Taqlid, Talfiq,
Ittiba’ in UshulFiqh Perspective
TasyaAnnisa
Students of Maulana Malik Ibrahim State Islamic University of Malang
e-mail: tasyaannisa123@gmail.com
Abstract: Along with the development of the times, the more problems
arising from the people related to fiqh. The condition of the people is even
more diverse. When talking about a law on an existing problem, there are some
people who just start to follow the words or sayings of someone without being
accompanied by an argument or in fiqh terms called taqlid.There are also those who move schools of thought in addressing the
problem or talfiq, and those who follow the words or words of others who are
accepted by knowing the reason or source of those words, both from the Quran or
the hadith as the proposition or called ittiba'. Various forms of one's actions
in dealing with problems related to fiqh and usulfiqh which will then be
discussed in the following article.
Keywords: Taqlid,
Talfiq, Ittiba’
A.
Introduction
People's problems will often arise along with the development of
the times. Starting from economic problems, politics, and so forth. The
problems that they experience certainly one way out can be taken from the Koran
and the hadith that has been explained related to the solution of the existing
problems.However, there are also a number of verses in the Koran that have not
been explained in detail so that it is discussed in fiqh. Aside from fiqh, it
is explained also in its usulfiqh. Therefore, in the science of fiqh and
ushulfiqh a problem can be found if it is understood also qawa'idulfiqhiyyah.
Those who have not fully understood the meaning of religion here also includes
the science of fiqh and usulfiqh,it might be easy to follow a person's words or
words without being based on the argument (which shows something, whether
sensory or meaningful, good or bad)[1] or
in terms of fiqh called taqlid. Besides that the term talfiq is the transfer of
schools. And what can make the heart more sure is ittiba 'or follow someone's
words or words based on a strong argument. Of the three terms, there are
actually those who allow or encourage to do it. Therefore, this article will
discuss the definition and the law.
B.
Taqlid
in the UshulFiqh Perspective
In the language of taqlid is a word that comes from Arabic namely
"qallada-yuqallidu-qilladan-taqlidan" which means to put a necklace
around the neck. The word taqlid can also be interpreted to imitate, follow
without any reason, and obey without argument. Meanwhile, according to what
others say about a religious law by not knowing information or reasons.[2]The
language experts, quoted by Al-Qardhawi, mentioned several meanings of taqlid
which include:
1. Ibn al-Hammam in his book at-Tahrir mentions that taqlid is to
follow the words of someone who is not one of the legal arguments with no
foundation based on the existence of the practice in the eyes of the law.
2. As-Syaukani in his book as-Sail al-Jarrar said that taqlid is a
practice based on one's opinion and without legal basis.
3. Al-Qaffal said the meaning of taqlid as the words of someone
whose source is unknown yet would be taken for granted.
4. Shaykh Abu Hamid or Isfirayini said taqlid is accepting an
argument from someone who cannot be used as evidence.
5. Imam Ghazali gives the definition of taqlid as receiving speech
without any proof.
6. IbnSubki in the book called Jam'ulJawami 'conveys the definition
of taqlid is the act of taking a word without knowing its reason.
Of the several definitions of taqlid above,
Al-Ghazali gives the simplest formulation, no more than three words. Therefore,
if the definition is analyzed according to what it is, it does not provide a
complete understanding, giving rise to questions that need to be explained.
From the word "accepting utterance" contained in the definition of
Al-Ghazali, the question arises: Whose speech or opinion was received? Is it
just a greeting? What if what is received is an act or behavior, is it called
taqlid as well? The word "without proof" in the definition also
contains the disguised way of receiving it and concerning the strength of the
person whose speech was received.
The definition put forward by Al-Asnawi
explains much of the obscurity found in the definition of Al-Ghazali. In the
definition of the word "take" instead of the word "accept",
but both mean the same thing. With the word "someone else" it is
clear that the word taken is his own word or opinion. The word "without
proposition" explains the meaning of "without proof" put forward
by Al-Ghazali.
But obscurity also arises from the word
"without that argument." The intention without the argument does not
mean that the opinion taken does not have any argument at all, but the party
who accepts or takes the opinion of others does not know the arguments put
forward by the other person. Regarding the question of how if what is taken or
accepted is an act, not a statement or opinion, it seems that the definition
has not provided an answer. Al-Mahalli, who narrated the book Jam'ul al-Jawami,
'explained that menrima or taking other than words, both in the form of deeds
and confessions are not called taqlid.
