Why Uncompromising Rejection?

After all the discussions and debates, advocates of taqlid say: "Yes, tafaqquh is very good — we have always said people should come and learn, we have always given speeches about the importance of knowledge. The path of research is not closed; anyone who wants can start learning Arabic and then study this book and that book... But we have also provided taqlid for those who cannot!" And this is precisely the problem. Yes, it is true that from childhood we were told that hadith is good to learn, the Qur'an is good to memorise. But learning these things was never a necessity, and as long as taqlid remains an option on the table, tafaqquh will never become a necessity and obligation for determining each individual's worldly and otherworldly destiny — just as it has never become so until now, despite all the clear and emphatic emphasises on this matter (see the section "The Command of the Infallibles for Universal Tafaqquh").

This situation is somewhat like a school or classroom where some say: "Yes, studying and solving assignments is good. But if you do not have the ability or time, you can, without studying, write the answers from the solution manual or from the notebook of the student you think will become the top of the class at the end of the year. And if they have written wrong answers, no problem — they will be questioned for it!" It is clear that as long as such a solution is considered acceptable, few students will make the effort to think, open their eyes and ears, and use their tools of evaluation and reckoning. This is why the shirk of taqlid is absolutely unacceptable, and all forms of it must be severely rejected — and the Qur'an and hadiths have done exactly that (refer to the section "Taqlid in the Qur'an and Narrations").

To be completed.

Parent page: Other Discussions

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