❀ Refutation of Personal Taqleed Through the Athar of the Companions and the Pious Predecessors ❀
This excerpt is taken from Shaykh Zubair Ali Zaee رحمه الله’s book “Mas’ala Taqleed in Deen”.
① Statement of ʿAbdullāh ibn Masʿūd رضي الله عنه:
Imām al-Bayhaqī رحمه الله narrates:
لا تقلدوا دينكم الرجال فان ابيتم فبالاموات لا بالاحياء
(As-Sunan al-Kubra 2/80 – Authentic chain)
Meaning: ʿAbdullāh ibn Masʿūd رضي الله عنه said:
“Do not blindly follow men in your religion. If you must follow someone, then follow the deceased, not the living.”
Note: The word “اقتداء” (following) is used here as seen in the narration of Ṭabarānī (al-Muʿjam al-Kabīr 9/661 ḥadīth 8764).
② Statement of Muʿādh ibn Jabal رضي الله عنه:
Imām Wakīʿ ibn al-Jarrāḥ رحمه الله narrates that Muʿādh ibn Jabal رضي الله عنه said:
“When three things will emerge – the world breaking your necks, the mistake of a scholar, and argumentation over the Qur'an by a hypocrite – then what will your condition be?”
He continued, “If a scholar is on the right path, do not blindly follow him in your religion, and if he falls into fitnah, do not despair of him, for a believer may fall into fitnah and then repent.”
(Kitāb az-Zuhd 299-300 ḥadīth 71 – Chain is Hasan)
🛡 Several ḥadīth scholars, including Ibn Khuzaymah, Ibn Ḥibbān, at-Tirmidhī, al-Ḥākim, adh-Dhahabī, and Ibn al-Qayyim, have authenticated this narration.
Ibn Ḥajar رحمه الله said:
“The truth is that this chain is of the category of ḥasan and suitable for evidence.”
(Fatḥ al-Bārī 1/408 ḥadīth 305)
This statement also appears in:
Conclusion: There is no known opposition from any companion to these statements, hence the consensus of the Companions is established that blind following (taqleed) is not permissible.
① Imām ʿĀmir ibn Sharāḥīl ash-Shaʿbī (d. 104H) رحمه الله said:
“Whatever they narrate to you from the Messenger of Allah ﷺ, hold onto it; but if they speak from their opinion opposing the Qur'an and Sunnah, then throw it in the trash.”
(Musnad ad-Dārimī p. 206 ḥadīth 677 – Authentic chain)
② Imām al-Ḥakam ibn ʿUtaybah رحمه الله said:
“Every person’s statement can be accepted or rejected – except that of the Prophet ﷺ.”
(al-Aḥkām by Ibn Ḥazm 6/293 – Authentic chain)
③ Ibrāhīm an-Nakhaʿī رحمه الله rejected a statement of Saʿīd ibn Jubayr رحمه الله saying:
“What would you do with the statement of Saʿīd ibn Jubayr against the ḥadīth of the Messenger of Allah ﷺ?”
(al-Aḥkām by Ibn Ḥazm 6/293 – Authentic chain)
④ Imām al-Muzanī رحمه الله (student of Imām ash-Shāfiʿī) wrote:
“I abridged this book from the knowledge of Imām ash-Shāfiʿī to benefit those seeking understanding, along with his instruction prohibiting taqleed of himself or others. One should analyze the ḥadīth and take precautions for his own soul.”
(Mukhtaṣar al-Umm by al-Muzanī p. 1)
Imām ash-Shāfiʿī رحمه الله said:
“If any of my statements contradict an authentic narration from the Prophet ﷺ, then leave my statement. Do not make taqleed of me.”
(Ādāb ash-Shāfiʿī wa Manāqib by Ibn Abī Ḥātim p. 94 – ḥasan chain)
⑤ Imām Abū Dāwūd as-Sijistānī رحمه الله said:
He asked Imām Aḥmad: “Is Imām Awzāʿī more adherent to Sunnah than Imām Mālik?” He replied:
“Do not make taqleed of any of these in your religion.”