The people who receive taqlid are referred to as muqaliid (people
who bertaukid). The law of taqlid itself is prohibited or denounced. As the
word of God in QS. Al-Baqarah verse 170 which reads:
 |
Meaning: "And
when it is said to them," Follow what Allah has sent down, "they
answered," (No!) We follow what we found in our ancestors (do it).
"In fact, their ancestors did not know what and did not get a clue. "
Here are also the verses that explain the
law bertaqlid, which include:
1. Q.S al-luqman verse 21 which reads:
 |
Meaning:
"And when it is said to them," Follow what God has sent down!
"They answered," (No), but we (only) follow the habits that we found
from our ancestors. "Are they (will follow their ancestors) even though
the devil actually called them into the punishment of the blazing fire (Hell)?
"
The
above verse implies to forbid Muslims from taking part in practicing religion.
2. Q.S at-Taubah verse 122 which reads:
 |
Meaning: "And it is not fitting that the believers all go
(to the battlefield). Why do some of each group not go to deepen their
religious knowledge and to warn their people if they have returned so that they
can take care of themselves. "
The above verse implies that it is not necessary for all to study
religious knowledge, but it is sufficient for some people.[3]
It was also said by Al-Syaukani in his shariah called Syarah
Al-Azhar that taqlid was forbidden because it was an act of shirk and
misleading. In addition there are those who give honor to allow them to taqlid.
In this case the conversation arose among scholars who were quite widespread.
Where the conversation contains about:
First, the question relating to whether taqlid can make someone
more confident about an issue? In this case Imam Al-Ghazali explained that
taqlid is not the right thing to make oneself convinced of a problem,
especially religious issues both in the field of sharia and usul al-Din. While
the Ta'limiyah and Hayawiyah groups argue that to obtain the truth can only be
done through taqlid. Therefore they assume that the obligation to do ijtihad
and here is haram if ijtihad is not done by reasoning.
Al-Ghazali also rejects the arguments of the Ta'limiyah and
Hasyawiyah groups on the grounds that the truth of someone who performs taqlid
may not be clearly understood or known except by the evidence, both through the
truth of revelation and news from prophets and miracles that already exist. The
second reason is that the possibility of the muqallid error is well known.
Because if it is declared wrong, then it can also indicate an error when he is
carrying out worship or something else with the schools that are followed.
Secondly, regarding haram mubahnyabertaqlid in cases relating to
‘aqliyat or matters relating to usululuddin (aqeedah).Because the issue of
faith needs the existence of faith. In this case there were differences of
opinion from the scholars.
Regarding taqlid in matters of furu’(open issues including aqidah),
there are three opinions, namely:[4]
1.
Taqlid
may not be granted, but they must try to find out the arguments of ijtihadi law
or fatwa from mujtahid or mufti. This is the partial opinion of the Mu'tazilah.
2.
Taqlid
may be in matters of ijtihadiyah, not problems that have legal certainty in the
text of the Qur'an and Sunnah. This is Al-Jubba’i's opinion.
3.
Must
follow the opinion of mujtahid and take his fatwa (taqlid), because:
a.
The
Word of God in Surah Al-Hasyr verse 2 which reads:
 |
Meaning: "He is the one who expelled unbelievers among the
People of the Book from his hometown at the time of the first expulsion. You do
not think that they will come out and they are sure that their strongholds will
be able to defend them from Allah. then Allah brings (torment) to them from the
direction they did not expect. And God instilled fear into their hearts; so
they destroyed their houses with their own hands and the hands of the
believers. So take (that incident) to be a lesson, people who have views. "
b.
If people who are not mujtahid are required to do ijtihad, the
pastik will inconvenience and complicate the lives of ordinary people, and
disrupt their concentration in carrying out their basic duties or profession
every day, thereby reducing work productivity or their energy, because they are
forced to devote their energy and their minds for jihad.
