TAQLÎDÎ – تَقْليدي

 

Literally: Imitating. Imitation. Imitated. Imitative. A following closely or imitating the words or acts of another, especially in matters of religion, whether the person followed has the right to lead or not. Blind or implicit obedience and imitation in matters of faith.

Taqlîdî is that which arises out of blind or implicit obedience.

 

“O brother studying this risale with equity! Do not say, "why cannot I immediately understand this 'Tenth Word' in all its details?" and do not be saddened by your failure to understand it completely. For even a genius of hikmah such as Ibn Sina said that, اَلْحَشْرُ لَيْسَ عَلَى مَقَايِيسَ عَقْلِيَّةٍ 1 . He judged that “we have îmân in the resurrection, but the mind (‘aql) cannot go down that path.” Similarly, all the ‘ulamâ of Islam unanimously have judged that “resurrection is a revealed matter, its proof is revelation2 ; it cannot be gone to that by the mind.” Indeed, so profound, and at the same time, a path which is so exalted in a ma’nawî aspect cannot suddenly become a public highway for the exercise of the mind. But we should offer a thousand shukr that Al-Khâliq Who is Rahîm has bestowed upon us this much of that profound and elevated path, by means of the faydh of Al-Qur'an Al-Hakîm and His rahmah, in an age when the taqlîd has shattered and the submission (taslîm) has decayed. For the amount vouchsafed to each of us is enough for the salvation of our îmân. Being content with the amount that we have been able to understand, we should reread the risale and seek to increase our comprehension.

One of the mysteries is that it cannot go down the path of resurrection by the mind, since the supreme gathering, resurrection, is through the manifestation of Al-ism al-â’dham, only through beholding and demonstrating the great deeds evident in the supreme (â’dham) manifestation of Al-ism al-â’dham of Janâb-i Haqq and each of the other Names, it is possible to prove that resurrection is as simple as the spring and it is possible to attain certain idh'ân and tahqîqî îmân. Thus do matters appear and thus they are demonstrated in this 'Tenth Word', by means of the faydh of the Qur'an. Were it not for this faydh, and were the mind to be left to its own petty and narrow devices, it would be impotent, and condemned to taqlîd.” The Words ( 106-107 )

 

“one who cannot attain to the utmost degree of Names like Qadîr and Muhyî through the legacy of Ahmad (ASM), accepts the supreme resurrection of the dead and Great Qiyâmah with taqlîd, and states “it is not a matter which pertains to mind”. For the haqiqah of the resurrection and Qiyâmah is the place of the manifestation of Al-ism al-â’dham and of the supreme (â’dham) degree of certain other Names. Those whose consideration cannot rise there are compelled to taqlîd. While those whose thoughts can enter there, see the resurrection and Qiyâmah as easily as day and night, and spring and winter, and accept it with the ease of heart.

Thus, it is due to this mystery that the Qur'an speaks of the resurrection and Qiyâmah at the supreme (â’dham) level and in the most perfect detailed manner, and our Prophet ‘Alayhissalâtu Wassalâm, who is the place of manifestation for Al-ism al-â’dham , taught it thus. And as required by the hikmah of guidance (irshad), the former prophets did not teach their ummahs, which were at a somewhat simple and primitive level, about the resurrection at the supreme (â’dham) level and with the most extensive details. It is also due to this mystery that some of the people of walâyah did not see or could not demonstrate some of the pillars of îmân at the greatest degree. It is also due to this mystery that there are pronounced differences in the degrees of ‘ârifs in ma’rifatullah.” The Words (  349-350 )

 

KNOW that if you turn to Taâ’lâ supposing that He is known and recognized, He will be unknown and unrecognized for you. Because this knowing and recognizing are the results of a commonplace familiarity, an imitation (taqlîd) through hearing and the common conventional terms. Such knowledge has no share from the haqiqah. That knowledge is limited and is far from explaining the absolute attributes of Allah. They may be a sort of title for the consideration of The Most Pure and Holy Essence (Dhât Al-Aqdas).

But if you turn to Him by accepting Him as unknown, then the rays of His ma’rifat and the flashes and nûrs of the attributes of Allah will be unfolded to you.

Al-Mathnawî Al-Nûrî 282-283

 

“Third Point: My ‘Azîz Brothers! It has occurred to my heart many times and I would anticipate the mystery of “Why has Imam ‘Ali (ra) attached such great importance to the Risale-i Nur and the Risale of Âyetu’l Kubra4 in particular?” Lillahilhamd I have been warned.

I will for now only provide a small indication to the mystery that unfolded.

It is as follows: Since a distinguished feature of the Risale-i Nur is to express powerfully and decisively the final and most universal point of support of îmân; this feature is found to shine most extraordinarily in the Risale of Âyetu’l Kubra. And in this strange age, the fight between kufr and îmân has extended to that final point of support and has made everything rest on this. For example: In the same way that two battalions fight out across a large battlefield in which all forces on both sides have gathered. The enemy employs all means to activate the destructive weapon of its greatest army in order to aid its own battalion and to remarkably reinforce its ma’nawî strength. It uses any means to break the ma’nawî strength of the battalion of the people of îmân and destroys the solidarity amongst its members. It scatters the reserve forces by making an important point of support incline to themselves. It deploys a community which cooperates by the spirit of societies and committees against each soldier of the Muslim battalion. At a time when it works to destroy all its ma’nawî strength, someone like Khidhr appears and says to the battalion: “Do not despair! You have such an unshakable point of support, such undefeatable magnificent armies, and such inexhaustible reserve forces, that even if the world were to unite, it could not challenge it. One of the reasons you are being overwhelmed now is that you are sending a single soldier against a whole community and ma’nawî collective personality. Strive so that with the powerful ma’nawî strength each soldier receives from the ma’nawî benefit of their circle – which are their points of support – every soldier can take on the form of a ma’nawî collective personality and society.” He provided complete conviction.

In exactly the same way – with regard to this century being the age of jamâ’ah - the people of dhalâlah attacking the people of îmân by means of societies and committees, become a ma’nawî collective personality and wicked rûh spoiling the collective conscience and communal heart of the Muslim world. They tear down the sacred veil of Islam protecting the taqlîdî belief of the ‘awâm and burn away the inherent feelings that have come through the tradition which keeps the life of îmân alive. While each Muslim tries despairingly to save themselves from this terrible fire, the Risale-i Nur comes to their aid like Khidhr and shows its final army which surrounds the universe {Note: A force that cannot disperse the universe cannot harm it} and through kashf, Imam ‘Ali (ra) saw the Risale of Âyetu’l Kubra as a wondrous soldier serving to deliver overwhelming material and ma’nawî aid and shown it attaching great importance. You can implement the other points in the analogy so that a summary of that mystery can be seen.

The Kastamonu Addendum (63)