The Majority Of Ulama On Taqleed Shakhsi (Specific Taqleed)

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#1 [Permalink] Posted on 11th February 2011 11:49

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As impiety and following of desires became more common, the scholars became more unequivocal of the obligation of following one school exclusively.

However, some opponents go to the absurd extremes of considering taqlīd of any kind to be unlawful, saying that it is in fact the duty of every muslim to derive for himself all the detailed rulings from the Holy Qur'ān and Sunna. One of the reasons they succeed in getting people to believe such baseless and outlandish claims is because they falsely give the impression that this is also the view held by most of the great Islāmic scholars in the past. The actual position of the classical scholars of Islām however, as proven by the quotes below, is very diferent to this. Even a greatly relied-upon scholar by such claimants, namely the late Shaykh muhammad ibn Sālih ʿUthaymīn (رحمه الله) has stated clearly in his Al-Usūl min ʿilm al-Usūl that the layman must do taqlīd of the scholars. In his recorded lectures of the same text, he says that for the average muslim to try to delve into the Holy Qur'ān and Sunna in order to deduce rulings is like a person who has not learnt how to swim swimming in the sea. It will only lead to his destruction.

Another view which is not as dangerous as the frst but none-theless problematic is that it is permissible to follow any scholar, be he from outside the four accepted schools. Thus, the quotations gathered below have intentionally not been restricted to proving that taqlīd shaksī is obligatory, although the vast majority of these quotes will establish that most of the scholars of Ahl al-Sunna wa 'l-Jamāʿa held taqlīd shaksī in particular to be obligatory. The scholars we shall mention are such authorities in the sacred knowledge of the Dīn that it is not unreasonable to assume that this is also the view of their many eminent teachers, students and learned muslims in general.

1) Imām Dhahabī (رحمه الله) writes in Siyar Aʿlam al-Nubalā under Ibn Hazm Zāhirī's (رحمه الله) comment, "I follow the truth and perform ijtihād, and I do not adhere to any madh'hab", "I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur'ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?" (vol.18, pg.191)

2) Imām Ibn al-Humām (رحمه الله), author of many unique works in jurisprudence and creed, records the view of the Hanafī scholars in Fath al-Qadīr, his commentary of Al-Hidāya: "(As for the layman) it is obligatory for him to do taqlīd of a single mujtahid...The jurists have stated that the one who moves from one madh'hab to another by his ijtihād and evidence is sinful and deserves to be punished. Thus, one who does so without ijtihād and evidence is even more deserving." (Fath al-Qadīr, vol.6 pg.360)

3) Imām Nawawī (رحمه الله) says in Al-Majmūʿ Sharh Al-Muhadh'dhab: "The second view is that is obligatory for him to follow one particular school, and that was the defnitive position according to Imām Abū 'l-Hasan (رحمه الله) (the father of Imām al-Haramayn Al-Jawīnī). And this applies to everyone who has not reached the rank of the ijtihād of the jurists and scholars of other disciplines. The reason for this ruling is that if it were permissible to follow any school one wished, it would lead to hand-picking the dispensations of the schools and following one's desires. He would be choosing between halāl and harām, and obligatory and permissible. Ultimately, that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufcient in terms of their rulings for newer issues were neither codifed nor widespread. Thus, on this basis it is obligatory for a person to strive in choosing only one madh'hab which he follows." (Al-Majmūʿ Sharh Al-Muhadh-dhab, vol.1 pg.93)

4) Imām Shaʿrānī (رحمه الله), an undisputed authority in the Shāfʿī school, writes in Al-Mīzān al-Kubrā: "...you (O student) have no excuse for not doing taqlīd of any madh'hab you wish from the schools of the four imāms, for they are all paths to Heaven..." (Al-Mīzān al-Kubrā, vol.1, pg.55)

5) Shaykh Sālih al-Sunūsī (رحمه الله) writes in Fath al-ʿAliyy al-Malik fī 'l-Fatwā ʿalā Madh'hab al-Imām Mālik: "As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the mujtahid...And the most correct view is that it is obligatory (wājib) to adhere to a particular school from the four schools..." (Fath al-ʿAliyy al-Malik fī 'l-Fatwā ʿalā Madh'hab al-Imām Mālik, pg.40-41)