The majority of scholars think that it is
forbidden to do taqlid in matters relating to the creed or usululuddin. Where
the opinion was corroborated by Ar-Razi who said that it is forbidden for
taqlid is for the Mujtahid or even the lay people to enter it. This is based on
the reason that in order to understand something related to faith, it is
necessary to have an understanding in advance by not simply following words or
utterances that have no proof. Because as stated in Q.S Muhammad verse 19 which
reads:
 |
Meaning: "So the truth is, that
there is no God (worthy of worship) besides Allah, and ask forgiveness for your
sins and for (the sins) of the believers, male and female. And Allah knows your
place of business and where you live. "
From the beginning
of the verse which means "Then know that there is no God (worthy of
worship) other than Allah", indicating that as Muslims must know the
existence of God as their Lord. And to find out the existence of the need for
the excavation of knowledge which then understand and not just follow along
without the existence of a reinforcing argument.[5]
Where that also applies to us who are encouraged to follow in the footsteps of
the prophet as Allah has said in Q.S Al-A'raf verse 158 which reads:
 |
Meaning: "Follow him (Prophet Muhammad), so that you will
receive guidance."
The above verse has the content that in order to obtain guidance
regarding the creed it must first be reasoned or know about its knowledge
first.
Third, Taqlid in the field of furu ’fiqhiyyah. In this case, it is
seen in terms of who is in taqlid and to whom he is doing taqlid.
As a scientific discipline in UsulFiqh, taqlid has a harmony in which
the first is al-muqalladfih or a particular topic that is the object of doing
taqlid. The topic is then explained with legal provisions as follows:
1.
Taqlid
in aqidah, which is related to faith. There are differences in scholars in this
case because there is mentioning the obligatory taqlid in matters of creed
because it is not allowed to make reasoning. But as for those who keep
mentioning it is haram for every Muslim even though he is a convert, on the
grounds that in the creed there needs to be mature thought and reasoning.
2.
Taqlid
in al-furu ’, which is related to one's worship. For this reason most scholars
allow to bertaqid but in accordance with what has been said by Allah in Q.S
an-Nahl verse 43 which reads:
 |
Meaning: "And
We did not send before you (Muhammad), but men who We gave revelations to them;
then ask someone who has knowledge if you don't know. "
For example,
people who ask for a legal fatwa on an issue with a mujtahid or mufti, those
who are then named as muqallid or people who bertaqlid. They must accept the
legal fatwa or ijtihadi law from the mujtahid or the mufti without having to
know the arguments. Because they are only governed by religion to ask people
who have knowledge as explained in the above verse.
3.
Taqlid
in usul al-din is the understanding of the obligatory, impossible, nature of
Allah. There is a difference of opinion among scholars regarding this matter,
which is that most scholars allow it on the grounds that Usul al-Din can be
included in the Furu category '.[6]
In
essence, related to taqlid there are those who forbid and there are those who
allow it with certain causes and reasons. However, the ulema of ushuliyyin
itself does not require taqlid on certain schools of law in determining the law
but permissible taqlid on other schools in certain cases as well.[7]
C.
Talfiqin
the UshulFiqh Perspective
Talfiq language can be interpreted as "uniting". Whereas
in ushulfiqh the definition is difficult to find. But in almost all literature,
this issue is alluded to in the discussion of people who ask for fatwas against
other mujahid imams when other problems are met. It can also be said as the
transfer of schools which are then called talfiq in the sense of doing charity
in religious matters by referring not to only one school but several schools of
thought.[8]
In another sense, talfiq is summarizing some laws from several
schools of thought and a number of different opinions on one issue. For
example, a wudoo and he rubs a few strands of hair from his head according to Shafi'i
schools. then he touched a woman without lust for taking the school of Imam
Malik, then he prayed. Then his prayer was canceled, because the taqlid of the
other schools was required not to bring him down in a matter agreed upon by the
original Imam of the school and the school he had just moved.
Talfiq like the example above is forbidden, because it concerns the
parts of one law on one issue. But if talfiq is about parts of several
problems, then it is permissible. For example, a person does a marriage
contract without a dowry with the Shafi'i school of taqlid, and without
witnesses, but with notification or announcement with the Imam Malik taqlid,
then the marriage contract is valid. Because Imam Malik never said the
illegitimate marriage of people who taqlidmadrabi Imam Shafi'i in the matter of
dowry.And if this is not the case, then all marriages of people who are carried
out according to Imam Shafi'i'smadzhab are considered invalid according to Imam
Malik.
Likewise, Imam Shafi'i never said that the marriages of those who
did the Malik taqlid were invalid on the matter of witnesses. And if this is
not the case, then all marriages conducted according to the Imam Malik school
of thought are considered invalid according to Imam Shafi'i.
There are also those who understand Talfiq in a narrower scope,
namely in one particular problem. For example talfiq in terms of the legal
requirements of marriage, namely by: regarding the requirements of a marriage
guardian to follow one particular school, as well as the requirements for the
mention of dowry to follow another school.
