Learning Islam Online

فصل) في بيان وجوب التقليد لمن ليس له أهلية الإجتهاد)

يجب عند جمهور العلماء المحققين على كل من ليس له أهلية الإجتهاد
المطلق, وإن كان قد حصل بعض العلوم المعتبرة في الإجتهاد تقليد قول المجتهدين والأخذ بفتواهم ليخرج عن عهدة التكليف بتقليد أيهم شاء لقوله تعالى: {فاسألوا أهل الذكر إن كنتم لا تعلمون},
فأوجب السؤال على من لم يعلم ذلك, وذلك تقليد لعالم, وهو عام لكل المخاطبين,

According to scholarly view, every person who does not have the expertise to arrive at the level of ability as an absolute mujtahid, although he has been able to master some branch of science that is required in doing ijtihad, then it is obligatory for him to follow (taqlid) on one of the priests qaul mujtahid and take their fatwa so that he can go out and be liberated from the bonds of the load (taklif) which requires them to follow anyone he wants from one mujtahid imam. As revealed by Allah, the Exalted: "So ask you all to the scientist if you all do not know."

God requires asking for people who do not know. Now ask that embodies the attitude of taqlid someone to the pious. God's Word is true in general for all the groups that dikhithabi (target object command).

ويجب أن يكون عاما في السؤال عن كل ما لا يعلم للإجماع على أن العامة لم تزل في زمن الصحابة والتابعين وكل حدوث المخالفين يستفتون المجتهدين ويتبعونهم في الأحكام الشرعية والعلماء, فإنهم يبادرون إلى إجابة سؤالهم من غير إشارة إلى ذكر الدليل, ولا ينهونهم عن ذلك من غير نكير, فكان إجماعا على اتباع العامي للمجتهد,

In general also, the word of God requires us to ask and question everything we do not know, in accordance with the agreement / consensus jumhurul 'ulama. Because the real identity of people who lay it certainly existed since time friend generation, tabi'in and up to the time thereafter. They are obliged to ask for a fatwa to the mujtahids and follow their fatwas in laws and implementing Shariah scholars in accordance with the instructions.

For indeed the mujtahid and scholars hasten to answer their questions without giving isyarah to said proposition. The mujtahid and scholars not forbid the layman ask fatwa without any denial. Conditions sedemikianlah who then agreed to the obligation for the layman to follow the opinion of a mujtahid.

ولأن فهم العامي من الكتاب والسنة ساقط عن حيز الإعتبار, إن لم يوافق أفهام علماء أهل الحق الأكابر الأخيار

And the layman it does not have the ability and authority to understand the Book and Sunnah and understanding of course it is not acceptable if it does not fit with the understanding of the great scholars of Ahl-ul-haq and elected.

فإن كل مبتدع وضال يفهم أحكامه الباطلة من الكتاب والسنة ويأخذ منهما والحال أنه لا يغني من الحق شيئا.

Because the real people who are experts heresy and heretic, they understand the laws in falsehood of the Book and the Sunnah. In fact whatever taken by heretical can not be held down as the truth.

ولا يجب على العامي إلتزام مذهب في كل حادثة, ولو التزم مذهبا معينا كمذهب الشافعي رحمه الله تعالى لا يجب عليه الإستمرار, بل يجوز له الإنتقال إلى غير مذهبه.

For the layman is not required to remain consistently follow the schools alone in addressing any new issues that arise. Although he has set out to follow a particular madhhab of Imam Shafi'i as madzhabnya rahimahullaahu, he does not always have to follow these schools. Even allowed him to move to schools other than the Shafi'i madhhab.

والعامي الذي لم يكن له نظر واستدلال ولم يقرأ كتابا في فروع المذهب إذا قال: أنا شافعي, لم يعتبر هذا كذلك بمجرد القول,

A layman who does not have the ability to perform assessments danistidlal problem (do a search source proposition) or does not have the ability to read an existing kitabpun as a reference in schools, then he said that I was bermadzhab Shafi, then such a statement was is not valid as a recognition when just a mere utterance.

وقيل: إذا التزم العامي مذهبا معينا يلزمه الإستمرار عليه لأنه إعتقد أن المذهب الذي انتسب إليه هو الحق, فعليه الوفاء بموجب اعتقاده. وللمقلد تقليد غير إمامه في حادثة, فله أن يقلد إماما في صلاة الظهر مثلا ويقلد إماما آخر في صلاة العصر.

But according to an opinion of other states that when a layman it consistently follow a particular madhhab then wajiblah him to establish schools of their choice. Because it's obviously a layman believes that schools that he chose is the right schools. Then the consequences should he receive is required to run what is the provision of schools which he believed.

For someone who taqlid be followed in addition to his priests in a matter arising him. For example, he taqlid at one priest in the midday prayers, and he taqlid and follow other priests in carrying out the 'Asr prayer.

والتقليد بعد العمل جائز, فلو صلى شافعي ظن صحة صلاته على مذهبه ثم تبين بطلانها في مذهبه وصحتها على مذهب غيره فله تقليده ويكتفي بتلك الصلاة.

So taqlid after completion of doing a charity or worship is allowed. To understand this it can be described a problem: "If a man bermadzhab Shafi prayers and he assumed the validity of prayer madzhabnya point of view, it became clear that his prayer is invalid according to the schools that was followed and valid if in the opinion of others, then may direct him taqlid on other schools that endorse prayer. Thus it is quite fulfilled the obligations of prayer. "