6) In Tuhfat al-Muhtāj fī Sharh al-Minhāj, Shaykh al-Islām Ahmad Ibn Hajar al-Haythamī (رحمه الله) writes: "The claim that the layman has no madh'hab is rejected, rather it is necessary for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codifcation of the schools and their establishment." (Tuhfat al-Muhtāj fī Sharh al-Minhāj, vol.12 pg.491)

7) In the famous twelve-volume mālikī compendium of fatwās, Al-Miʿyār al-Muʿrib ʿan Fatāwā Ahl al-Ifrīqiyya wa 'l-Undulus wa 'l-Maghrib, Imām Ahmad al-Wanshirīsī (رحمه الله) records the fatwā on taqlīd: "It is not permitted for the follower of a scholar to choose the most pleasing to him of the schools and the one that agrees with him the most. It is his duty to do taqlīd of the imām whose school he believes to be right in comparison to the other schools." (vol.11 pg.163-164)

8) The great authority in usūl, Imām āmidī (رحمه الله) writes in Al-Ihkām fī Usūl al-Ahkām: "The layman and anyone who is not capable of ijtihād, even if he has acquired mastery of some of the disciplines (ʿulūm) related to ijtihād, is obligated with following the positions of the mujtahid imāms and taking their juristic opinions, and this is the view of the experts from the scholars of the principles (al-muhaqqiqūn min ' l-usūliyyīn). It was the muʿtazilites of Baghdad who prohibited this, except if the soundness of his ijtihād becomes clear to him." (vol.4 pg.278)

9) Imām Zāhid al-Kawtharī (رحمه الله), Hanafī jurist and senior juridical advisor to the last Shaykh al-Islām of the Ottoman Empire, wrote in an article against the growing modern trend of non-madh'habism, entitled Al-Lā Madh'habiyya Qantarat al-Lā Dīnīyya (Non-madh'habism is a bridge to non-religion): "Those who call the masses to discarding adherance to a madh'hab from the madh'habs of the imāms who are followed, whose lives we briefy mentioned in what has passed, will be of two groups: those who consider that all the derived opinions of the mujtahid are right, such that it is permissible for the layman to follow any opinion of any mujtahid, not restricting himself to the opinions of a single mujtahid whom he selects to be followed. This way of thinking is of the muʿtazilites. The (second group) are the Sūfīs who consider all the mujtahids to be right, in the sense that they seek out the hardest opinions from their positions without confning themselves to following one mujtahid." (published in Al-Maqālāt al-Kawtharī, pg.224-225)

10) In the commentary of the Shāfʿī text Jamʿ al-Jawāmiʿ, Imām Al-Jalāl Shams al-Dīn al-mahallī (رحمه الله) writes: "And the soundest position is that it is obligatory for the non-scholar or layman and those besides them (i.e. scholars) who have not reached the rank of ijtihād to adhere to one particular school from the madh'habs of the mujtahid imāms (iltizām madh'haban muʿayyanan min madhāhib al-mujtahidīn) which he believes to be preferable over another school or equal to it." (Kitāb al-Ijtihād, pg.93)

11) Imām Rashīd Ahmad Gangohī (رحمه الله), the great jurist of the 19th century, writes in Fatāwā Rashīdīya: "When the corruption that comes from non-specifc taqlīd (taqlīd ghayr shakhsī) is obvious - and no one will deny this provided he is fair - then when specifc taqlīd is termed obligatory due to an external factor (wājib li-ghayrihī) and non-specific taqlīd is termed unlawful, this will not be by mere opinion, rather it is by the command of Allāh's Messenger (صلى الله عليه وسلم), for he commanded that removing corruption is an obligation upon every individual." (pg.205)

13) Imām ʿAbd al-Hayy al-Lakhnawī (رحمه الله) writes in his Majmūʿat al-Fatāwā, afer mentioning the various views of the scholars on taqlīd: "On this subject, the soundest view is that laymen will be prevented from such (choosing) of diferent opinions, especially the people of this time, for whom there is no cure besides following a particular madh'hab. If these people were allowed to choose between their madh'hab and another, it would cause great tribulations." (vol.3 pg.195)

14)Imām Ibn Rajab al-Hanbalī (رحمه الله) writes in his book, Al Rad ʿalā Man ittabaʿa Ghayr al-Madhāhib al-Arbaʿa: "...that is the mujtahid, assuming his existence, his duty is to follow what becomes apparent to him of the truth. As for the non-mujtahid, his duty is taqlīd." (pg.6)

15) In the renowned mālikī text, Marāqiʿ al-Saʿūd, it states: "(Taqlīd) is necessary for other than the one who has achieved the rank of absolute ijtihād, even if he is a limited (mujtahid) who is unable (to perform absolute ijtihād)" (pg.39). He further writes: "Every school from the schools of the (four) mujtahids is a means that conveys one to paradise."

