so we must know what the messengers said, in order to act upon it.

However, taqlīd (following another’s opinion without knowing its evidence) is permissible in cases of necessity, due to Allah’s saying: “So ask those who have knowledge if you do not know.” [al-Naḥl: 43] Thus, if we are unable to know the truth through its evidence, then we must ask. For this reason, Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said: “Taqlīd is like eating carrion: if one is able to derive the evidence for himself, then taqlīd is not permissible for him.” (1)

From al-Muqniʿ of the Imam ……………

His statement, “From al-Muqniʿ,” is a prepositional phrase functioning as an adjective for “abridgement.” Al-Muqniʿ is the title of a book by al-Muwaffaq, may Allah have mercy on him, the author of Zād al-Mustaqniʿ.

His statement, “the Imam,” involves a degree of leniency, for al-Muwaffaq was not like Imam Ahmad, al-Shafiʿi, Malik, or Abu Hanifah. Rather, he was an Imam in a qualified sense: there were those who supported and adopted his views, and in this respect he may be regarded as an Imam. As for the rank of imamate comparable to that of Imam Ahmad and those like him, he did not attain it.

In recent times, the use of the title “Imam” has become widespread among people, to the extent that even some of the least learned are given this title. If this went no further than the wording, it would be of little consequence; but it extends to its meaning, for when a person sees someone described as an Imam, he takes that person’s views as an example to follow, even though he is undeserving of it.

This is like their present practice of saying that everyone killed in a battle is a martyr. This is forbidden: it is not permissible to testify that any particular individual is a martyr. Al-Bukhari, may Allah have mercy on him, gave this matter the following chapter heading: “Chapter:”