All of this, then, applies to people other than the general public, for the ordinary masses must—whenever a new case arises—follow their scholars. They cannot discern where the proof lies, nor can they, because of limited understanding, reach knowledge of it. Knowledge is acquired in levels, and there is no way to reach the highest without first attaining the lowest; that is the very barrier that stands between the laity and the pursuit of evidence. Allah knows best.

The scholars have unanimously agreed that the laity are required to follow their scholars and that they are the ones intended by Allah’s words: “So ask the people of knowledge if you do not know” (Q 16:43). They are also unanimously agreed that a blind man, when uncertain about the qiblah, must rely on someone he trusts who knows its direction; likewise, anyone who has no knowledge or insight into the rulings by which he worships must necessarily imitate his scholar. The scholars further concur that it is impermissible for lay people to issue fatwas, and this—Allah knows best—is because they are ignorant of the principles on which declarations of lawful and unlawful, and other statements of knowledge, are based.

However, I consider the blanket statement that every layperson must practice taqlid to be flawed. Remember that taqlid means acting on another person’s word without proof. Often it is easy for some intelligent members of the public to recognize the evidence because it is clear in the text that has reached them. Who would claim, for instance, that the Prophet’s ﷺ words, “Tayammum is a single strike upon the face and the hands,” do not make the proof plain to them—even to those less intelligent than they? Therefore, the correct view is that only the one who is incapable of understanding the evidence is obliged to resort to taqlid. Allah does not burden a soul beyond its capacity.