(1) Tabaqat al-Subki, 5/344; al-Muntazam, 9/102; al-Dawudi, 2/340; al-Bidaya, 12/140. (2) Al-Muntazam, 9/102; al-Bidaya, 12/154— the latter adds: “and the elementary-school children.” It is highly improbable that a statement of this kind should be attributed to an imam who authored numerous works on creed, worship, and transactions, all buttressed with proofs and clear arguments. The only conceivable excuse would be that he uttered it in a moment of weakness or distraction—words spoken in such a state carry no legal weight. How could he advise his questioners to follow “the religion of old women,” when God repeatedly urges us in the Quran to reflect and reason, and when the mujtahid imams unanimously agreed that one must be guided by the Quran and the sunnah of His Prophet ﷺ, and that blind imitation (*taqlid*) which turns people away from them is forbidden? They never set themselves up as legislators to be obeyed; rather, they acted as guides so that people might find the right path. Anyone acquainted with the early centuries knows that the Muslims of the first two generations did not imitate specific persons; they did not simply accept scholars’ opinions. Even the layman among them was clear about his religion, aware of the source of every ruling he practiced. The scholars of the early period taught Islam by explaining God’s Book and the sunnah of His Messenger ﷺ. When an uninformed person asked about God’s ruling, he was answered with: “God has said such-and-such,” or “The Prophet ﷺ said, did, or approved such-and-such.” If the respondent had no direct textual evidence, he would mention the practice of the righteous predecessors, what he considered closest to that guidance, or direct the questioner to someone more knowledgeable. The surest road to truth in lofty matters is independent inquiry based on the method set forth in the Quran and articulated by the Prophet ﷺ. (3) Al-Ansab, 7/140.