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Taqlid (Arabic تَقْليد)
Taqleed linguistically means: Placing something around the neck, which encircles the neck.
In Islamic terminology it means: Accepting the saying of a person without any proof or evidence. Taqleed is also commonly referred to as blind following. The person who performs taqleed is called a muqallid. Since taqleed is based upon ignorance, not knowledge, the blind follower is not a scholar.
Shaykh Shaamee Hanafi said: “Taqleed is to take the statement of someone without the knowing the evidence.”Aqood Rasm al-Muftee, P. 23 Shaykh ibn Humaam Hanafi said: “Taqleed is to act upon the statement of someone whose statement does not contain any evidence, rather it is without evidence.” Tayseer at-Tahreer
Imitation is a natural tendency of human existence, practiced by millions of people worldwide in every facet of life. The simplest and most tangible example of Taqlid is that of a child learning his basic alphabets at school. Every child learning his alphabets is unconsciously practicing Taqlid. A learner driver taking instructions from a driving instructor is practicing Taqlid. People going to a specialist doctor for medical treatment and following his instructions is another example of Taqlid. There are countless such examples of Taqlid in everyday existence.
By way of extension, Taqlid is the easy option for ordinary people In the context of Islamic Fiqh or Law too. Taqlid in Islam simply refers to accepting and following the verdicts of expert scholars of Islamic Fiqh in their exposition and interpretation of Islamic Law, without demanding from them an in-depth explanation of the intricate processes (Ijtihad) required in arriving at such a verdict. It simply means that ordinary folk do not have to do Ijtihad. The duty of ordinary people is to trustingly accept the authority of the learned scholars in this matter and act upon their verdicts.In this sense, Taqlid is a great blessing for common people, for it is beyond the capacity of everyone to understand the extremely complex and complicated mechanics of Ijtihad. The ability to do Ijtihad requires many long years of study and erudition and a great deal of exertion in acquiring a mastery of various Islamic sciences.
The four unanimously renowned scholars in the science of ijtihad are Imams Abu Hanifa, Shaf'ee, Malik and Humbal who have their own Madhhab. The madhab of all the teaching of the Madhabs are in fact the teachings of the Qur’aan and the Sunnah. Nothing in the Madhabs conflicts with the Qur’aan and Hadith. The different ways of Ibaadat, etc., which the Madhabs are applying, are the ways and methods of the Sahaabah which they had acquired from Rasulullah sallallahu alaihe wasallam. The differences were inherited from the Sahaabah and such differences are by Divine Decree, hence Rasulullah sallallahu alaihe wasallam said:
"The differences of my Ummat is a Rahmat". Rahmat means mercy.
Therefore, though the madhabs are different, they are all valid, and the differences are actually a blessing.
While the terms, Hanafi, Shaaf'i, etc. did not exist in the time of Rasulullah sallallahu alaihe wasallam and the Sahaabah, the teachings of these Madhabs, all had existed. While Bukhari Shareef did not exist, the Ahaadith contained in the book did exist. It is, therefore, pointless to pose the question of the lack of Madhabs during the time of Rasulullah sallallahu alaihe wasallam. There is unity in this diversity. Deen is the product of wahi (revelation), not the result of man’s desires. Since the hawa (desire) cannot find free-play within the chains of Taqleed the aim of the deviates is to refute the concept of Taqleed. But, breaking the chains of Taqleed is to enchain oneself with the shackles of the nafs.
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See also
"Taqlid"