❖ Clarification of 15 Major Doubts Raised by the Followers of Personal Taqlid ❖
Compiled by: Tawheed.com
This discussion revolves around the doubts that some individuals present in support of personal Taqlid. We assert with full confidence:
– There is no evidence of personal Taqlid in the Qur’an and Hadith.
– The lives of the Companions (رضي الله عنهم) clearly testify to the refutation and invalidation of Taqlid.
Arguments in favor of Taqlid resemble an attempt to connect the peaks of two mountains—an impossible task. The claim is of following Imam Abu Hanifah (رحمه الله), yet the evidence cited fluctuates between the actions of the Companions, seeking fatwa from living scholars, or following the rightly guided Caliphs—all being labeled as Taqlid.
It is crucial to note that every innovator uses evidence for their innovation, and often, that same evidence can be turned against them. The same applies to the arguments presented in favor of Taqlid.
Each common doubt is listed below with a concise response.
Qur’anic Verse:
“وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ” (As-Sajdah: 24)
Claim: The verse proves that just like the Israelites had leaders, we too should follow our Imams—hence, Taqlid is established.
Response:
• This verse refers specifically to the conditions of Bani Isra'il, and it does not establish the validity of following any of the four madhhabs.
• The phrase "يَهْدُونَ بِأَمْرِنَا" indicates that those leaders guided according to divine revelation—not through opinion or blind imitation.
• Bani Isra'il also took their scholars and monks as "lords besides Allah" (At-Tawbah: 31), which the Qur’an condemns. Using this verse as an argument for Taqlid draws one closer to the same deviation.
Qur’anic Verse:
“وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ” (Al-‘Ankabūt: 43)
Claim: Only scholars understand the Qur’an, and the general public consults them—this is Taqlid.
Response:
• The word ‘scholars’ is in the plural, whereas Muqallidīn emphasize clinging to only one Imam.
• When scholars interpret the Qur’an, they present evidences from the Qur’an and Sunnah, not personal opinions. This is "following the evidence", not "personal Taqlid".
• Imam Abu Hanifah (رحمه الله) left no direct commentary or exegesis that connects us to his own understanding of the Qur’an or Hadith. Most attributions come from later scholars, often lacking direct, authentic statements from the Imam himself.
Hadith:
"اقتدوا باللذين من بعدي أبي بكر وعمر" (Tirmidhi, Mustadrak, Mishkāt)
Claim: This proves personal Taqlid of Abu Bakr and Umar (رضي الله عنهما).
Response:
• The Hadith commands general following—not blind imitation. The Companions differed with Abu Bakr and Umar in several matters based on evidence.
• If this Hadith proved personal Taqlid, people would be known as Siddiqi or Umari in legal matters—which is not the case.
• Even Muqallidīn do not practically follow Abu Bakr or Umar in all issues; they prefer Abu Hanifah’s views instead, even where the former differ.
• True application of the Hadith is: when the rightly guided Caliphs give a ruling in accordance with the Qur’an and Sunnah, it is followed—this is following truth, not personal Taqlid.
Hadith:
"رَضِيتُ لَكُم مَا رَضِيَ ابنُ اُمِّ عَبدٍ" (Mustadrak, 3/319)
Claim: Since Ibn Mas‘ūd’s (رضي الله عنه) opinions form the basis of Hanafi jurisprudence, this Hadith validates the Hanafi school.
Response:
• Ibn Mas‘ūd (رضي الله عنه) explicitly warned against Taqlid ("Let not any of you blindly imitate in religion").
• Many rulings in the Hanafi school actually depart from Ibn Mas‘ūd’s own opinions.
• Did all Companions follow him in every issue? If not, how does this Hadith prove binding authority?
• The Hadith context shows that Ibn Mas‘ūd (رضي الله عنه) accepted what aligned with Qur’an and Sunnah—not that he endorsed a particular school of thought.
Examples Cited:
• Abu Musa al-Ash‘arī (رضي الله عنه) refrained from answering when Ibn Mas‘ūd was present.
• The Prophet ﷺ sent Mu‘adh to Yemen, appointed governors, told a woman to refer to Abu Bakr, etc.