(Masāʾil Abī Dāwūd p. 277)
⑥ Imām Abū Ḥanīfah رحمه الله once told Qāḍī Abū Yūsuf:
“Woe to you O Yaʿqūb! Do not write everything you hear from me, for I may express one opinion today and change it tomorrow.”
(Tārīkh Ibn Maʿīn 2/607 ḥadīth 2461 – Authentic chain, Tārīkh Baghdād 13/424)
⑦ Imām Ibn Ḥazm رحمه الله wrote:
“Taqleed is ḥarām.”
(an-Nubdhah al-Kāfiyah p. 70)
“Both commoners and scholars are equal in this prohibition. Each must exert their effort (ijtihād) according to their capability.”
(ibid p. 71)
“It is not permissible for anyone to blindly follow anyone, living or dead.”
(ad-Durrah fīmā Yajibu Iʿtiqādahu p. 427)
⑧ Imām Abū Jaʿfar aṭ-Ṭaḥāwī (Hanafī?) is reported to have said:
“Only the prejudiced or the ignorant make taqleed.”
(Lisān al-Mīzān 1/280)
⑨ ʿAynī al-Ḥanafī said:
“The one who makes taqleed errs, and the one who is followed is ignorant. The root of every affliction is taqleed.”
(al-Bināyah Sharḥ al-Hidāyah 1/317)
⑩ Zaylaʿī al-Ḥanafī said:
“The one who makes taqleed errs, and the one who is followed is ignorant.”
(Naṣb ar-Rāyah 1/219)
⑪ Shaykh al-Islām Ibn Taymiyyah رحمه الله said:
“To say that taqleed of a specific person is obligatory on the public is not the statement of any Muslim.”
(Majmūʿ Fatāwā 22/249)
“No Muslim is obligated to make taqleed of a specific scholar in all his statements.”
(Majmūʿ Fatāwā 20/209)
“Whoever appoints an Imām and declares unconditional obedience to him, either in belief or action, is misguided like the Shīʿah Rāfiḍah.”
(Majmūʿ Fatāwā 19/69)
⑫ Al-ʿAllāmah as-Suyūṭī رحمه الله (d. 911H) in his book ar-Radd ʿala man Akhlada ilal-Arḍ wrote a chapter titled “Corruption of Taqleed” (p. 120). He stated:
“It is obligatory to say: whoever affiliates himself to an Imām other than the Messenger of Allah ﷺ, loving and hating based on that, is an innovator and outside Ahl as-Sunnah wal-Jamāʿah – whether in beliefs or rulings.”
(al-Kanz al-Madfūn wa’l-Falak al-Mashḥūn p. 149)
⑬ Shaykh Muḥammad Fākhar al-Hindī رحمه الله (d. 1164H) said:
“Taqleed means acting upon someone’s statement without knowing its evidence. Accepting a narration and acting on it is not taqleed.”
“There is consensus that taqleed in matters of belief is prohibited.”
“Taqleed is a later innovation that emerged in the fourth century Hijrī.”
(Risālah Najātiyyah pp. 40–41)
⑭ Imām Ṣāliḥ ibn Muḥammad al-ʿUmrī al-Fullānī رحمه الله (d. 1218H) wrote the famous book against taqleed:
“Īqāẓu Himam Uwlī al-Abṣār…” – in which he warned against widespread taqleed and sectarian fanaticism among jurists.
⑮ Shaykh ʿAbd al-ʿAzīz ibn Bāz رحمه الله said:
“All praise is for Allah, I am not prejudiced. I base my verdicts on the Qur'an and Sunnah, not on blind-following the Ḥanābilah or anyone else.”
