The practise of taqlid is an example of the same kind...

The practise of taqlid is an example of the same kind: the person who is not an expert in Islamic jurisprudence is legally required to follow the instructions of the expert, that is, the mujtahid. And in this case, the require­ment is an obligation which must be observed, for it is an essential part of the divine law.

Once a person has come to accept Islam, it follows as a necessary consequence that he must adhere to the shari'ah either by following a mujtahid (taqlid) or by undertaking the acquisition of learning and piety to such a degree that he becomes a mujtahid himself ( ijtihad ). Support from the Qur'an & Sunnah This sensible practise of following the mujtahid in shari'ah laws has been endorsed by Islam.

The Qur' an strongly exhorts at least a group of Muslims to devote their time and energy in studying religion. This obligation is of such importance that Allah (SWT) has exempted such persons from the duty of jihad. He says: "It is not (right) for the believers to go forth all together (for jihad). So why should not a party from every section of them (the believers) go forth to become learned in the religion?..." (Surah at-Tawba, 9:124).

More interesting is the reason and purpose of their knowledge: " ... to warn their people when they return to them, hopefully they may beware ." (Surah at-Tawba, 9:124) This verse divides the people into two groups: those who are learned in religious sciences and those who are not. It is the duty of the learned to "warn" (a broad term which implies advice and guidance) the common people, and it is expected of the common people to "beware" (take heed of the learned persons' advice and follow).

In shari'ah matters, this process of guiding the common people is technically known as " ijtihad ," and the process of following the guidance by the common people is technically known as " taqlid ".

The Imams of Ahlul-Bayt (peace be upon them all) have endorsed this system in theory as well as in prac­tise: In Theory: In a famous hadith, 'Umar ibn Hanzalah asked Imam Ja'far as-Sadiq (a.s.) about the legality of two Shi'ahs seeking a verdict from an illegitimate ruler (or a judge appointed by such a ruler) in a dispute over a debt or a legacy. The Imam's answer was that was absolutely forbidden to do so; and then he read the following verse: " ...