Article on Taqleed
5. Clarifying a False Assumption: "Taqleed is not in the Qur'an"
A common misconception is prevalent among some of our Muslim brothers that the concept of taqleed is not present in the Qur’an. We will analyze some of the verses which prove that the concept of taqleed is mentioned in the Qur’an.
Some of the verses which Mufti Abdur Rahim Lajpuri, in Fatawa Rahimiyah, has listed to prove the concept of taqleed in the Qur’an are as follows:
“Ask the people of knowledge (those who know) when you do not know.” (Surah Nahl)
“These are those whom Allah had guided so you also follow their path.” (Surah Anaam)
“Had they referred to the Rasul and those in command amongst them, then surely those with insight would have been able to verify the matter.” (Surah Nisa)
“O you with Imaan! Obey Allah, Obey the Rasool and obey those in command amongst you.” (Surah Nisa)
“Follow the path of the one who turns towards me.” (Surah Luqman)
“O you who have Iman! Fear Allah and be with those who are true.” (Surah Taubah)
Below we will analyze only a selected few verses such that the issue at hand becomes clear.
Surah Nisa (4) verse 59
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ
Ya ayyuha allatheena amanoo ateeAAoo Allaha waateeAAoo alrrasoola waolee alamri
O you who believe, obey Allah and obey the Messenger and those in authority among you. (4:59)
Who are the “ulul amr” in the verse? Some have explained this to mean “Muslim rulers”. In “Tanwir al-Miqbas min Tafsir Ibn Abbas” it is stated:
"(and those of you who are in authority) the leaders of military expeditions; it also said that this means: the men of sacred knowledge."
Mufti Shafi Uthmani رحمۃ اللہ علیہ in Jawahir ul Fiqh writes:
“Jabir bin Abdullah, Ibn ‘Abbas, ‘Ata (bin abu Rabah and bin as-Sa’ib), Mujahid, Dhahak, Abu A’aliya, Hasan Basri and other Sahabah and Tabi’een and Tab’a Tabi’een have all explained it to be khulafah, ‘ulema and fuqaha. A renowned ahl-e-hadith scholar, Maulana Siddique Hassan Khan has also accepted the same meaning in his tafsir of the Qur’an.”
Imam Raazi رحمۃ اللہ علیہ in Tafsir al-Kabir, after giving extensive arguments for his preference has stated:
“It is preferable to apply the meaning ‘ulema to ‘ulul amr’ in this verse.”
Shawkani رحمۃ اللہ علیہ in Fath al Qadeer states:
“Allah سبحانه و تعالى commanded the people to obey His commands, and the command of the prophet ﷺ and the ‘ulul amr’ who are the a’immah (plural of Imam) and the judges and the rulers and everyone who is responsible/wali legitimately (not oppressors), and the meaning is to obey them in what they command the people to do, unless it is against the commands of Allah سبحانه و تعالى.”
In Durr al-Manthur it is stated:
“Imam ‘Abd bin Hamid, Ibn Jarir and Ibn Abi Hatim has recorded the tafsir of this verse from ‘Ata رحمۃ اللہ علیہ to be......and ‘ulul amr’ refers to people of fiqh and ‘ilm.”
Imam Baidhawi رحمۃ اللہ علیہ in Tafsir Anwar ul Tanzil wa Israr al-Ta’weel says:
“....and it is also said it is the ‘ulema (of sharia/deen) for His saying in Surah Nisa 4:82-83”
Zamakshari رحمۃ اللہ علیہ in Tafsir al-Kashaaf writes:
“It is also said they are the ‘ulema who teach the (common) people the religion (deen) and command them to do good (ma’ruf) and warn them from committing evil (munkar). And if there is a disagreement among you and the ‘ulul amr’, leave the matter to Allah سبحانه و تعالى and his prophet ﷺ, meaning go back to the Qur'an and Sunnah.”