Claim: These prove personal Taqlid.
Response:
• The Companions never adhered rigidly to one person’s opinion without evidence.
• Seeking a fatwa from a scholar is "Istifta" (requesting a ruling), not Taqlid.
• They accepted one another’s views only if supported by evidence, and would refer disputes to Qur’an and Sunnah. That is the model to follow.
Claim: You too refer to scholars, rely on their books, accept their critique of narrators. Isn't that Taqlid?
Response:
• Accepting scholarly statements based on evidence or observation is not blind following.
• Asking a scholar for a ruling when he presents evidence is "Istifta", not Taqlid.
• One can directly question a living scholar—not possible with a deceased Imam, hence reliance on later books.
• Scholars' exegeses are read for linguistic and contextual clarity—not every opinion is accepted without scrutiny.
Claim: Accepting an Imam’s opinion without asking for proof because he has insight—is that so wrong?
Response:
• Why not ask for proof? An Imam is not a prophet that he must be obeyed unconditionally.
• How can the follower be sure this Imam is most knowledgeable without personally evaluating all views?
• If an Imam may err, only Qur’an and Sunnah can help identify those errors—and when found, his opinion must be abandoned.
• Piety or trustworthiness does not imply infallibility.
Claim: Worldly systems rely on obedience—soldiers obey commanders, wives obey husbands, etc. Isn’t Taqlid similar?
Response:
• Obedience to leaders is conditional: only in what is right, not in sin.
• The Prophet ﷺ said: “Obedience is only in what is right.”
• A wife is obligated to obey rightful commands—not religious rulings without evidence.
• These analogies are invalid and misleading, used to mask weak reasoning.
Claim: Abandoning Taqlid leads to chaos, division, innovation, and breaking of consensus.
Response:
• Every issue in Islam matters—nothing is “unimportant.”
• Spreading truth is not a cause of division; hiding truth is.
• Innovations and superstitions are often found in the books of staunch Muqallidīn.
• Modernism emerges when people prefer Imam's views over revelation.
• As per Imam Shafi‘ī: No one’s opinion can override the Prophet’s Hadith. But Muqallidīn do the opposite.
Claim: Non-Muqallids include deviants like Mirza Ghulam Ahmad and Hadith rejecters—so abandoning Taqlid leads to misguidance.
Response:
• The Companions were non-Muqallid too—does this objection apply to them?
• Mirza Ghulam Ahmad identified himself as Hanafi, not Ahl-e-Hadith.
• Just as both monotheists and atheists reject false deities—but only monotheists are right—similarly, not every non-Muqallid is equal.
Claim: You quote Ibn Hazm, Shawkani, Siddiq Hasan Khan, etc. Don't you follow them?
Response:
• We test every scholar’s view by Qur’an and Sunnah. What aligns is accepted; what contradicts is rejected.
• This is not Taqlid but "following evidence".
• Muqallidīn, in contrast, often cite fabricated or weak narrations to defend their views.
Claim: Are all issues found in Qur’an and Hadith? What about detailed rulings like “Subhanak Allahumma” vs. “At-Tahiyyat”?
Response:
• The Qur’an and Sunnah provide principles for all issues—solutions are derived via Ijtihaad, which remains valid until the Last Day.
• Replacing “Subhanak Allahumma” with “At-Tahiyyat” requires two prostrations of forgetfulness, based on Prophetic guidance.
• Basmala may be recited softly or aloud depending on Hadith evidence.
• Deliberate abandonment of Raf‘ al-Yadayn in contempt is sinful—but not every omission invalidates prayer.
Claim: Imam Abu Hanifah was a Tabi‘ī; his school relies on two-link Hadiths. Hence, the Hanafi school is most authentic.
Response:
• Despite being a Tabi‘ī, he narrated very few Hadiths directly from Companions.
• His attributed collections like Musnad Imam A‘zam lack authentic two-link Hadiths.
• Leading Hadith scholars raised concerns over his narration reliability, even while acknowledging his piety and intelligence.
• While some Hanafi rulings match Sahih Hadiths, many contradict authentic evidence.
