❖ Two Types of Taqlid: Blameworthy and Commendable ❖
Compiled by: Tawheed.com
Taqlid is broadly categorized into two types:
① Blameworthy Taqlid (تقلیدِ مذموم) – Impermissible or inappropriate imitation
② Commendable Taqlid (تقلیدِ ممدوح) – Apparently considered acceptable in some cases
The explanation of both follows below.
This refers to the kind of imitation where a person gives precedence to the opinions of a scholar or traditions of forefathers over the Qur’an and Hadith. Some manifestations include:
❖ Following a scholar’s opinion that contradicts the Qur’an and Sunnah, or clinging to ancestral customs while ignoring divine guidance.
– For example, reading the Qur’an merely for blessings but refusing to seek practical guidance from it.
– Or responding to someone presenting a Qur’anic or Prophetic reference by saying:
“Did our elders not know this? Were they unaware of the Prophet’s (ﷺ) blessed life?”
❖ Accepting someone as a religious authority without verifying whether they possess the requisite knowledge or qualifications to issue fatwa.
❖ Even after being presented with an authentic Hadith, dismissing it by saying:
“This contradicts our Madhhab; therefore, reject or reinterpret it to fit our school’s view.”
– For instance, rejecting a Hadith by stating:
“This goes against our school and supports Imam Shafi‘i (رحمه الله), so it cannot be accepted.”
In all these instances, the Qur’an and Sunnah are sidelined, and human opinions—whether Ijtihadi or non-Ijtihadi—are treated as binding religious law. This is the blameworthy Taqlid that the scholars of the Ummah have declared impermissible.
Reference: I‘lam al-Muwaqqi‘īn, p. 187
• The form of Taqlid commonly practiced today, especially in Pakistan, Afghanistan, and India, often falls under the category of blameworthy Taqlid.
• In such cases, both Ijtihadi and non-Ijtihadi opinions of a specific Imam are given precedence over the authentic Hadiths of the Prophet (ﷺ), sometimes using un-Islamic justifications to abandon valid evidences.
• Foundational books of the Muqallidīn, like Tanzīm al-Ashtāt and Hidāyah, rarely—if ever—state that:
“In this matter, Imam Abu Hanifah’s (رحمه الله) view is weak, and the view of Imam Shafi‘i or Imam Mālik (رحمهما الله) is stronger.”
• As a result, sound, evidence-based opinions are dismissed solely because they differ from one’s Imam, even if the proofs are crystal clear.
• In this barren desert of Taqlid, blind followers often degrade great scholars of the Ummah simply because they disagreed with their preferred Imam.
• Even an illustrious scholar like Imam Shafi‘i (رحمه الله) is portrayed by some as though he were a minor student.
• Worse still, they reinterpret clear Prophetic statements to prioritize their Imam’s views, thereby committing grave disrespect to the Sunnah.
• Despite this, these followers consider themselves "people of respect" and label others as "disrespectful."
• Another aspect of this approach is that only one scholar is accepted as the absolute religious authority, while the rest are disregarded.
• Every Muslim must reflect deeply on this behavior and not endanger their Hereafter due to blind loyalty or stubbornness.
Some attempt to justify a form of Taqlid under the term "commendable Taqlid" (Taqlid Mamdūh), arguing that:
✔ When a person cannot understand a religious issue, he seeks guidance from a scholar.
✔ When one cannot independently find a solution in the Qur’an or Sunnah, he consults a reliable scholar.
✔ When a new issue arises not explicitly mentioned in sacred texts, a scholar is approached for research and verdict.
This practice is then labeled "commendable Taqlid", claiming that it does not contradict divine guidance but results from intellectual limitations.
Renowned researchers among scholars deem even this so-called “commendable Taqlid” to be problematic for the following reasons:
• In the early generations (Khair al-Qurūn), no trace of such Taqlid existed as an independent term or methodology.
• The Prophet ﷺ said:
“Every innovation is misguidance, and every misguidance leads to the Fire.” (Mishkāt, 1/30)
• Dividing Taqlid into commendable and blameworthy is akin to categorizing Bid‘ah as good and bad—directly contradicting the Prophet’s words.
• For detailed elaboration, refer to:
Al-I‘tisaam (1/191), As-Sunan wal-Mubtada‘āt (p. 15), Fatāwā ad-Dīn al-Khālis (1/104)
• Granting allowance to a layperson to follow an Imam in everything under the label of “commendable Taqlid” enables the legalization of rigid or blind Taqlid.
• People begin twisting Qur’an and Sunnah to match their school’s views and claim "adherence to the Sunnah" through this loophole.
• Thus, a flawed practice is legitimized through a deceptively attractive label.