It is written in Tafsir Mazhari:
“Ulul amr includes fuqaha, ‘ulema and mashaaikh because this group of people are the heirs of the prophets علیھم السلام and are the trustees of the commandments of Allah سبحانه و تعالى and His Rasul ﷺ. Ibn Jarir, Hakim and others have recorded a narration of Ibn Abbas رضی اللہ عنہ that ‘ulul amr’ are the fuqaha and people of deen. In another tradition it is that ‘ulul amr’ are people of ‘ilm (knowledge).”
Imam Abu Bakr Jassas رحمۃ اللہ علیہ in “Ahkam ul Qur’an” explained that both these interpretation are equally valid and applicable. He said that the rulers need to be obeyed in political matters and the ‘ulema need to be obeyed in matters related to the Shari’ah.
Ibn Qayyim رحمۃ اللہ علیہ, in “I’lam ul-Muqi’een”, states that obedience to the rulers leads finally to the obedience of the ‘ulema because in matters of Shari’ah, the rulers obey the ‘ulema.
According the explanations and evidence given above, this verse commands Muslims to obey Allah سبحانه و تعالى and Prophet Muhammad ﷺ and the ‘ulema and fuqaha - the people of knowledge.
Surah Nisa (4) verse 83
وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي
الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً
Waitha jaahum amrun mina alamni awi alkhawfi athaAAoo bihi walaw raddoohu ila alrrasooli waila olee alamri minhum laAAalimahu allatheena yastanbitoonahu minhum walawla fadlu Allahi AAalaykum warahmatuhu laittabaAAtumu alshshaytana illa qaleelan
When news concerning peace or fear comes to them, they go about spreading it. Had they referred it to the Messenger and to those having authority among them, the truth of the matter would have come to the knowledge of those of them who are able to investigate. But for Allah‘s grace upon you, and mercy, you would have followed the Satan, save a few. (4:83)
Some hypocrites that were present in Madina were spreading rumors about war and peace. Consequently, some simple-minded Muslims heard those rumors and would relate them just as they heard it. This gave rise to the spreading of false information and created uncertainty in the land. This verse instructs Muslims to inform the Rasul ﷺ or the ‘ulul amr’ i.e. those in authority among them. It then clarifies and explains that had they referred to people of knowledge, the people who are able to investigate, the truth of the matter would have been made clear.
Imam Raazi رحمۃ اللہ علیہ in Tafsir Kabir writes:
“So to draw conclusions is evidence, and analogical deduction (qiyas) is the same thing or part of it, and is proof, too. Given that, this verse is evidence of some matters.
a) Some of the new issues that grow are not understood by the text, but one has to draw conclusion to find out their meaning.
b) Istinbat (to draw conclusion, to arrive at the truth) is proof.
c) It is obligatory for the masses to make taqleed of the scholars concerning issues and commands that they face.”
However, a question arises that this verse was revealed concerning war and hence it would be specific about such situations so how can it be applied to times of peace?
Imam Raazi رحمۃ اللہ علیہ in Tafsir Kabir answers:
“Allah’s saying ‘And when comes to them any tiding, whether of peace or of fear....’ is very general. It encompasses war situations and all legal questions too. War and peace are such that no chapter of Shari’ah excludes them. There is no word in the verse that might make it specific to war.”
Imam Abu Bakr Jassas Razi رحمۃ اللہ علیہ in Ahkam Qur’an, while agreeing with the same view gives a detailed answer and rejects incidental doubts. Due to such overwhelming evidence, Siddiq Hasan Khan, a known scholar of Ahl-e-hadith writes in Tafsir Fath ul Bayan:
“If we do not get from the verse guidance for the times of peace then how do we cite it for validity of qiyas?”
Surah Taubah (9) verse 123
فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْطَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ
طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِم لَعَلَّهُمْ يَحْذَرُونَْ
falawla nafara min kulli firqatin minhum taifatun liyatafaqqahoo fee alddeeni waliyunthiroo qawmahum itha rajaAAoo ilayhim laAAallahum yahtharoona
So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, so that they may take due care (of the rules of Shari’ah ). (9:122)
This verse teaches that every one does not need to occupy in matters of Jihad. Instead one party should occupy in acquiring knowledge of the deen and then teaching it to others. Hence those who do not have the knowledge of Shariah are to listen and learn from the ‘ulema who have gained this knowledge. They have to rely on their opinion. This is nothing but taqleed.