Claim: Show us one ruling in Hanafi fiqh that contradicts the Qur’an and Sunnah—we believe our school aligns perfectly.
Response:
• Our website provides numerous examples where Hanafi rulings contradict clear Hadiths.
• In foundational issues like Iman's increase/decrease, intention in Wudhu, etc., Hanafi views conflict with apparent textual meanings.
• If a ruling aligns with evidence, we gladly accept it—but the criterion is proof, not any Imam's opinion.
Claim: Why target Imam Abu Hanifah only? Why not refute Shafi‘is, Malikis, Hanbalis as much?
Response:
• In the subcontinent, Hanafi Madhhab is most common—hence the focus.
• Hanafi fiqh is often more distanced from Hadith compared to other schools, demanding greater scrutiny.
• We critique all views opposing Qur’an and Sunnah, regardless of school—the objective is establishing the supremacy of revelation, not targeting individuals.
• All attempts to justify Taqlid through Qur’an and Hadith fail under scrutiny; most citations are misapplied.
• Neither Companions nor Tabi‘īn practiced personal Taqlid. They would not accept even a major Companion’s view if it clashed with revelation.
• Ijtihaad is valid until the Day of Judgment, while Taqlid breeds stagnation and bias.
• True preservation of faith lies in sticking to the Qur’an and Sunnah. Scholars’ views are to be respected, not accepted blindly.
• Our entire effort stems from sincerity, not bias—seeking to guide Muslims to the path of revelation. May Allah guide us all.
اللَّهُمَّ اجْعَلْنَا مِنَ الْفَائِزِينَ بِرَحْمَتِكَ، وَوَفِّقْنَا لِلِالْتِزَامِ بِكِتَابِكَ وَسُنَّةِ رَسُولِكَ، وَاجْعَلْنَا مِمَّنْ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ۔ آمین۔
Compiled by: Tawheed.com
✦ Introductory Remarks
This discussion revolves around the doubts that some individuals present in support of personal Taqlid. We assert with full confidence:
– There is no evidence of personal Taqlid in the Qur’an and Hadith.
– The lives of the Companions (رضي الله عنهم) clearly testify to the refutation and invalidation of Taqlid.
Arguments in favor of Taqlid resemble an attempt to connect the peaks of two mountains—an impossible task. The claim is of following Imam Abu Hanifah (رحمه الله), yet the evidence cited fluctuates between the actions of the Companions, seeking fatwa from living scholars, or following the rightly guided Caliphs—all being labeled as Taqlid.
It is crucial to note that every innovator uses evidence for their innovation, and often, that same evidence can be turned against them. The same applies to the arguments presented in favor of Taqlid.
✦ Doubts of the Muqallidīn and Their Refutations
Each common doubt is listed below with a concise response.
① First Doubt
Qur’anic Verse:
“وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ” (As-Sajdah: 24)
Claim: The verse proves that just like the Israelites had leaders, we too should follow our Imams—hence, Taqlid is established.
Response:
• This verse refers specifically to the conditions of Bani Isra'il, and it does not establish the validity of following any of the four madhhabs.
• The phrase "يَهْدُونَ بِأَمْرِنَا" indicates that those leaders guided according to divine revelation—not through opinion or blind imitation.
• Bani Isra'il also took their scholars and monks as "lords besides Allah" (At-Tawbah: 31), which the Qur’an condemns. Using this verse as an argument for Taqlid draws one closer to the same deviation.
② Second Doubt
Qur’anic Verse:
“وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ” (Al-‘Ankabūt: 43)
Claim: Only scholars understand the Qur’an, and the general public consults them—this is Taqlid.
Response:
• The word ‘scholars’ is in the plural, whereas Muqallidīn emphasize clinging to only one Imam.
• When scholars interpret the Qur’an, they present evidences from the Qur’an and Sunnah, not personal opinions. This is "following the evidence", not "personal Taqlid".
• Imam Abu Hanifah (رحمه الله) left no direct commentary or exegesis that connects us to his own understanding of the Qur’an or Hadith. Most attributions come from later scholars, often lacking direct, authentic statements from the Imam himself.
