The Scope of Taqlid
It is generally agreed that taqlid is not allowed in the case of fundamental beliefs, such as the existence of God and His attributes. The teason for this is that such questions ate to be answered by the individual on the basis of his/her own knowledge and conviction, while taqlid repments reliance...
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| Format: | Article |
| Language: | English |
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International Institute of Islamic Thought
1992-10-01
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| Series: | American Journal of Islam and Society |
| Online Access: | https://www.ajis.org/index.php/ajiss/article/view/2575 |
| _version_ | 1830339432666890240 |
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| author | Taha J. al 'Alwani |
| author_facet | Taha J. al 'Alwani |
| author_sort | Taha J. al 'Alwani |
| collection | DOAJ |
| description | It is generally agreed that taqlid is not allowed in the case of fundamental
beliefs, such as the existence of God and His attributes. The teason for this is
that such questions ate to be answered by the individual on the basis of his/her
own knowledge and conviction, while taqlid repments reliance on the knowledge
of others. Another teason for this is that there is only one truth in such
matters, and all who call themselves Muslims must recognize, know, and be
lieve in these articles of faith. Anything else would be heresy and disbelief.
The scope of taqlid is thus limited to the interpretation of particular aspects
of Shari'ah rulings. Rulings on essential knowledge (ma'lum bi al darurah)
about Islam' (i.e., testifying aloud; believing in the heart that God is One and
has no partner. that there is no being like or similar to Him; that He neither
gives birth nor was given birth to; that He has no equal; that He is the Creator
of all and the One to which all creation will durn; that He, the Eternal, gives
and takes away life; that He and His attributes and person have no beginning
and no end; and that He is the possessor of (sits upon) all (the throne of)
power, m thus beyond the Teach of taqlid. Each Muslim is required to acquire
a knowledge of these and other similar matters. It was for this reason that the
Prophet said "Seeking knowledge is the duty of every Muslim"'
Nonetheless, certain scholars ate of the opinion that taqlid is allowed even
in such fundamental mattes. This opinion, however, is without substance, for
taqlid, as discussed above, is essentially an allowance granted to those without
access to the relevant texts of the Qur'an or Sunnah. These mattes cannot be
categorized as such, for they are both available and totally clear to each Muslim,
meaning that they are not in need of any interpretation through ijtihad ... |
| first_indexed | 2024-12-19T20:57:31Z |
| format | Article |
| id | doaj.art-f82f5ec9590047dc9ab0481896b348a2 |
| institution | Directory Open Access Journal |
| issn | 2690-3733 2690-3741 |
| language | English |
| last_indexed | 2024-12-19T20:57:31Z |
| publishDate | 1992-10-01 |
| publisher | International Institute of Islamic Thought |
| record_format | Article |
| series | American Journal of Islam and Society |
| spelling | doaj.art-f82f5ec9590047dc9ab0481896b348a22022-12-21T20:05:55ZengInternational Institute of Islamic ThoughtAmerican Journal of Islam and Society2690-37332690-37411992-10-019310.35632/ajis.v9i3.2575The Scope of TaqlidTaha J. al 'AlwaniIt is generally agreed that taqlid is not allowed in the case of fundamental beliefs, such as the existence of God and His attributes. The teason for this is that such questions ate to be answered by the individual on the basis of his/her own knowledge and conviction, while taqlid repments reliance on the knowledge of others. Another teason for this is that there is only one truth in such matters, and all who call themselves Muslims must recognize, know, and be lieve in these articles of faith. Anything else would be heresy and disbelief. The scope of taqlid is thus limited to the interpretation of particular aspects of Shari'ah rulings. Rulings on essential knowledge (ma'lum bi al darurah) about Islam' (i.e., testifying aloud; believing in the heart that God is One and has no partner. that there is no being like or similar to Him; that He neither gives birth nor was given birth to; that He has no equal; that He is the Creator of all and the One to which all creation will durn; that He, the Eternal, gives and takes away life; that He and His attributes and person have no beginning and no end; and that He is the possessor of (sits upon) all (the throne of) power, m thus beyond the Teach of taqlid. Each Muslim is required to acquire a knowledge of these and other similar matters. It was for this reason that the Prophet said "Seeking knowledge is the duty of every Muslim"' Nonetheless, certain scholars ate of the opinion that taqlid is allowed even in such fundamental mattes. This opinion, however, is without substance, for taqlid, as discussed above, is essentially an allowance granted to those without access to the relevant texts of the Qur'an or Sunnah. These mattes cannot be categorized as such, for they are both available and totally clear to each Muslim, meaning that they are not in need of any interpretation through ijtihad ...https://www.ajis.org/index.php/ajiss/article/view/2575 |
| spellingShingle | Taha J. al 'Alwani The Scope of Taqlid American Journal of Islam and Society |
| title | The Scope of Taqlid |
| title_full | The Scope of Taqlid |
| title_fullStr | The Scope of Taqlid |
| title_full_unstemmed | The Scope of Taqlid |
| title_short | The Scope of Taqlid |
| title_sort | scope of taqlid |
| url | https://www.ajis.org/index.php/ajiss/article/view/2575 |
| work_keys_str_mv | AT tahajalalwani thescopeoftaqlid AT tahajalalwani scopeoftaqlid |