Regarding the law of talfiq itself, the scholars discussed this.
This problem does not become a discussion among scholars who allow to follow
other schools or in the sense that here do not have to follow just one school,
or to a mufti (fatwa giver or a mujtahid). So it is with scholars which only
allows to attend one school.
Therefore they no longer need to discuss Talfiq because basically
Talfiq is a school of thought. What still needs to be discussed about Talfiq is
from among the ulemas who do not require to attend a madzhab. The aim of some
scholars who reject Talfiq is to seek convenience. To be cautious when engaging
in adherence there are a number of conditions put forward by al-Alai followed
by al-Tahrir which as narrated by al-Quduri and Imam Ahmad, followed by
IbnHamdan and IbnSyureih, where these requirements include:
1. The
proposition derived from the opinion of the school of thought is considered to
be diligent and strong.
2. Opinion from
other schools of thought is something that is considered to be careful in the
practice of religion.
The scope of talfiq is limited to the problem of dubious ijtihad
(dzanniyah). While everything that is clear according to the Qur'an and
religion so that the law is known is haram, it is not included in the scope of
talfiq.[9]
D.
Ittiba’
in theUshulFiqh Perspective
Ittiba
’is the opposite of taqlid. Where taqlid follows without an argument while
ittiba ’follows with an argument. In language ittiba 'can be interpreted uswah
(berpanutan), iqtifa' (trace), qudwah (purification). According to the term
ittiba 'is the speech or words of others who received by knowing the reason or
source of these words, both from the Koran or the hadith as the proposition.
Ittiba
'can also be interpreted as a process of imitation based on thought which is a
collection of material, attention, exaltation.[10]In
the perspective of sharia itself is to follow certain opinions based on the
correct proposition.[11]
As for people who follow the
proposition or ittiba 'called muttabi'. Here is the word of God regarding the
suggestion for muttabi ', which is contained in Q.S Al-A'raf verse 2 which
reads:
 |
Meaning: "(This
is) the Book which was revealed to you (Muhammad), so don't be stuffy with it,
so that you warn with it and become a lesson for those who believe."
Mujtahid is a place for questions and references for ordinary
people. They are obliged to follow the law of ijtihadimujtahid, without having
to know their arguments. Because the mujtahid must rely on all of his opinions
on the arguments of sharia ', even though he did not explain his arguments to
the lay people who ask for his fatwa. And the mujtahid of friends and tabi'in
give a lot of legal fatwa to the general public without explaining the basis of
the fatwa, and they can also accept the fatwa or ijtihinya law well (without
any objections at all).
However, this does not mean that no one follows the law of ijtihadi
knowing their arguments are certainly higher levels than those who follow the
law of ijtihadi without knowing his arguments. Therefore, some scholars give
the name muttabi ', not muqallid to people who follow the ijtihadi law by
knowing the arguments used as the basis of the ijtihinya law.
The other understanding of muttabi 'is that people are able to
produce opinions, but by following the opinions and ways that have been
pioneered by previous scholars. Mujathid in the rank of mujahidmuntasib,
mujahidmadzhab, mujahidmurajjih, and mujtahidmuwazim (which have been explained
in the discussion about ijtihad). What distinguishes the muttabi 'from the
muqallid itself is that it still follows the opinions of others or the methods
devised by others, it is not appropriate to call it mujtahid (in the absolute
sense). But because when he followed the opinions of others, he knew well the
opinions of others who followed him, so it was not right if he was named
muqallid.
In the verse there is the phrase "participate" it is a
command, each command must be done. This mandatory stipulation there is no
other information that becomes qarenah change it. This means that it is obligatory
to share information from Allah and from the Rasul. In addition to these
information, there are still many verses of the Koran and the Hadith of the
Prophet and the sayings of Imams, Ulemas who oblige every Muslim to follow in
their footsteps and journey.
Here as for the purpose of ittiba 'are as
follows:
1. It
is expected that every Muslim, even though relatively ordinary, can still
practice Islamic teachings with full confidence.
2.
So
as not to just accept words without evidence.[12]
3.
To
be more stable in carrying out worship to God.
There are two types of ittiba, namely:
1.
Ittiba 'to
Allah and His Messenger. As contained in Q.S Al-A'rafverse 3 which reads:
Ittiba 'to
Allah and His Messenger. As contained in Q.S Al-A'rafverse 3 which reads:
Meaning: "Follow what is revealed to you from your Lord,
and do not follow other than Him as leader. You very little take lessons.
