“We should not forget that taqleed is an undisputed fact and...

“We should not forget that taqleed is an undisputed fact and it is quite obvious that someone who does not know certain issues will ask a knowledgeable person. It is a natural phenomenon and is in need of no arguments.”[^1] To summarize, taqleed in reality is a dignified way for a person to achieve perfection. If a man could not acquire the knowledge he needs to solve his problems, he should benefit from others’ experiences. Imam Ja’far As-Sadiq (as) says: لا يقبل الله عملا إلا بمعرفة.

“Allah (SWT) will not accept deeds that were performed without comprehension.”[^2] We follow a Mujtahid because he has the insight and the wisdom; he has the cures for our ills. A Little Explanation If anyone wants to write commentaries on ‘Ilm al-Usul (Knowledge of Principles) and Jurisprudence, they need to follow established academic rules and regulations.

However, some individuals have not followed these rules and have written some articles that have been unduly harsh in their criticism on some topics Let us take the example of taqleed. They looked up the meaning of taqleed in a dictionary and decided that taqleed is putting a leash around your neck. They simply ignored where the word comes from and what do the experts have to say.

They have tried to misguide general public that taqleed is a burden that has been placed on their shoulders in the sacred name of sharia and they just have to live with it. However, the concept of taqleed is just the opposite.

What it really means is that the follower (muqallid) places the burden of the accuracy of the fatwa squarely on the shoulders of the marja’ at-taqleed, while absolving himself of the responsibility for the goodness of his deeds related to the fatwa; whereas the marja’ is held responsible for those deeds. The rule in the philosophy of law books states: العامي يجعل قلادة اعماله على عتق من يقلده.

“A commoner hangs the register of his deeds around the neck of the marja’ at-taqleed.” In this context our greatest narrator of traditions, Muhammad Bin Yaqub Kaleni, writes: Once Imam As-Sadiq (as) was present at a meeting at Rabia[^3] Tur Rai’s house. A Bedouin asked Rabia a question. Rabia immediately responded. The Bedouin immediately asked another question. “OK, do you accept the responsibility for what you have said?” Rabia became quiet. The Bedouin repeated his question.

Rabia still stayed quiet. At this juncture Imam Ja’far As-Sadiq (as) explained the relevant rule: "هو في عنقه." “Yes the burden is on his neck”.