishiga sabab bo‘lgan voqea haqida to‘g‘ri, ammo oyatning mazmuni yuzasidan to‘g‘ri emas. E’tibor oyatning mavzusiga qaratiladi. Va umumiylik faqat oyatning mavzusi bilan cheklanadi. U oyat ma’nosi mavzu jihatidan o‘z ichiga olgan barcha narsalarga nisbatan umumiydir, oyat o‘z ichiga olmagan narsalarga nisbatan emas. Shuningdek, bu iymon va kufr haqida, balki hukm ʿilla atrofida aylanadi, ʿilla mavjud bo‘lsin yoki yo‘q, shuning uchun oyatni muqallidlarga nisbatan qo‘llash to‘g‘ri, deyish ham to‘g‘ri emas. Bunday da’vo qilib bo‘lmaydi, chunki oyatda hech qanday ʿilla topilmaydi va oyat uchun ham hech qanday ʿilla topilmaydi. Sababi, u hech qanday asosni o‘z ichiga olmaydi va Qur’on hamda Sunnatning hech bir matnida unga asos ochib berilmagan. Shu sababli taqlidni man etuvchi biror matn topilmaydi. Aksincha, Payg‘ambar ﷺ zamonidagi matnlar, musulmonlarning hayoti, sahobalarning hayoti va sahobalar amaliyoti taqlid qilishning joiz ekanini ko‘rsatadi.

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 (ko‘r-ko‘rona ergashish) ham ergashuvchi (muttabi’) uchun, ham oddiy avom (‘ammi) uchun qo‘llaniladi. Chunki Alloh taqlīdni boshqaning fikriga ergashish sifatida ta’riflagan. U zot aytadi:

Shuning uchun inson qabul qiladigan shar'iy hukm, yo u o'zi uni istinbot qilgan bo'ladi yoki boshqa biri uni istinbot qilgan bo'ladi. Agar u o'zi istinbot qilsa, u mujtahiddir. Agar boshqa biri istinbot qilib, u uni qabul qilsa, demak u boshqaning fikrini qabul qilgan, ya'ni boshqaning fikriga ergashgan bo'ladi. Boshqaning fikriga ergashish esa taqlid bo'lib, u dalilsiz qabul qilingan bo'lsinmi yoki majburiy bo'lmagan dalil bilan qabul qilingan bo'lsinmi, baribir taqlid hisoblanadi. Demak, muttabi' (ergashuvchi) muqalliddir. Shuningdek, ittiba' (boshqaga ergashish) shuni anglatadiki, sen mujtahidning fikriga, senga dalil yuzasidan ayon bo'lgan narsaga asoslanib ergashasan, lekin bu dalilni o'zing hukm qilmasdan, ya'ni bu dalil seni majburlamasdan. Agar sen dalilni hukm qilsang, hukmni undan istinbot qilish usulini bilsang va hukmning natijasiga hamda o'zi hukmga rozi bo'lsang, u holda hukm asoslangan dalil senga majburiy bo'lib qoladi. Shunda sening fikring mujtahidning fikri kabi bo'lib qoladi. Bu holatda sen mujtahidsan, muqallid emassan. Bundan ma'lum bo'ladiki, ittiba' taqlid bo'lib, muttabi' esa dalilni bilsa ham, muqallid hisoblanadi.

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.