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Shiavault - a Vault of Shia Islamic Books Are you Free or Slave? Chapter 2: Taqlid in Ideology Another problem which must be reconsidered before we embark on our discussion of convictions and the principles of Islamic beliefs is that of Taqlid [^1] in articles of faith from the point of view of both reason and Islam. As a first step let us see how we acquire the basis of our beliefs if we reply urely on the judgement of reason. Does reason permi us to take as gospel.

What we earn from pur parents, political parties, or organizations, scholars and trustworthy persons and so on, as the basis of for our beliefs on matters of convictions and worldview? In other words,does reason permit a person to practise Taqlid in convitional matters or must he investigate for himself? Once reason has supplied the answer to this question we must see what Islam has to say on the matter. Is the Islamic response the same as that of reason, or Islam supply another answer?

Let us begin with the first question. We shall assume the case is beingaruged by reason in the court of conscience. We ask reason which is the right course to adopt in matters of convitional principle. Independent investigation or Taqlid ? Before considering reason’s reply we must interpret Taqlid more closely. What Is Taqlid?

Taqlid consists of accepting the theories and judegements f another person or persons without demanding proof, “without considering or thinking.” As the al-Munjid, a celebrated medieval Arabic dictionary pits it. Based on this definition the question is whether reason permits a person to accept other people’s theories in convictional matters without demanding proof, or not?

Does it, in other words, demand that a person should acquire his beliefs through investigation, and accept other people’s theories only after the investigation has taken place and on the basis of rational proof? The Rational View Of Taqlid Keeping in mind our definition of Taqlid we see that reason unquestionably forbids a person from acquiring his beliefs through Taqlid because in matters of basic principles science[^2] is and Taqlid is not conducive to science.

And yet the necssity of science in matters of convictions is beyond question, and since belief is the basis of action, and reason most definitely does not permit one to base his individual and social actions on beliefs without personally confirming their validity and agrreement with reality.