16) In one of the most authoritative juristic commentaries of the Holy Qur'ān, Al-Jāmiʿ li-Ahkām al-Qur'ān, Imām Qurtubī (رحمه الله) writes in commentary of the seventh verse of Sura Anbiyā: "The scholars did not disagree regarding the obligation of non-scholars (al-ʿāmma) to do taqlīd of their scholars, and they are meant in the verse: 'Ask the people of remembrance if you do not know.' The scholars by consensus stated it is necessary for one who is blind to do taqlīd of someone who will inform him of the direction of the qibla if it becomes difcult for him. Similarly, one who does not possess knowledge or insight regarding the teachings of the Dīn, it is necessary for him to do taqlīd of the scholar who does." (vol.11 pg.181)

17) It is stated in Al-Misbāh fī Rasm 'l-Mufī wa Manāhij al-Ifā that the internationally renowned jurist Mufti Taqi Usmani (حفظه الله) says: "The sound view, by which the majority of the scholars abide, is that it is obligatory for all who have not reached the rank of ijtihād to adhere to a particular school from the four well-known, codifed and defnitively transmitted schools. Tis is in order to regulate a person's actions and control his worldly dealings in a way that pro-tects from confusion and errors, fulflling the compelling need." (vol.1, pg. 251-252)

18) Shaykh muhammad ibn Sālih ʿUthaymīn (رحمه الله) writes in his Al-Usūl min ʿIlm al-Usūl in the chapter on taqlīd: "Taqlīd takes place in two places; the frst is that the person doing taqlīd be a layman, incapable of discerning the ruling by himself, so his duty is to do taqlīd due to the statement of Allāh Taʿāla: Ask the people of remembrance if you know not (Sura Nahl: 43)." (pg.68)

Shaykh muhammad ibn Sālih ʿUthaymīn (رحمه الله) also outlines in the preceding chapter what is required for a person to be capable of deducing rulings from the sacred texts, in other words the prerequisites of ijtihād. He records six conditions, the frst of which is the condition of encompassing all the verses and hadīths on the subject. This would at the very frst hurdle lose most of us who have not learnt, let alone mastered, the Arabic language. Translations can never convey the linguistic intricacies, rhetorical devices and semantic nuances of the original Arabic, and furthermore a vast number of the hadīth collections have yet to be translated into English.

(Understanding Taqleed: Following One Of The Four Great Imams, Mufti Muhammad Sajjad)

See also:

Non Specific Taqleed (Ghayr Shakhsi) To Specific Taqleed (Shakhsi) - http://www.muftisays.com/blog/Seifeddine-M/565_13-11-2010/non-specific-taqleed-%28ghayr-shakhsi%29-to-specific-taqleed-%28shakhsi%29-.html

The Need For Following A Particular Imam - http://www.muftisays.com/blog/Seifeddine-M/469_22-10-2010/the-need-for-following-a-particular-imam.html

Juristic Basis For Taqleed Shakhsi Alone Being Obligatory - http://www.muftisays.com/blog/Seifeddine-M/567_15-11-2010/juristic-basis-for-taqleed-shakhsi-alone-being-obligatory.html

Can We Take From Another Madhab? - http://www.muftisays.com/blog/Seifeddine-M/606_28-11-2010/can-we-take-from-another-madhab%3F.html

Are You A Muslim Or A Hanafi? - http://www.muftisays.com/blog/Seifeddine-M/789_02-01-2011/are-you-a-muslim-or-a-hanafi%3F.html

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#2 [Permalink] Posted on 5th April 2012 12:33

Seifeddine-M wrote:

1) Imām Dhahabī (رحمه الله) writes in Siyar Aʿlam al-Nubalā under Ibn Hazm Zāhirī's (رحمه الله) comment, "I follow the truth and perform ijtihād, and I do not adhere to any madh'hab", "I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur'ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?" (vol.18, pg.191)