Surah Nahl (16) verse 43
وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِي إِلَيْهِمْ فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
Wama arsalna min qablika illa rijalan noohee ilayhim faisaloo ahla alththikri in kuntum la taAAlamoona
We did not send (messengers) before you other than men whom We inspired with revelation. So, ask the people (having the knowledge) of the Reminder (the earlier Scriptures), if you do not know. (16:43)
Allamah Aalusi رحمۃ اللہ علیہ in Ruh al Ma’ani states:
“This verse is cited to prove that it is wajib to refer to the ulama for such things in which one lacks knowledge. Allamah Jalalauddin Suyuti رحمۃ اللہ علیہ wrote in Ikeel that it is deduced from this verse that taqleed is allowed to the common men for branch issues.”
Some suggest that these verses are specific to the background in which they were revealed. The mushrikeens of Mecca used to object why an angel was not sent as a rasul. In answer this complete verse was revealed.
Some mufassireen have said that Ahl ud-Dhikr in the verse refers to the scholars of people of the Book. Others say it refers to those of them who accepted Islam and became Muslims. And some have stated that it refers to the Muslims.
The point here is that the principle of taqleed exists regardless of who one interprets the Ahl ud-dhikr to be. It is simply asking and relying on the opinion of the person who knows when you lack knowledge.
Khateeb Baghdadi رحمۃ اللہ علیہ, in Al-Faqeeh wal Mutataqqih, has written:
“As for the question who may make taqleed, it is the masses who do not know the methods of Shari’ah commands. It is allowed to them to make taqleed of a scholar and conduct themselves on these directions because Allah سبحانه و تعالى says.....’ask the people of the message’.
He then further reports on his chain of transmission that Amr Ibn Qays رحمۃ اللہ علیہ said that Ahl ud-Dhikr in the foregoing verse means people of knowledge i.e. the ‘ulema.
A common misconception is prevalent among some of our Muslim brothers that the concept of taqleed is not present in the Qur’an. We will analyze some of the verses which prove that the concept of taqleed is mentioned in the Qur’an.
Some of the verses which Mufti Abdur Rahim Lajpuri, in Fatawa Rahimiyah, has listed to prove the concept of taqleed in the Qur’an are as follows:
“Ask the people of knowledge (those who know) when you do not know.” (Surah Nahl)
“These are those whom Allah had guided so you also follow their path.” (Surah Anaam)
“Had they referred to the Rasul and those in command amongst them, then surely those with insight would have been able to verify the matter.” (Surah Nisa)
“O you with Imaan! Obey Allah, Obey the Rasool and obey those in command amongst you.” (Surah Nisa)
“Follow the path of the one who turns towards me.” (Surah Luqman)
“O you who have Iman! Fear Allah and be with those who are true.” (Surah Taubah)
Below we will analyze only a selected few verses such that the issue at hand becomes clear.
Surah Nisa (4) verse 59
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ
Ya ayyuha allatheena amanoo ateeAAoo Allaha waateeAAoo alrrasoola waolee alamri
O you who believe, obey Allah and obey the Messenger and those in authority among you. (4:59)
Who are the “ulul amr” in the verse? Some have explained this to mean “Muslim rulers”. In “Tanwir al-Miqbas min Tafsir Ibn Abbas” it is stated:
"(and those of you who are in authority) the leaders of military expeditions; it also said that this means: the men of sacred knowledge."
Mufti Shafi Uthmani رحمۃ اللہ علیہ in Jawahir ul Fiqh writes:
“Jabir bin Abdullah, Ibn ‘Abbas, ‘Ata (bin abu Rabah and bin as-Sa’ib), Mujahid, Dhahak, Abu A’aliya, Hasan Basri and other Sahabah and Tabi’een and Tab’a Tabi’een have all explained it to be khulafah, ‘ulema and fuqaha. A renowned ahl-e-hadith scholar, Maulana Siddique Hassan Khan has also accepted the same meaning in his tafsir of the Qur’an.”