③ Third Doubt
Hadith:
"اقتدوا باللذين من بعدي أبي بكر وعمر" (Tirmidhi, Mustadrak, Mishkāt)
Claim: This proves personal Taqlid of Abu Bakr and Umar (رضي الله عنهما).
Response:
• The Hadith commands general following—not blind imitation. The Companions differed with Abu Bakr and Umar in several matters based on evidence.
• If this Hadith proved personal Taqlid, people would be known as Siddiqi or Umari in legal matters—which is not the case.
• Even Muqallidīn do not practically follow Abu Bakr or Umar in all issues; they prefer Abu Hanifah’s views instead, even where the former differ.
• True application of the Hadith is: when the rightly guided Caliphs give a ruling in accordance with the Qur’an and Sunnah, it is followed—this is following truth, not personal Taqlid.
④ Fourth Doubt
Hadith:
"رَضِيتُ لَكُم مَا رَضِيَ ابنُ اُمِّ عَبدٍ" (Mustadrak, 3/319)
Claim: Since Ibn Mas‘ūd’s (رضي الله عنه) opinions form the basis of Hanafi jurisprudence, this Hadith validates the Hanafi school.
Response:
• Ibn Mas‘ūd (رضي الله عنه) explicitly warned against Taqlid ("Let not any of you blindly imitate in religion").
• Many rulings in the Hanafi school actually depart from Ibn Mas‘ūd’s own opinions.
• Did all Companions follow him in every issue? If not, how does this Hadith prove binding authority?
• The Hadith context shows that Ibn Mas‘ūd (رضي الله عنه) accepted what aligned with Qur’an and Sunnah—not that he endorsed a particular school of thought.
⑤ Fifth Doubt
Examples Cited:
• Abu Musa al-Ash‘arī (رضي الله عنه) refrained from answering when Ibn Mas‘ūd was present.
• The Prophet ﷺ sent Mu‘adh to Yemen, appointed governors, told a woman to refer to Abu Bakr, etc.
Claim: These prove personal Taqlid.
Response:
• The Companions never adhered rigidly to one person’s opinion without evidence.
• Seeking a fatwa from a scholar is "Istifta" (requesting a ruling), not Taqlid.
• They accepted one another’s views only if supported by evidence, and would refer disputes to Qur’an and Sunnah. That is the model to follow.
⑥ Sixth Doubt
Claim: You too refer to scholars, rely on their books, accept their critique of narrators. Isn't that Taqlid?
Response:
• Accepting scholarly statements based on evidence or observation is not blind following.
• Asking a scholar for a ruling when he presents evidence is "Istifta", not Taqlid.
• One can directly question a living scholar—not possible with a deceased Imam, hence reliance on later books.
• Scholars' exegeses are read for linguistic and contextual clarity—not every opinion is accepted without scrutiny.
⑦ Seventh Doubt
Claim: Accepting an Imam’s opinion without asking for proof because he has insight—is that so wrong?
Response:
• Why not ask for proof? An Imam is not a prophet that he must be obeyed unconditionally.
• How can the follower be sure this Imam is most knowledgeable without personally evaluating all views?
• If an Imam may err, only Qur’an and Sunnah can help identify those errors—and when found, his opinion must be abandoned.
• Piety or trustworthiness does not imply infallibility.
⑧ Eighth Doubt
Claim: Worldly systems rely on obedience—soldiers obey commanders, wives obey husbands, etc. Isn’t Taqlid similar?
Response:
• Obedience to leaders is conditional: only in what is right, not in sin.
• The Prophet ﷺ said: “Obedience is only in what is right.”
• A wife is obligated to obey rightful commands—not religious rulings without evidence.
• These analogies are invalid and misleading, used to mask weak reasoning.
⑨ Ninth Doubt
Claim: Abandoning Taqlid leads to chaos, division, innovation, and breaking of consensus.
Response:
• Every issue in Islam matters—nothing is “unimportant.”
• Spreading truth is not a cause of division; hiding truth is.
• Innovations and superstitions are often found in the books of staunch Muqallidīn.
• Modernism emerges when people prefer Imam's views over revelation.