• The theory suggests that a layperson should consult a scholar when unable to find a solution in the texts.
• But is that scholar alive or deceased?
• A person cannot consult a deceased Imam, nor do we have any direct books written by those Imams still in common use today.
• If one consults a living scholar, then why identify as Hanafi, Shafi‘i, Māliki, or Hanbali?
• If the scholar is true to his duty, he will provide guidance based on Qur’an and Sunnah, not personal opinion. This is following evidence, not Taqlid.
• If a scholar gives a ruling solely from his own view, it holds no religious authority unless rooted in textual proof.
• Some Muqallidīn argue:
“What if an issue arises that is not mentioned in the Qur’an or Hadith?”
• Such a claim is far from reality. The Qur’an and Sunnah contain comprehensive guidance for every essential need of this life and the Hereafter.
• Allah describes the Qur’an as:
“A clarification of everything”
And the Prophet ﷺ as:
“A mercy to all worlds”
• Thus, there is no deficiency in divine guidance.
• If a person doesn't understand an issue, consulting scholars is to access Qur’an and Sunnah’s evidence, not to blindly follow someone’s view.
✔ Blameworthy Taqlid is where a person treats a scholar’s or elder’s opinion as final, disregarding Qur’an and Sunnah. This is impermissible.
✔ Even commendable Taqlid often leads to the same negative consequences as blameworthy Taqlid.
✔ The correct approach is that when an ordinary person faces a religious issue, they should consult scholars to understand the evidence from Qur’an and Sunnah, and then act accordingly. This is called "Ittibā‘" (following evidence), which is exactly what is required.
✔ No personal or juristic opinion has authority in religion unless supported by authentic textual proof.
The goal of this entire discussion is:
➤ To raise awareness of the severe harms of Taqlid
➤ To reinforce the belief that our salvation lies only in adhering to the example of the Messenger (ﷺ) and the guidance of Qur’an and Sunnah
May Allah guide us all to the Straight Path. Āmīn.
Compiled by: Tawheed.com
✦ First Discussion: Categories of Taqlid
Taqlid is broadly categorized into two types:
① Blameworthy Taqlid (تقلیدِ مذموم) – Impermissible or inappropriate imitation
② Commendable Taqlid (تقلیدِ ممدوح) – Apparently considered acceptable in some cases
The explanation of both follows below.
✦ ① Blameworthy Taqlid (تقلیدِ مذموم)
This refers to the kind of imitation where a person gives precedence to the opinions of a scholar or traditions of forefathers over the Qur’an and Hadith. Some manifestations include:
❖ Following a scholar’s opinion that contradicts the Qur’an and Sunnah, or clinging to ancestral customs while ignoring divine guidance.
– For example, reading the Qur’an merely for blessings but refusing to seek practical guidance from it.
– Or responding to someone presenting a Qur’anic or Prophetic reference by saying:
“Did our elders not know this? Were they unaware of the Prophet’s (ﷺ) blessed life?”
❖ Accepting someone as a religious authority without verifying whether they possess the requisite knowledge or qualifications to issue fatwa.
❖ Even after being presented with an authentic Hadith, dismissing it by saying:
“This contradicts our Madhhab; therefore, reject or reinterpret it to fit our school’s view.”
– For instance, rejecting a Hadith by stating:
“This goes against our school and supports Imam Shafi‘i (رحمه الله), so it cannot be accepted.”
In all these instances, the Qur’an and Sunnah are sidelined, and human opinions—whether Ijtihadi or non-Ijtihadi—are treated as binding religious law. This is the blameworthy Taqlid that the scholars of the Ummah have declared impermissible.
Reference: I‘lam al-Muwaqqi‘īn, p. 187✦ Widespread Taqlid and Its Flaws
• The form of Taqlid commonly practiced today, especially in Pakistan, Afghanistan, and India, often falls under the category of blameworthy Taqlid.
• In such cases, both Ijtihadi and non-Ijtihadi opinions of a specific Imam are given precedence over the authentic Hadiths of the Prophet (ﷺ), sometimes using un-Islamic justifications to abandon valid evidences.
• Foundational books of the Muqallidīn, like Tanzīm al-Ashtāt and Hidāyah, rarely—if ever—state that:
“In this matter, Imam Abu Hanifah’s (رحمه الله) view is weak, and the view of Imam Shafi‘i or Imam Mālik (رحمهما الله) is stronger.”
• As a result, sound, evidence-based opinions are dismissed solely because they differ from one’s Imam, even if the proofs are crystal clear.
✦ Disrespectful Attitude Toward Other Scholars
• In this barren desert of Taqlid, blind followers often degrade great scholars of the Ummah simply because they disagreed with their preferred Imam.