Imam Raazi رحمۃ اللہ علیہ in Tafsir al-Kabir, after giving extensive arguments for his preference has stated:
“It is preferable to apply the meaning ‘ulema to ‘ulul amr’ in this verse.”
Shawkani رحمۃ اللہ علیہ in Fath al Qadeer states:
“Allah سبحانه و تعالى commanded the people to obey His commands, and the command of the prophet ﷺ and the ‘ulul amr’ who are the a’immah (plural of Imam) and the judges and the rulers and everyone who is responsible/wali legitimately (not oppressors), and the meaning is to obey them in what they command the people to do, unless it is against the commands of Allah سبحانه و تعالى.”
In Durr al-Manthur it is stated:
“Imam ‘Abd bin Hamid, Ibn Jarir and Ibn Abi Hatim has recorded the tafsir of this verse from ‘Ata رحمۃ اللہ علیہ to be......and ‘ulul amr’ refers to people of fiqh and ‘ilm.”
Imam Baidhawi رحمۃ اللہ علیہ in Tafsir Anwar ul Tanzil wa Israr al-Ta’weel says:
“....and it is also said it is the ‘ulema (of sharia/deen) for His saying in Surah Nisa 4:82-83”
Zamakshari رحمۃ اللہ علیہ in Tafsir al-Kashaaf writes:
“It is also said they are the ‘ulema who teach the (common) people the religion (deen) and command them to do good (ma’ruf) and warn them from committing evil (munkar). And if there is a disagreement among you and the ‘ulul amr’, leave the matter to Allah سبحانه و تعالى and his prophet ﷺ, meaning go back to the Qur'an and Sunnah.”
It is written in Tafsir Mazhari:
“Ulul amr includes fuqaha, ‘ulema and mashaaikh because this group of people are the heirs of the prophets علیھم السلام and are the trustees of the commandments of Allah سبحانه و تعالى and His Rasul ﷺ. Ibn Jarir, Hakim and others have recorded a narration of Ibn Abbas رضی اللہ عنہ that ‘ulul amr’ are the fuqaha and people of deen. In another tradition it is that ‘ulul amr’ are people of ‘ilm (knowledge).”
Imam Abu Bakr Jassas رحمۃ اللہ علیہ in “Ahkam ul Qur’an” explained that both these interpretation are equally valid and applicable. He said that the rulers need to be obeyed in political matters and the ‘ulema need to be obeyed in matters related to the Shari’ah.
Ibn Qayyim رحمۃ اللہ علیہ, in “I’lam ul-Muqi’een”, states that obedience to the rulers leads finally to the obedience of the ‘ulema because in matters of Shari’ah, the rulers obey the ‘ulema.
According the explanations and evidence given above, this verse commands Muslims to obey Allah سبحانه و تعالى and Prophet Muhammad ﷺ and the ‘ulema and fuqaha - the people of knowledge.
Surah Nisa (4) verse 83
وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي
الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً
Waitha jaahum amrun mina alamni awi alkhawfi athaAAoo bihi walaw raddoohu ila alrrasooli waila olee alamri minhum laAAalimahu allatheena yastanbitoonahu minhum walawla fadlu Allahi AAalaykum warahmatuhu laittabaAAtumu alshshaytana illa qaleelan
When news concerning peace or fear comes to them, they go about spreading it. Had they referred it to the Messenger and to those having authority among them, the truth of the matter would have come to the knowledge of those of them who are able to investigate. But for Allah‘s grace upon you, and mercy, you would have followed the Satan, save a few. (4:83)
Some hypocrites that were present in Madina were spreading rumors about war and peace. Consequently, some simple-minded Muslims heard those rumors and would relate them just as they heard it. This gave rise to the spreading of false information and created uncertainty in the land. This verse instructs Muslims to inform the Rasul ﷺ or the ‘ulul amr’ i.e. those in authority among them. It then clarifies and explains that had they referred to people of knowledge, the people who are able to investigate, the truth of the matter would have been made clear.