• As per Imam Shafi‘ī: No one’s opinion can override the Prophet’s Hadith. But Muqallidīn do the opposite.
⑩ Tenth Doubt
Claim: Non-Muqallids include deviants like Mirza Ghulam Ahmad and Hadith rejecters—so abandoning Taqlid leads to misguidance.
Response:
• The Companions were non-Muqallid too—does this objection apply to them?
• Mirza Ghulam Ahmad identified himself as Hanafi, not Ahl-e-Hadith.
• Just as both monotheists and atheists reject false deities—but only monotheists are right—similarly, not every non-Muqallid is equal.
⑪ Eleventh Doubt
Claim: You quote Ibn Hazm, Shawkani, Siddiq Hasan Khan, etc. Don't you follow them?
Response:
• We test every scholar’s view by Qur’an and Sunnah. What aligns is accepted; what contradicts is rejected.
• This is not Taqlid but "following evidence".
• Muqallidīn, in contrast, often cite fabricated or weak narrations to defend their views.
⑫ Twelfth Doubt
Claim: Are all issues found in Qur’an and Hadith? What about detailed rulings like “Subhanak Allahumma” vs. “At-Tahiyyat”?
Response:
• The Qur’an and Sunnah provide principles for all issues—solutions are derived via Ijtihaad, which remains valid until the Last Day.
• Replacing “Subhanak Allahumma” with “At-Tahiyyat” requires two prostrations of forgetfulness, based on Prophetic guidance.
• Basmala may be recited softly or aloud depending on Hadith evidence.
• Deliberate abandonment of Raf‘ al-Yadayn in contempt is sinful—but not every omission invalidates prayer.
⑬ Thirteenth Doubt
Claim: Imam Abu Hanifah was a Tabi‘ī; his school relies on two-link Hadiths. Hence, the Hanafi school is most authentic.
Response:
• Despite being a Tabi‘ī, he narrated very few Hadiths directly from Companions.
• His attributed collections like Musnad Imam A‘zam lack authentic two-link Hadiths.
• Leading Hadith scholars raised concerns over his narration reliability, even while acknowledging his piety and intelligence.
• While some Hanafi rulings match Sahih Hadiths, many contradict authentic evidence.
⑭ Fourteenth Doubt
Claim: Show us one ruling in Hanafi fiqh that contradicts the Qur’an and Sunnah—we believe our school aligns perfectly.
Response:
• Our website provides numerous examples where Hanafi rulings contradict clear Hadiths.
• In foundational issues like Iman's increase/decrease, intention in Wudhu, etc., Hanafi views conflict with apparent textual meanings.
• If a ruling aligns with evidence, we gladly accept it—but the criterion is proof, not any Imam's opinion.
⑮ Fifteenth Doubt
Claim: Why target Imam Abu Hanifah only? Why not refute Shafi‘is, Malikis, Hanbalis as much?
Response:
• In the subcontinent, Hanafi Madhhab is most common—hence the focus.
• Hanafi fiqh is often more distanced from Hadith compared to other schools, demanding greater scrutiny.
• We critique all views opposing Qur’an and Sunnah, regardless of school—the objective is establishing the supremacy of revelation, not targeting individuals.
✦ Summary
• All attempts to justify Taqlid through Qur’an and Hadith fail under scrutiny; most citations are misapplied.
• Neither Companions nor Tabi‘īn practiced personal Taqlid. They would not accept even a major Companion’s view if it clashed with revelation.
• Ijtihaad is valid until the Day of Judgment, while Taqlid breeds stagnation and bias.
• True preservation of faith lies in sticking to the Qur’an and Sunnah. Scholars’ views are to be respected, not accepted blindly.
• Our entire effort stems from sincerity, not bias—seeking to guide Muslims to the path of revelation. May Allah guide us all.
❖ Concluding Supplication
اللَّهُمَّ اجْعَلْنَا مِنَ الْفَائِزِينَ بِرَحْمَتِكَ، وَوَفِّقْنَا لِلِالْتِزَامِ بِكِتَابِكَ وَسُنَّةِ رَسُولِكَ، وَاجْعَلْنَا مِمَّنْ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ۔ آمین۔