(al-Ḥujjah #280, 25 Ṣafar 1416H, p. 23)
⑯ Shaykh Muqbil ibn Hādī al-Wādiʿī رحمه الله said:
“Taqleed is ḥarām. It is not permissible for any Muslim to make taqleed in the religion of Allah.”
(Tuḥfat al-Ḥabīb p. 205)
“Taqleed is impermissible. Those who allow it – where is their evidence?”
(ibid p. 26)
⑰ Shaykh Muḥammad ibn Hādī al-Madkhalī حفظه الله authored the book:
“al-Iqnāʿ bimā Jāʾa ʿan Aʾimmat ad-Daʿwah min al-Aqwāl fī al-Ittibāʿ”
(I received this book from the Shaykh personally at his home.)
Imām al-Khaṭīb al-Baghdādī رحمه الله said:
“The only one allowed taqleed is the ignorant layperson who does not know the evidences of rulings.”
(al-Faqīh wal-Mutafaqqih 2/68)
Ḥāfiẓ Ibn ʿAbd al-Barr رحمه الله said:
“This [refutation of taqleed] is only for scholars. As for the general public, they must ask scholars in case of an issue as they cannot understand evidence.”
(Jāmiʿ Bayān al-ʿIlm 2/114)
However, as clarified above, asking a scholar is not taqleed, but rather following and obedience based on proof. This is called ittibāʿ, not taqleed.
⏹ Final Notes:
This excerpt is taken from Shaykh Zubair Ali Zaee رحمه الله’s book “Mas’ala Taqleed in Deen”.◈ Refutation of Taqleed from the Athar of the Companions رضي الله عنهم أجمعين:
① Statement of ʿAbdullāh ibn Masʿūd رضي الله عنه:
Imām al-Bayhaqī رحمه الله narrates:
لا تقلدوا دينكم الرجال فان ابيتم فبالاموات لا بالاحياء
(As-Sunan al-Kubra 2/80 – Authentic chain)
Meaning: ʿAbdullāh ibn Masʿūd رضي الله عنه said:
“Do not blindly follow men in your religion. If you must follow someone, then follow the deceased, not the living.”
Note: The word “اقتداء” (following) is used here as seen in the narration of Ṭabarānī (al-Muʿjam al-Kabīr 9/661 ḥadīth 8764).② Statement of Muʿādh ibn Jabal رضي الله عنه:
Imām Wakīʿ ibn al-Jarrāḥ رحمه الله narrates that Muʿādh ibn Jabal رضي الله عنه said:
“When three things will emerge – the world breaking your necks, the mistake of a scholar, and argumentation over the Qur'an by a hypocrite – then what will your condition be?”
He continued, “If a scholar is on the right path, do not blindly follow him in your religion, and if he falls into fitnah, do not despair of him, for a believer may fall into fitnah and then repent.”
(Kitāb az-Zuhd 299-300 ḥadīth 71 – Chain is Hasan)
🛡 Several ḥadīth scholars, including Ibn Khuzaymah, Ibn Ḥibbān, at-Tirmidhī, al-Ḥākim, adh-Dhahabī, and Ibn al-Qayyim, have authenticated this narration.
Ibn Ḥajar رحمه الله said:
“The truth is that this chain is of the category of ḥasan and suitable for evidence.”
(Fatḥ al-Bārī 1/408 ḥadīth 305)
This statement also appears in:- Kitāb az-Zuhd of Abū Dāwūd (ḥadīth 193)
- Ḥilyat al-Awliyāʾ 5/97
- Jāmiʿ Bayān al-ʿIlm 2/136
- al-Aḥkām of Ibn Ḥazm 6/236
- Iʿlām al-Muwaqqiʿīn 2/239
Etc.