Imam Dhahabi رحمه الله was an undisputed expert in Hadith. Indeed he was Hafiz al-Hadith (prolific memoriser of hadith). He was the student of the Hadith Master Hafiz Jamal al-Din al-Mizzi رحمه الله and justifiably can be considered his successor. He was appointed by the scholars of Syria the head of several Hadith Schools, such as the Madrasah al-Nafisiyyah and the Dar al-Hadith al-Fadiliyyah. He has unparalleled works in Hadith and History that till today, scholars rely upon. From his major works are the 40 volume Tarikh al-Islam, the two volume Tazkira al-Huffaz, and the many volume Siyar 'Ālam al-Nubala. Altogether he has approximately 270 works on a variety of subjects related to the Islamic sciences. One can appreciate his lofty rank by the following saying of the famous Shafi Muhadith, commentator of Sahih al-Bukhari, Ibn Hajr al-'Asqalani رحمه الله: "I drank the water of zamzam for three things, one was to attain the rank of Hafiz Dhahabi (in memory)..."

The scholars of Ahl al-Sunna roundly certify him and confirm his lofty rank as an authority of Islam. Imam Suyuti (died 911 AH) says: "The Imam, the Hadith Master of the Age, the Seal of the Memorisers of Hadith, Islam's Historian, the unequalled of the century, the one who carried the responsibilities of this craft (of hadith)..." (Dhuyul Tazkirat al-Huffaz).

In al-Durrar al-Kaminah, Imam Ibn Hajr رحمه الله writes: "He was an expert in the science of Hadith. He compiled many beneficial compilations in it. He authored more books than any of his contemporaries."

This is the rank of Imam Dhahabi رحمه الله and like the other Imams we are about to cite, it is inconceivable that he would utter a thing that was false or try to mislead the Muslims. And we see that he is, in this statement, categorically rejecting the idea that a non-Scholar, unable to perform ijtihād, must look at the evidences and decide for himself what is the soundest position. How many Salafi youngsters do we hear today echoing these words of Ibn Hazm رحمه الله?

In Imam Dhahabi's time however this kind of leaving the four schools was restricted to the odd example found in the minority sect known as the Zahiriya (literalists).

Today, tragically, this dangerous minority trend has become widespread, with thousands of people who are not scholars by any stretch of the imagination firmly believing that their understanding of the Holy texts is equally valid and of the same level as one of the great four Imams. Often they actually believe it is superior, because they are truly followers of hadith, whereas the Imams failed to act upon them. It was this spiritual sickness and pride that the Messenger of Allah (peace and blessings be upon him) warned would be the destruction of the Umma: "Verily command the good and forbid each other from evil until you see greed being followed, desires obeyed, the worldly life preferred over the next life, and when each person becomes impressed by his own opinion, then you must preserve yourself and leave the people." (Sunan Abi Daud)

Thus it is imperative that the Umma be reformed at this stage, when the four schools are still greatly respected, as a time may come when reform will not yield benefit.

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#3 [Permalink] Posted on 6th April 2012 12:32

19) The famous Imam al-Haramayn Abu al-Ma'āli Abd al-Malik Ibn Yusuf al-Juwayni (419-478 AH) رحمه الله writes in his book Al-Burhan:

"The expert scholars have agreed that it is not permitted for the masses to follow the schools of particular companions (ajma'a al-Muhaqqiqun 'ala annal-'Awwam laysa lahum an yata'alaqu bi-Madhāhib A'ayan al-Sahabah). Rather they are obligated ('alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings." (Vol. 2, P. 1146).

What the Imam means here is that it is not permitted today for anyone to say I will act upon such and such thing because a certain companion is narrated to have done this. Rather the four schools should be the source for accessing the practice of the companions due to them being reliable direct heirs of their knowledge.

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#4 [Permalink] Posted on 11th April 2012 08:54

20) The Hanbali scholar Imam 'Ala al-Din al-Mardawi رحمه الله in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira رحمه الله (died 560 ah):

"Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them." Vol.11 p.169 (Dar al-Kutub al-'Ilmiyyah).

