The Verse of Surah al-Ma'idah 104
The second verse we examine in condemning taqlid is verse 104 of Surah al-Ma'idah:
When it is said to them, 'Come to what God has sent down, and the Messenger,' they say, 'Enough for us is what we found our fathers practising.' What, even if their fathers knew nothing and were not guided? (5:104)
This verse is very similar to verse 170 of Surah al-Baqarah, explained in the previous section. One difference is that here, instead of "follow," the word "come" is used, and the addressees say that the way of their fathers is enough for them — they need no further thought or reflection. In any case, commentators and scholars have generally considered this verse to be against taqlid, but have excepted taqlid in the faith derivations!
Prohibition of taqlid only in the faith fundamentals?
For instance, in Tafsir Ithna-Ashari, it is written:
"This prohibition of taqlid is in the faith fundamentals; but in the branches, every legally responsible Muslim must follow and imitate a living, most learned mujtahid, as the letter of the Imam of the Age indicates."
Yet again, there is no evidence in the verse or its context to lead us to conclude that the verse is about the faith fundamentals and does not include taqlid in the branches and rulings. On the contrary, the previous verse is about God's lawful and unlawful regarding various types of camels, and the following verses are about bequests and testimony and giving witness. If we must choose between beliefs and rulings for this verse, the contextual evidence is more consistent with saying the verse is about taqlid in rulings. Perhaps for this reason — lacking evidence in the verse — the author of Tafsir Ithna-Ashari was compelled to cite the letter of the Imam of the Age as evidence, which will be shown in the section We Have No Narration for Taqlid to have no bearing on this claim.
Does the verse only forbid the ignorant imitating the ignorant?
Again, in Tafsir Noor under this verse, it is written that "blind taqlid is a sign of foolishness" and "the ignorant imitating the ignorant is meaningless." As explained in more detail in the previous section: if the addressees of this verse knew that their marja' (the person or group they referred to) was ignorant and still imitated the ignorant knowingly, then it would be meaningless for God to ask them rhetorically "even if they are ignorant?" The fact that God asked in this tone shows that the addressees were in one of two states:
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They considered their marja' to be generally knowledgeable and followed him because of his knowledge. God challenges this belief with a rhetorical question: "even if he is ignorant (in the disputed matter at hand with the prophet)?" — inviting them to examine whether he is ignorant or knowledgeable in that specific matter.
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They did not care whether their marja' was ignorant or knowledgeable. God's question makes them realize they should pay attention to his ignorance or knowledge. If they examine and conclude that he is generally knowledgeable, they are still in the first state and are addressed: "do you follow him even if he is ignorant?" — and they must reflect and investigate the disputed matter to see if he is ignorant in it. If they conclude their marja' is ignorant yet still want to follow him, the question would no longer have meaning for them.
Both of these states occur in the practice of taqlid. Either people try to reach a general conclusion about who is the most learned without engaging with the correctness or incorrectness of fatwas and without reflecting on specific cases, and thereafter follow him even if other marja's opinions contradict his and may be closer to God's word (state 1); or they imitate someone without investigation, just like their parents, elders, and more established people around them (state 2). In any case, in any matter where disagreement arises and someone calls people to God's word, all muqallids who say "No, we follow so-and-so's opinion" are addressed by this verse: "Do you follow someone other than God even if he is ignorant? Even if he has no knowledge of the matter and is not guided?"
The only way to be exempt from the rebuke and address of this verse is to say: "I inquired into the reasons of the marja's to the extent of my ability, reflected and reasoned about them, and reached my own conclusion about what is right or wrong, aware that I might have erred. Therefore, I evaluated the results of my actions, did not stop searching and reflecting throughout my life, and whenever I realized my mistake, I accepted it, repented, and corrected myself. On the Day of Judgment, if it becomes clear I was wrong, I accept responsibility and do not transfer it to another." Only with this approach can we hope that God will see our sincere effort to seek the truth, discover our mistakes, and correct them, and not hold us accountable for what was beyond our capacity.
Parent page: Verses Condemning Taqlid