Conclusion: There is no known opposition from any companion to these statements, hence the consensus of the Companions is established that blind following (taqleed) is not permissible.◈ Refutation of Taqleed from the Pious Predecessors (Salaf Ṣāliḥīn):
① Imām ʿĀmir ibn Sharāḥīl ash-Shaʿbī (d. 104H) رحمه الله said:
“Whatever they narrate to you from the Messenger of Allah ﷺ, hold onto it; but if they speak from their opinion opposing the Qur'an and Sunnah, then throw it in the trash.”
(Musnad ad-Dārimī p. 206 ḥadīth 677 – Authentic chain)
② Imām al-Ḥakam ibn ʿUtaybah رحمه الله said:
“Every person’s statement can be accepted or rejected – except that of the Prophet ﷺ.”
(al-Aḥkām by Ibn Ḥazm 6/293 – Authentic chain)
③ Ibrāhīm an-Nakhaʿī رحمه الله rejected a statement of Saʿīd ibn Jubayr رحمه الله saying:
“What would you do with the statement of Saʿīd ibn Jubayr against the ḥadīth of the Messenger of Allah ﷺ?”
(al-Aḥkām by Ibn Ḥazm 6/293 – Authentic chain)
④ Imām al-Muzanī رحمه الله (student of Imām ash-Shāfiʿī) wrote:
“I abridged this book from the knowledge of Imām ash-Shāfiʿī to benefit those seeking understanding, along with his instruction prohibiting taqleed of himself or others. One should analyze the ḥadīth and take precautions for his own soul.”
(Mukhtaṣar al-Umm by al-Muzanī p. 1)
Imām ash-Shāfiʿī رحمه الله said:
“If any of my statements contradict an authentic narration from the Prophet ﷺ, then leave my statement. Do not make taqleed of me.”
(Ādāb ash-Shāfiʿī wa Manāqib by Ibn Abī Ḥātim p. 94 – ḥasan chain)
⑤ Imām Abū Dāwūd as-Sijistānī رحمه الله said:
He asked Imām Aḥmad: “Is Imām Awzāʿī more adherent to Sunnah than Imām Mālik?” He replied:
“Do not make taqleed of any of these in your religion.”
(Masāʾil Abī Dāwūd p. 277)
⑥ Imām Abū Ḥanīfah رحمه الله once told Qāḍī Abū Yūsuf:
“Woe to you O Yaʿqūb! Do not write everything you hear from me, for I may express one opinion today and change it tomorrow.”
(Tārīkh Ibn Maʿīn 2/607 ḥadīth 2461 – Authentic chain, Tārīkh Baghdād 13/424)
⑦ Imām Ibn Ḥazm رحمه الله wrote:
“Taqleed is ḥarām.”
(an-Nubdhah al-Kāfiyah p. 70)
“Both commoners and scholars are equal in this prohibition. Each must exert their effort (ijtihād) according to their capability.”
(ibid p. 71)
“It is not permissible for anyone to blindly follow anyone, living or dead.”
(ad-Durrah fīmā Yajibu Iʿtiqādahu p. 427)
⑧ Imām Abū Jaʿfar aṭ-Ṭaḥāwī (Hanafī?) is reported to have said:
“Only the prejudiced or the ignorant make taqleed.”
(Lisān al-Mīzān 1/280)
⑨ ʿAynī al-Ḥanafī said:
“The one who makes taqleed errs, and the one who is followed is ignorant. The root of every affliction is taqleed.”
(al-Bināyah Sharḥ al-Hidāyah 1/317)
⑩ Zaylaʿī al-Ḥanafī said:
“The one who makes taqleed errs, and the one who is followed is ignorant.”
(Naṣb ar-Rāyah 1/219)
⑪ Shaykh al-Islām Ibn Taymiyyah رحمه الله said:
“To say that taqleed of a specific person is obligatory on the public is not the statement of any Muslim.”
(Majmūʿ Fatāwā 22/249)
“No Muslim is obligated to make taqleed of a specific scholar in all his statements.”