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#5 [Permalink] Posted on 12th April 2012 10:01

21) Imam Badr al-Din al-Zarkashi رحمة اللہ علیه states in al-Bahr al-Muhit,

"There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles (that is the tools of interpretation))." (vol.6 p.209)

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#6 [Permalink] Posted on 13th April 2012 09:21

22) In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawani Al-Risalah, entitled "Al-Fawākih al-Dawāni," Imam Ahmad al-Nafrawi رحمه الله (died 1126 ah) also confirms the Ijma of all the scholars that Taqlīd Shakhṣī is obligatory, that is a Muslim must follow only one of the four schools:

"The consensus of the Muslims has been established upon the obligation (Wujub) of following one of the four Imams today; Abu Ḥanīfa, Malik, Shafi and Ahmad- May Allah be pleased with them... What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād." (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, Dar al-Kutub al-'Ilmiyyah, 1st Edition, 1997)

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#7 [Permalink] Posted on 17th April 2012 08:30

23) The internationally renowned scholar Mufti Taqi Uthmani حفظه الله writes in his commentary on the Book: Al-Misbah fi Rasm al-Mufti wa Manāhij al-Ifta:

"The sound view, and upon which are the majority of the scholars, is that it is obligatory (Yajibu) for all those who have not reached the rank of ijtihād to adhere to a particular school from the four well-known, codified and definitively transmitted schools. This is in order to regulate a person's actions and control his worldly dealings in a way that protects from confusion, errors and fulfils the compelling need." (vol.1, pp 251-252)

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#8 [Permalink] Posted on 19th April 2012 10:02

Seifeddine-M wrote:

14)Imām Ibn Rajab al-Hanbalī (رحمه الله) writes in his book, Al Rad ʿalā Man ittabaʿa Ghayr al-Madhāhib al-Arbaʿa: "...that is the mujtahid, assuming his existence, his duty is to follow what becomes apparent to him of the truth. As for the non-mujtahid, his duty is taqlīd." (pg.6)

Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: "As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau'hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to."

[Majmoo' al-Rasail Ibn Rajab, vol.2 p.624]

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#9 [Permalink] Posted on 28th January 2013 09:12

By Shaykh Rashid Ahmad Gangohi رحمه الله / Translated by Hafidh Saad Khan

Question

What opinion do the scholars and the jurists of Islam hold regarding taqlid shakhsi? Is it wajib (incumbent) or is it as the ghayr muqallidin (rejecters of taqlid) say, that it is polytheism and an innovation?

Answer

Taqlid mutlaq is fardh (compulsory). Allah mentions in the Qur'an:

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

"Ask those who have knowledge (of the previous scriptures) if you do not possess any knowledge (of the subject)." (Al-Anbiya', 7)

In this verse Allah has decreed taqlid mutlaq (general taqlid) as fardh. There are two types of taqlid. One of them is taqlid shakhsi, in which you seek assistance in abiding by a law from a particular scholar. The other type is taqlid ghayr shakhsi, in which you are not particular with referring to one scholar. Through the generality of the verses text, both types of taqlid are included. Both types of taqlid are substantiated from the side of Shari'ah (Islam). Whichever type of taqlid one abides by, he will be fulfilling an order of Allah. Whoever declares taqlid shakhsi (which is ordered by Allah) as an innovation or polytheism is ignorant and astray. This is because, he is saying, that an order of Allah is polytheism in the opposition of Allah. He doesn't realize that Allah has given a "restricted" person a choice, whatever type he wishes, he can practice upon. When there is generality of something then the subcategories of it are not outside the bounds of its originality, instead, it is a part of it. By way of an example, in the generality of the existence of humans, its subcategories cannot be separated from it. In the same manner the two types of taqlid (shakhsi and ghayr shakhsi) can never be separated from taqlid. Wherever you find anyone of these two types it will considered being under taqlid. Therefore in both types, a "restricted" person has a choice. Whichever he wishes he can practice upon, and by this he will be fulfilling an order of Allah. To call an order of Allah an innovation or polytheism is a sin in itself. Rather, both types are equal in their permissibility. However, in this time and era the general masses, even the learned ones, are in fear of falling prey to their carnal desires and are in self conceit with regards to their own opinions. Taqlid ghayr shakhsi is a wonderful means for them to follow their base desires and to excite their self conceit. As a result, this makes them careless in regards to the matters of din (Islam). It becomes a means for them to let their tongue loose on the status of the mujtahidin (expert jurists). It becomes an avenue for evil and discord to spread amongst the Muslim Ummah. In our time, this is all manifest. Due to these reasons taqlid ghayr shakhsi will not be correct. Through the above mentioned verse taqlid shakhsi has become stipulated by Shari'ah (Islam).