• Even an illustrious scholar like Imam Shafi‘i (رحمه الله) is portrayed by some as though he were a minor student.
• Worse still, they reinterpret clear Prophetic statements to prioritize their Imam’s views, thereby committing grave disrespect to the Sunnah.
• Despite this, these followers consider themselves "people of respect" and label others as "disrespectful."
✦ Exclusive Devotion to One Scholar as 'Imam in Religion'
• Another aspect of this approach is that only one scholar is accepted as the absolute religious authority, while the rest are disregarded.
• Every Muslim must reflect deeply on this behavior and not endanger their Hereafter due to blind loyalty or stubbornness.
✦ ② Commendable Taqlid (تقلیدِ ممدوح)
Some attempt to justify a form of Taqlid under the term "commendable Taqlid" (Taqlid Mamdūh), arguing that:
✔ When a person cannot understand a religious issue, he seeks guidance from a scholar.
✔ When one cannot independently find a solution in the Qur’an or Sunnah, he consults a reliable scholar.
✔ When a new issue arises not explicitly mentioned in sacred texts, a scholar is approached for research and verdict.
This practice is then labeled "commendable Taqlid", claiming that it does not contradict divine guidance but results from intellectual limitations.
✦ Why 'Commendable Taqlid' Is Also Rejected by Scholars
Renowned researchers among scholars deem even this so-called “commendable Taqlid” to be problematic for the following reasons:
❖ 1. It Is an Innovation (بدعت)
• In the early generations (Khair al-Qurūn), no trace of such Taqlid existed as an independent term or methodology.
• The Prophet ﷺ said:
“Every innovation is misguidance, and every misguidance leads to the Fire.” (Mishkāt, 1/30)
• Dividing Taqlid into commendable and blameworthy is akin to categorizing Bid‘ah as good and bad—directly contradicting the Prophet’s words.
• For detailed elaboration, refer to:
Al-I‘tisaam (1/191), As-Sunan wal-Mubtada‘āt (p. 15), Fatāwā ad-Dīn al-Khālis (1/104)❖ 2. It Opens the Door to Rigid and Personal Taqlid
• Granting allowance to a layperson to follow an Imam in everything under the label of “commendable Taqlid” enables the legalization of rigid or blind Taqlid.
• People begin twisting Qur’an and Sunnah to match their school’s views and claim "adherence to the Sunnah" through this loophole.
• Thus, a flawed practice is legitimized through a deceptively attractive label.
❖ 3. Detached from Real-World Scenarios
• The theory suggests that a layperson should consult a scholar when unable to find a solution in the texts.
• But is that scholar alive or deceased?
• A person cannot consult a deceased Imam, nor do we have any direct books written by those Imams still in common use today.
• If one consults a living scholar, then why identify as Hanafi, Shafi‘i, Māliki, or Hanbali?
• If the scholar is true to his duty, he will provide guidance based on Qur’an and Sunnah, not personal opinion. This is following evidence, not Taqlid.
• If a scholar gives a ruling solely from his own view, it holds no religious authority unless rooted in textual proof.
✦ Qur’an, Hadith, and Hypothetical Gaps
• Some Muqallidīn argue:
“What if an issue arises that is not mentioned in the Qur’an or Hadith?”
• Such a claim is far from reality. The Qur’an and Sunnah contain comprehensive guidance for every essential need of this life and the Hereafter.
• Allah describes the Qur’an as:
“A clarification of everything”
And the Prophet ﷺ as:
“A mercy to all worlds”
• Thus, there is no deficiency in divine guidance.
• If a person doesn't understand an issue, consulting scholars is to access Qur’an and Sunnah’s evidence, not to blindly follow someone’s view.
✦ Conclusion and Key Point
✔ Blameworthy Taqlid is where a person treats a scholar’s or elder’s opinion as final, disregarding Qur’an and Sunnah. This is impermissible.
✔ Even commendable Taqlid often leads to the same negative consequences as blameworthy Taqlid.
✔ The correct approach is that when an ordinary person faces a religious issue, they should consult scholars to understand the evidence from Qur’an and Sunnah, and then act accordingly. This is called "Ittibā‘" (following evidence), which is exactly what is required.
✔ No personal or juristic opinion has authority in religion unless supported by authentic textual proof.
❖ Final Purpose
The goal of this entire discussion is:
➤ To raise awareness of the severe harms of Taqlid
➤ To reinforce the belief that our salvation lies only in adhering to the example of the Messenger (ﷺ) and the guidance of Qur’an and Sunnah
May Allah guide us all to the Straight Path. Āmīn.
