Fifty Thought-Provoking Questions on Taqleed by Maulana Muhammad Junagarhi

Authored by: Hafiz Muhammad Ishaq Zahid (May Allah protect him), Kuwait

Divine Command to Follow Revelation​

Allah Almighty says:

"Follow what has been sent down to you from your Lord, and do not follow other than Him as allies; little do you remember."[Surah Al-A’raf: 3]

This verse instructs us to follow only the revelation that has come down from Allah, avoiding any allegiance to other paths. Revelation from Allah is infallible and inherently true, while any other source has the potential for error. Allah further states:

"And those who believe and do good deeds, and who believe in what was revealed to Muhammad, for it is the truth from their Lord, He has removed their sins and improved their condition."

[Surah Muhammad: 2]

This shows that believing in and following the revelation sent to Muhammad (ﷺ) is essential, yielding two major benefits: Allah’s forgiveness and improvement in one’s affairs.

Importance of Following Divine Revelation​

Adhering to divine revelation guides one along the Straight Path, while deviation leads to straying. Allah says:

"So hold firmly to that which has been revealed to you; indeed, you are on a Straight Path."

[Surah Az-Zukhruf: 43]

The revelation we are commanded to follow, which is true and infallible, comprises two components: the Book of Allah (Qur'an) and the authentic Hadith of Prophet Muhammad (ﷺ). Allah says:

"He does not speak from [his own] desire; it is only a revelation revealed."

[Surah An-Najm: 3-4]

The Prophet's authentic Hadith is therefore also revelation and obligatory to follow, just like the Qur'an.

The Prophet Muhammad (ﷺ) said:

"I have left among you two things; you will never go astray as long as you hold firmly to them: the Book of Allah and my Sunnah."

[Sahih Al-Jami’ 2937, Al-Hakim]

Resolving Disputes Through Qur'an and Sunnah​

In matters of dispute, Allah commands:

"O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day; that is the best [way] and best in result."

[Surah An-Nisa: 59]

This shows that solutions to all disputes, whether in fundamentals or branches of religion, are to be found in the Qur'an and Sunnah. Allah would not direct us to refer back to them if they were not sufficient to resolve all matters of contention.

Only the Qur'an and Sunnah as Sources of Guidance​

The evidence shows that we are bound only to follow divine revelation (the Qur'an and Hadith). If we adhere to these sources, we will never go astray, and disputes will be resolved, leading to unity among Muslims. If we are uncertain about an issue, we should consult scholars who explain it according to the Qur'an and Hadith, as only this guidance is acceptable. Allah says:

"O you who have believed, do not put yourselves before Allah and His Messenger."

[Surah Al-Hujurat: 1]

This means not to advance opinions over the Qur'an and authentic Hadith of the Prophet (ﷺ). Therefore, it is our duty to follow evidence alone, accepting only those rulings that align with the Qur'an and Sunnah, regardless of who holds an opposing view.

Imams’ Views on Blind Imitation (Taqleed)​

The prominent Imams themselves discouraged blind imitation:

• Imam Abu Hanifa (رحمه الله):
  "It is forbidden for anyone who does not know my evidence to issue a fatwa based on my words. We are human; we say something today and retract it tomorrow."
  
  "If I say something contrary to the Book of Allah or the Prophet’s (ﷺ) Hadith, then abandon my statement."
• Imam Malik (رحمه الله):
  "I am just a human who makes mistakes and is correct at times. So examine my opinion; take what aligns with the Qur'an and Sunnah and leave what contradicts them."
• Imam Shafi’i (رحمه الله):
  "Muslims have unanimously agreed that anyone to whom the Sunnah of the Messenger (ﷺ) becomes clear, it is not permissible for him to abandon it in favor of anyone’s opinion."
• Imam Ahmad ibn Hanbal (رحمه الله):
  "Do not blindly follow me, Malik, Shafi’i, Al-Awza’i, or Al-Thawri. Take from where they took (i.e., the Qur'an and Sunnah)."

These statements emphasize that our duty is to follow evidence alone, not engage in blind imitation (Taqleed). In any case where the Imams' opinions contradict the Hadith, the Hadith must be followed.

Taqleed Originated in the Fourth Century Hijri​

If Taqleed (blind imitation) were valid, it would have been present in the first three centuries, which the Prophet (ﷺ) called the best generations. However, Taqleed is a later innovation, originating in the fourth century Hijri. The earliest scholars, including the four Imams and their contemporaries, did not engage in it. In fact, students of Imam Abu Hanifa (رحمه الله) disagreed with him on a third of his rulings.

If Taqleed were praiseworthy, it would have started with the most virtuous—Abu Bakr (may Allah be pleased with him), followed by Umar, Uthman, and Ali (may Allah be pleased with them all). Yet, nowhere in the history of the Companions do we find an example of one Companion following another blindly.

Misconception about Non-Imitators Being a New Sect​

Contrary to the claim that non-imitators are a new sect, non-imitators (Ahl-e-Hadith) follow the teachings of the Imams, who emphasized evidence over blind following. Meanwhile, the imitators (Muqallid) cling to opinions even when these contradict the Hadith.