Unity plays a great part in Islam. Hence protecting unity will be a monumental fardh law as well. Allah mentions in the Qur'an:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

"Hold fast to the rope of Allah (Islam and particularily the Qur'an as understood by the sayings of Rasulullah and the pious predecessors), all of you together, and do not separate (because Allah's mercy lies in valid unity)." (Al-'Imran,103)

وَاللَّهُ لَا يُحِبُّ الْفَسَادَ

"And Allah dislikes corruption" (Al-Baqarah, 205)

There are many other narrations regarding this topic.
Due to the necessity of the protection of maintaining unity and in removing these great evils, one has to leave taqlid ghayr shakhsi and adopt a side which is stronger and more helpful in the protection of this great fardh law, which is the actual order of the Prophet (Allah bless him and grant him peace) and the Sahabah (Allah be pleased with them). For example, the Qur'an was revealed in seven different dialects, and one has the option to choose anyone of the seven dialects. Despite this, 'Uthman (Allah be pleased with him) abandoned this with the ijma' (consensus) of the Sahabah (Allah be pleased with them) and adopted a specific dialect for universal usage. The only reason for doing this was to repel evils and to save the Muslim ummah from disunity. Sahih Bukhari testifies to this. Another example is that of Zhul Khuwaysarah [see Fath al-Bari, 12:369], upon whom, death was incumbent due to his words of disbelief and insolence towards the Prophet (Allah bless him and grant him peace). Yet, Allah's Messenger (Allah bless him and grant him peace) still said: "Leave him, as people will begin to say that Muhammad kills his companions." This was only for the reason of removing evil and nothing else.

The conclusion is that, in such a time where evil is predominant in the society, taqlid shakhsi will be declared wajib (incumbent) and taqlid ghayr shakhsi will be prohibited due to these evils which will surface from it. Never the less, if it is such that these evils are not found in taqlid ghayr shakhsi then one would have a choice to adopt that as well, just like he has a choice to adopt taqlid shakhsi. It has now become manifest that taqlid shakhsi must be declared wajib and to call it an innovation or polytheism is clear ignorance.

And Allah knows best.
Kutube Ahqar Rashid Ahmad Gangohi رحمه الله 6
Zhul Hijjah 1311 A.H.

[Fatawa Rashidiyyah,1:206]

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Seifeddine-M

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#10 [Permalink] Posted on 15th July 2017 05:51

Ù±Ù„Ø³Ù‘ÙŽÙ„ÙŽØ§Ù…Ù Ø¹ÙŽÙ„ÙŽÙŠÙƒÙÙ… ÙˆÙŽ Ø±ÙŽØÙ…ÙŽØ©ÙÙ±Ù„Ù„Ù‡Ù ÙˆÙŽ Ø¨ÙŽØ±ÙŽÙƒÙŽØ§ØªÙÙ‡

404 error appearing, what happened to these blog posts ?

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See also:

Non Specific Taqleed (Ghayr Shakhsi) To Specific Taqleed (Shakhsi) - www.muftisays.com/blog/Seifeddine-M/565_13-11-2010/non-sp...

The Need For Following A Particular Imam - www.muftisays.com/blog/Seifeddine-M/469_22-10-2010/the-ne...

Juristic Basis For Taqleed Shakhsi Alone Being Obligatory - www.muftisays.com/blog/Seifeddine-M/567_15-11-2010/jurist...

Can We Take From Another Madhab? - www.muftisays.com/blog/Seifeddine-M/606_28-11-2010/can-we...

Are You A Muslim Or A Hanafi? - www.muftisays.com/blog/Seifeddine-M/789_02-01-2011/are-yo...

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#11 [Permalink] Posted on 15th July 2017 11:57

You should also be able to find them in the forum. See the true Salaf and taqleed sections.

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Example www.muftisays.com/forums/76-the-true-salaf-as-saliheen/62...

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Actions are judged by intentions, so each man will have what he intended.
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#12 [Permalink] Posted on 17th July 2017 13:35

Some people deceive commonmen by this trick-

Who do you follow: prophet s.a.w or Imam..?

A good reply of this deception.
www.al-miftah.com/who-knows-better/

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Allah swt knows best

The Majority Of Ulama On Taqleed Shakhsi (Specific Taqleed)

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