derived from Arabic word q-l-d which mean to
place, gird or adorn with necklace
technically means the acceptance of another’s
statement without demanding proof or
evidence, on the belief that the statement is
being made in accordance with fact and proof
Condition That Allow Taqlid
Allowed for those
who do not have
and not fulfils the
qualification to be
“And We did not
send before you
any but men to
whom We sent
revelation, so ask
the followers of
the reminder if
you do not know”
Disadvantages Of Taqlid
follow blindly whatever statements been said by one person
regarding certain matters without questioning it
Similarly We never sent any Warner before you to any city
without the affluent among them saying, "We found our fathers
following a religion, and we are simply following in their
footsteps." Say: "What if I have come with better guidance than
what you found your fathers following?" They say: "We reject
what you have been sent with” Az-Zukhruf: 23-24
means striving to the utmost to
discover the law from the texts
through all possible means of
valid interpretation (Nyazee, 2002)
the ijtihad has several types such
as Ijma’, Qiyas, Istihsan,
Maslahah Mursalah, Istishab and
reform and revival that
can be referred as Islah
or Tajdid among the
Muslim scholars and
even in Islamic tradition
relates with every aspect
of human life such as
tajdid in thinking, political,
cultural, sciences and
technology, and social
sciences and humanities
For instance, in economic, Prof. Ungku
Aziz contributes in economic field by
suggests the establishment Of Lembaga
Urusan Dan Tabung Haji.
In educational setting, Prof Kamal Hasan
and Ustaz Muhammad El-Muhammady
introduced the concept of an integrated
Islamic education and many more.
Abdullah Alwi Hj. Hassan. (1999)
Abdur Rahman Ibn Yusuf. (2003). Fiqh al-imam: key
proofs in hanafi fiqh on taqlid and the hanafi
interpretation of the prophetic statement “pray as you
have observed me pray” (sahih bukhari). California:
White Thread Press.
Ust H Mujiburrahman. (2003). Argumentasi ulama
syafi’iah: terhadap beberapa tuduham bid’ah.
Surabaya: Mutiara Ilmu.
Mahmood Zuhdi Bin Abdul Majid. (1994). Beberapa
pemikiran tentang ijtihad, islah dan tajdid. Kuala
Lumpur: Dewan Bahasa Dan Pustaka.
‘Abdul Karim Al-Khatib. (2005). Ijtihad: menggerakkan
potensi dinamis hukum islam. Jakarta: Gaya Media
Imran Ahsan Khan Nyazee. (2002). Theories of
islamic law: the methodology of ijtihad. Kuala Lumpur:
Islamic Book Trust.
Mansur Noor. (2009). Revivalism and radicalism in
Islam: a pattern or an anomaly?, New Zealand
Journal Of Asian Studies 11, 1, 222-62.
Usman Muhammad Bugaje. (1991). The tradition of
tajdid In western bilad al-sudan: A study of The
genesis, development and patterns Of islamic
revivalism in the region 900 -1900 AD. (Doctoral
Dissertation, University Of Khartoum, Sudan).
Abdullah Alwi Hj. Hassan. (1999). Contribution of
muslim scholars in the national development of
malaysia. Seminar on regional muslim leadership.
Paper presented at Dewan Kuliah Utama Akademi
Pengajian Islam, Universiti Malaya.
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