A Saudi scholar highlights this:

"The call to open the door of Ijtihad (independent reasoning) and avoid sectarian prejudice historically preceded the spread of Taqleed and sectarianism. This principle was established by the Prophet (ﷺ) himself and prevailed in the first three favored generations. However, in later centuries, Taqleed and sectarianism emerged, leading to the closure of Ijtihad, prioritizing scholars’ opinions over the Qur'an and Sunnah, and dividing the Muslims."

[Al-Mawsu’ah Al-Muyassar fi Al-Adyan wa Al-Madhahib, vol. 1, p. 154]

This serves as a reminder that the Ahl-e-Hadith merely uphold the original teachings of the Imams, following evidence over opinion.

Imitation and Sectarianism in Islam​

Allah Almighty has forbidden sectarianism in the establishment of religion, as mentioned in the Quran:

"Establish religion and do not be divided in it."

[Surah Ash-Shura: 13]

Furthermore, Allah says:

"Hold firmly to the rope of Allah all together and do not become divided."

[Surah Aal-e-Imran: 103]

Thus, division in religion is condemned, while unity is encouraged and praised. The only way to achieve unity is for all Muslims to adhere solely to the Quran and Sunnah, giving precedence to divine texts (Quranic verses and authentic Hadith) over the opinions of Imams and elders. The Ahl-e-Hadith follow this principle and invite others to do the same. However, let us examine the stance of those who strictly follow specific schools of thought.

Statements by Sectarian Followers​

➊ Strict Hanafis:
"Every verse or Hadith that contradicts the Hanafi school will either be interpreted or considered abrogated."
[Ma La Yajooz Fihi Al-Khilaf Bain Al-Muslimeen, p. 95]

➋ They even claim, "By Allah, no one more devoted or blessed than Abu Hanifa was born after the Prophet (ﷺ) and his companions."
[I'laa Al-Sunan]

However, the Prophet (ﷺ) said, “The best of the Tabi’un (those who followed the companions) is a man called Uwais.”
[Sahih Muslim]

Examples of Sectarian Fanaticism in Other Schools​

• Strict Shafi’is: Abu Abdullah Al-Bushanji said, "Throughout my life, I followed the Shafi’i school, and I advise others to do the same even after my death."
  [Siyar A’lam an-Nubala, 10/73]
• Strict Malikis: Qadi Iyad said, "There is no doubt that Imam Malik is the best among them all and the Imam of guidance and revelation."
  [Siyar A’lam an-Nubala, 10/8]
• Strict Hanbalis: Abu Ismail Al-Ansari stated, "I am a Hanbali for life, and I advise others to become Hanbalis after my death."
  [Siyar A’lam an-Nubala, 18/507]
  
  Abu Hatim bin Khamoosh went further, claiming, "Anyone who is not a Hanbali is not a Muslim."
  [Siyar A’lam an-Nubala, 18/509]

The Harm of Sectarian Division​

Dear readers, consider the implications of each group calling others to its own school, each striving to prove its superiority. Is this not the root of sectarianism? Is it a path to unity to regard one's Imam as superior to others and give his Fiqh precedence over others?

A renowned Hanafi scholar has admitted:

"It is an undeniable truth that imitation (Taqleed) has divided the Muslim Ummah into sects and caused enmity among them."

Imam Ibn Abi Al-Izz Al-Hanafi also acknowledged that blind adherence to a single Imam’s school leads to division and obstructs the unity of the Ummah. In response to the book Al-Nukat Az-Zarifah by Muhammad bin Mahmood, which promotes Abu Hanifa's school, Ibn Abi Al-Izz wrote Al-Ittibaa, stating:

"I came across a treatise by a Hanafi promoting Abu Hanifa's school. I found many problematic areas, so I felt the need to clarify them to prevent the prohibited division and to avoid desires taking precedence over the pursuit of evidence."

[Al-Ittibaa, p. 21]

Ibn Abi Al-Izz went on to say that promoting one Imam’s school causes division and leads people away from divine evidence, and this has, in fact, fostered sectarianism among the Muslims.

Negative Impact of Taqleed and Sectarian Bias​

Saudi scholar Dr. Mani Al-Juhani writes:

"When imitation and sectarian prejudice spread in later centuries, it led to divisions among Muslims. Non-Muslims gained dominance over them, the door of Ijtihad was closed, scholars’ opinions were prioritized over the Quran and Sunnah, and it was proclaimed that direct access to the Quran and Sunnah was impossible. Efforts to dominate one school emerged, while dissociation from other schools was declared, with alliances and enmities based solely on Fiqh."