Imam Raazi رحمۃ اللہ علیہ in Tafsir Kabir writes:
“So to draw conclusions is evidence, and analogical deduction (qiyas) is the same thing or part of it, and is proof, too. Given that, this verse is evidence of some matters.
a) Some of the new issues that grow are not understood by the text, but one has to draw conclusion to find out their meaning.
b) Istinbat (to draw conclusion, to arrive at the truth) is proof.
c) It is obligatory for the masses to make taqleed of the scholars concerning issues and commands that they face.”
However, a question arises that this verse was revealed concerning war and hence it would be specific about such situations so how can it be applied to times of peace?
Imam Raazi رحمۃ اللہ علیہ in Tafsir Kabir answers:
“Allah’s saying ‘And when comes to them any tiding, whether of peace or of fear....’ is very general. It encompasses war situations and all legal questions too. War and peace are such that no chapter of Shari’ah excludes them. There is no word in the verse that might make it specific to war.”
Imam Abu Bakr Jassas Razi رحمۃ اللہ علیہ in Ahkam Qur’an, while agreeing with the same view gives a detailed answer and rejects incidental doubts. Due to such overwhelming evidence, Siddiq Hasan Khan, a known scholar of Ahl-e-hadith writes in Tafsir Fath ul Bayan:
“If we do not get from the verse guidance for the times of peace then how do we cite it for validity of qiyas?”
Surah Taubah (9) verse 123
فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْطَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ
طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِم لَعَلَّهُمْ يَحْذَرُونَْ
falawla nafara min kulli firqatin minhum taifatun liyatafaqqahoo fee alddeeni waliyunthiroo qawmahum itha rajaAAoo ilayhim laAAallahum yahtharoona
So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, so that they may take due care (of the rules of Shari’ah ). (9:122)
This verse teaches that every one does not need to occupy in matters of Jihad. Instead one party should occupy in acquiring knowledge of the deen and then teaching it to others. Hence those who do not have the knowledge of Shariah are to listen and learn from the ‘ulema who have gained this knowledge. They have to rely on their opinion. This is nothing but taqleed.
Surah Nahl (16) verse 43
وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِي إِلَيْهِمْ فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
Wama arsalna min qablika illa rijalan noohee ilayhim faisaloo ahla alththikri in kuntum la taAAlamoona
We did not send (messengers) before you other than men whom We inspired with revelation. So, ask the people (having the knowledge) of the Reminder (the earlier Scriptures), if you do not know. (16:43)
Allamah Aalusi رحمۃ اللہ علیہ in Ruh al Ma’ani states:
“This verse is cited to prove that it is wajib to refer to the ulama for such things in which one lacks knowledge. Allamah Jalalauddin Suyuti رحمۃ اللہ علیہ wrote in Ikeel that it is deduced from this verse that taqleed is allowed to the common men for branch issues.”
Some suggest that these verses are specific to the background in which they were revealed. The mushrikeens of Mecca used to object why an angel was not sent as a rasul. In answer this complete verse was revealed.
Some mufassireen have said that Ahl ud-Dhikr in the verse refers to the scholars of people of the Book. Others say it refers to those of them who accepted Islam and became Muslims. And some have stated that it refers to the Muslims.
The point here is that the principle of taqleed exists regardless of who one interprets the Ahl ud-dhikr to be. It is simply asking and relying on the opinion of the person who knows when you lack knowledge.
Khateeb Baghdadi رحمۃ اللہ علیہ, in Al-Faqeeh wal Mutataqqih, has written:
“As for the question who may make taqleed, it is the masses who do not know the methods of Shari’ah commands. It is allowed to them to make taqleed of a scholar and conduct themselves on these directions because Allah سبحانه و تعالى says.....’ask the people of the message’.
He then further reports on his chain of transmission that Amr Ibn Qays رحمۃ اللہ علیہ said that Ahl ud-Dhikr in the foregoing verse means people of knowledge i.e. the ‘ulema.