(Majmūʿ Fatāwā 20/209)
“Whoever appoints an Imām and declares unconditional obedience to him, either in belief or action, is misguided like the Shīʿah Rāfiḍah.”
(Majmūʿ Fatāwā 19/69)
⑫ Al-ʿAllāmah as-Suyūṭī رحمه الله (d. 911H) in his book ar-Radd ʿala man Akhlada ilal-Arḍ wrote a chapter titled “Corruption of Taqleed” (p. 120). He stated:
“It is obligatory to say: whoever affiliates himself to an Imām other than the Messenger of Allah ﷺ, loving and hating based on that, is an innovator and outside Ahl as-Sunnah wal-Jamāʿah – whether in beliefs or rulings.”
(al-Kanz al-Madfūn wa’l-Falak al-Mashḥūn p. 149)
⑬ Shaykh Muḥammad Fākhar al-Hindī رحمه الله (d. 1164H) said:
“Taqleed means acting upon someone’s statement without knowing its evidence. Accepting a narration and acting on it is not taqleed.”
“There is consensus that taqleed in matters of belief is prohibited.”
“Taqleed is a later innovation that emerged in the fourth century Hijrī.”
(Risālah Najātiyyah pp. 40–41)
⑭ Imām Ṣāliḥ ibn Muḥammad al-ʿUmrī al-Fullānī رحمه الله (d. 1218H) wrote the famous book against taqleed:
“Īqāẓu Himam Uwlī al-Abṣār…” – in which he warned against widespread taqleed and sectarian fanaticism among jurists.
⑮ Shaykh ʿAbd al-ʿAzīz ibn Bāz رحمه الله said:
“All praise is for Allah, I am not prejudiced. I base my verdicts on the Qur'an and Sunnah, not on blind-following the Ḥanābilah or anyone else.”
(al-Ḥujjah #280, 25 Ṣafar 1416H, p. 23)
⑯ Shaykh Muqbil ibn Hādī al-Wādiʿī رحمه الله said:
“Taqleed is ḥarām. It is not permissible for any Muslim to make taqleed in the religion of Allah.”
(Tuḥfat al-Ḥabīb p. 205)
“Taqleed is impermissible. Those who allow it – where is their evidence?”
(ibid p. 26)
⑰ Shaykh Muḥammad ibn Hādī al-Madkhalī حفظه الله authored the book:
“al-Iqnāʿ bimā Jāʾa ʿan Aʾimmat ad-Daʿwah min al-Aqwāl fī al-Ittibāʿ”
(I received this book from the Shaykh personally at his home.)
❀ Clarification Regarding the Common Man (ʿĀmmī):
Imām al-Khaṭīb al-Baghdādī رحمه الله said:
“The only one allowed taqleed is the ignorant layperson who does not know the evidences of rulings.”
(al-Faqīh wal-Mutafaqqih 2/68)
Ḥāfiẓ Ibn ʿAbd al-Barr رحمه الله said:
“This [refutation of taqleed] is only for scholars. As for the general public, they must ask scholars in case of an issue as they cannot understand evidence.”
(Jāmiʿ Bayān al-ʿIlm 2/114)
However, as clarified above, asking a scholar is not taqleed, but rather following and obedience based on proof. This is called ittibāʿ, not taqleed.
⏹ Final Notes:
- Many scholars known as Ḥanafī, Shāfiʿī, Mālikī, and Ḥanbalī were actually not blind followers.
- They themselves declared not to be muqallidīn, and their agreement with their Imām was based on ijtihād, not taqleed.
- Therefore, labeling them as muqallidīn is false and baseless.
Conclusion:
- Refutation of taqleed has been established with clear and strong evidence from the Companions, the Tābiʿīn, major Imāms, and scholars throughout generations.
- The consensus of the best generations stands firm against blind following.
- Only the unlearned layman may temporarily follow a scholar due to lack of ability to derive evidence, and even this is not termed taqleed, but rather ittibāʿ.