[Al-Mawsu’ah Al-Muyassar fi Al-Adyan wa Al-Madhahib, Vol. 1, p. 243]

The consequences of such fanaticism are clear: it has even led Hanafis and Shafi’is to declare each other’s prayers invalid and prohibit intermarriage. This extremism led to violent conflicts, such as in Isfahan and Al-Rayy, where blood was shed between sects.
[Mu'jam Al-Buldan, 1/273, 4/355]

Call for Unity Based on the Quran and Sunnah​

In the Ottoman era, the sectarian division became so entrenched that in the Haram of Makkah, four separate prayer areas were established for the four schools, resulting in four congregational prayers in a single mosque for each prayer.

Therefore, we call upon all those adhering to Taqleed to break free from sectarian rigidity and embrace the path of the Quran and Sunnah, so that the path to unity within the Ummah can be paved. As long as this rigid adherence remains, the Ummah will continue to suffer the misfortune of division.

Fifty Questions from Maulana Muhammad Junagarhi for Followers of Taqleed​

Maulana Muhammad Junagarhi (رحمہ الله) raised fifty questions directed at those who follow the practice of Taqleed (blind following), which were published in a pamphlet titled Zarb-e-Muhammadi. To date, no response from the adherents of Taqleed has been documented. Below, we present a selection of these questions:

Sample Questions:​

1. Was Personal Taqleed practiced during the time of the Prophet (ﷺ), his companions, or the Tabi'een?
2. What did the four Imams (رحمهم الله) themselves say about this practice of Taqleed?
3. What is the definition of Ijma (consensus)? Whose consensus is considered valid? Has there been a consensus on Personal Taqleed? If so, when, where, and whose consensus was it?
4. What is the meaning of Mujtahid, and is it obligatory to follow every Mujtahid? Were there only four Mujtahids over the past 1,400 years? Were the companions and Tabi'een not also Mujtahids? Why, then, follow only one of these four?
5. How did these four Imams receive their knowledge? Was it through revelation or through the teachings of other Imams? If from other scholars, were their teachers superior to them, and if so, why are they not followed?
6. Who is more virtuous—the four Imams or the Rightly Guided Caliphs? If the Caliphs are more virtuous, then why are they not followed in Taqleed?
7. If one is to follow one of the four Imams, how can one be certain which of their rulings are correct and which are incorrect? If all four schools are true, does following just one mean we miss out on the teachings of the others?
8. The four Imams emerged approximately a century after the advent of Islam. Were Muslims before their time considered incomplete in their faith? If they were complete, is their practice not enough for us?
9. In the fourth century, Muslims became divided into four paths, even splitting the sanctuary of the Kaaba into four prayer areas. Are these denominations, their names, or their founders mentioned in the Quran and Hadith?
10. Are the four Imams superior to Imam Hasan, Imam Hussain, Imam Zain al-Abideen, Imam Baqir, and Imam Ja'far as-Sadiq? If someone following these descendants of the Prophet (ﷺ) is labeled a Shiite, why is Taqleed of the four Imams considered obligatory?

These are just a few questions, and Maulana Junagarhi’s purpose was to highlight the absence of Taqleed in the earliest generations, questioning the reasoning behind its prevalence today.

Maulana Muhammad bin Abdul Wahhab's Position on Taqleed​

In his famous work, Kitab al-Tawhid, Imam Muhammad bin Abdul Wahhab (رحمه الله) addressed the issue of blind following and presented various statements highlighting the importance of adherence to divine evidence over human opinion:

Key Points from​

1. Following scholars in making permissible what Allah has forbidden or forbidding what Allah has allowed equates to treating them as deities.
2. In matters of religion, the opinions of even Abu Bakr and Umar (may Allah be pleased with them) hold no value if they conflict with the words of the Prophet (ﷺ).
3. Clinging to the opinions of Imams despite authentic Hadith is perplexing.

His grandson, Shaykh Abdul Rahman bin Hasan Al-Sheikh, emphasized that scholars who place their views above the Quran and Sunnah hinder people from following the true guidance of the Prophet (ﷺ). They argue that only a Mujtahid can interpret divine texts, thereby obstructing laypeople from understanding the Quran and Sunnah.

Statements of Shaykh Sulaiman bin Abdullah Al-Sheikh on Taqleed:​

He emphasized that:

"Every believer is obliged to follow a command from the Quran and Sunnah, even if it contradicts the opinion of their Imam, as it is Allah and His Messenger (ﷺ) who must be obeyed. The majority of scholars agreed upon this, except for a few ignorant blind followers who argue that guidance lies in following a Fiqh school over the Sunnah."

Conclusion on Taqleed and Sectarianism​

Blind following and religious prejudice have led to severe divisions within the Muslim Ummah. These divisions resulted in Muslims even declaring the prayers of adherents of different schools invalid and prohibiting intermarriage, leading to violent conflicts among followers of various schools. Even the Haram in Makkah was once divided for the followers of the four schools, each praying separately.

To restore unity within the Ummah, Maulana Muhammad Junagarhi and other scholars urged breaking away from the rigidity of blind following and instead adhering directly to the Quran and Sunnah. Only by doing so can the Muslim Ummah achieve the unity and harmony that Taqleed and sectarianism have disrupted.