AHYA Multi-Media - QSEP

“Every statement on the authority of the Prophet is also my
view, even if you do not hear it from me.” 638
4: Imam Ahmad Ibn Hambal (rahimahullah): “Do not follow my
opinion; neither follow the opinions of Malik, nor Shafi’ee nor
Awzai’ee nor Thawri, but take from where they took.” 639 -
“Whoever rejects a statement of the Messenger of Allah is on
the brink of destruction.” 640
Moreover, the concept of Taqleed implies that only the four Imams
have the right to Ijtihad, and the people of the subsequent
generations whether they are scholars or common people must do
Taqleed of the Imams. We have already seen that the Imams did
not prescribe Taqleed. So, in light of Taqleed, the Muqallids too
should not prescribe Taqleed or its conditions.
Taqleed prohibits the later generations from Ijtihad even in minor
issues, then how did the later Muqallids make a major Ijtihad of
obligating Taqleed of the Madhhabs and declaring it to be a part of
Eemaan? If Indeed, such a major Ijtihad has been made then how
can it be said that the door to Ijtihad has been closed after the
fourth century?
Finally, since the subsequence generations do not have the right
to Ijtihad, then on what basis did they form a consensus (Ijma) and
how valid can this Ijma be in light of Taqleed?
Extreme Taqleed of the Deobandis
1: Claiming Taqleed to be a part of Eemaan
Exaggerating in the importance of Taqleed, the Deobandis consider
it part of one’s Eemaan. They say,
638 Ibn Abi Hatim (p. 93-94).
639 Fulaani (p. 113) and Ibn al-Qayyim in I’laam (2/302).
640 Ibn al-Jawzi (p. 182).
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