"
2.
Ittiba
'to other than Allah and His Messenger. In this case the scholars differed.
Some allow and some forbid it.
But more is
forbidden because ittiba 'is a condition of the acceptance of worship of
Muslims to God and not on the other.[13]While
the apostles will be a means to add love to him. Therefore it is rarely found
ittiba 'in other than Allah and His Messenger.
E.
Closing
Addressing
the problems that occur in religious life related to fiqh. Of course there are
various differences in resolving these problems. Some are taking steps to
follow someone's words even without an argument. As for those who move schools
of thought in order to facilitate the implementation of worship and those who follow
the words or sayings of a person based on the evidence in the Al-Quran or
hadith. In essence, these three things are taqlid, talfiq or ittiba ', as
Muslims we need to first understand each of the three meanings of the terms in
order to not be mistaken in taking steps when finding issues about religion,
especially fiqh issues.
BIBLIOGRAPHY
Abdul WahhabKhallaf. “IlmuUshulFiqh”,terj.
Moh.Zuhridan Ahmad Qarib Semarang: DINA UTAMA, 1994.
Alfa Syahriardan Ahmad FauzanMubarok.“AnalisisKritisImplementasiTakliddalamBeragamadalamTinjauanUshulFiqhEmpatMadzhabdanPengaruhnyaterhadapNilai-NilaiKebangsaan
Negara KesatuanRepublik Indonesia (NKRI)”.Yudisia 2018.Vol. 9 No. 1.
Amir Syarifuddin. “UshulFiqh”.
Jakarta: KENCANA, 2008.
H.E. SYIBLI SYARJANA. “PemikiranUshulFiqh
Al-SyaukaniTelaahterhadapKitabIrsyad Al-FuhulIlaTahqiq Min Ilm Al-Ushul”.AL-QALAM
2007.Vol. 24 No. 3.
MasjfukZuhdi. “PengantarHukumSyariah”.
Jakarta: PT Saksama, 1987.
MohamadRana, "TalfiqdalamBermadzhab (KajianPemikiranIbnu Hosen)".
Mahkamah 2017.Vol. 2 No. 1.
NazarBakry. “FiqhdanUshulFiqh”.
Jakarta: PT RajaGrafindoPersada, 2003.
NurKhasanah,
AchmadIrwanHamzani, HavisAravik, "TaqliddanTalfiqdalamKonsepsiHukum".
Mizan 2019.Vol. 3 No. 2.
Rahendra Maya. “Konsep
Al-Ittiba’ dalamPerspektif Al-Qur’an danHadits”.Al-Tadabbur 2014.Vol. 1 No.
1.
RasyidaArsjad. “TalfiqdalamPelaksanaanIbadahdalamPerspektifEmpatMadzhab”.CENDEKIA
2015.Vol. 1 No. 1.
ZulfatmiBudiman, "KebenaranRasulullah SAW danSahabatnya: Analisis Proses
PeneladananBerbasisTeoriIttiba’ An-Nahlawy". JALIE 2018.Vol. 2
No. 1.
Notes:
1.
Abstrct in English and Indonesian
2.
There is no citation in abstract, so please erase it
[1]Abdul
WahhabKhallaf. “IlmuUshulFiqh”.Moh.Zuhridan
Ahmad QaribSemarang: DINA UTAMA, 1994, hal. 18.
[2]NazarBakry. “FiqhdanUshulFiqh”.Jakarta: PT
RajaGrafindoPersada, 2003, hal. 61.
[3]Amir
Syarifuddin. “UshulFiqh”.Jakarta:
KENCANA, 2008, hal. 437.
[4]MasjfukZuhdi. “PengantarHukumSyariah”.Jakarta: PT
Saksama, 1987, hal. 150.
[5]Amir
Syarifuddin. “UshulFiqh”.Jakarta:
KENCANA, 2008, hal. 438.
[6]NurKhasanah,
AchmadIrwanHamzani, HavisAravik, "TaqliddanTalfiqdalamKonsepsiHukum".
Mizan 2019.Vol. 3 No. 2, hal157.
[7]MohamadRana, "TalfiqdalamBermadzhab (KajianPemikiranIbnu Hosen)".
Mahkamah 2017.Vol. 2
No. 1, hal4.
[8]Amir
Syarifuddin. “UshulFiqh”.Jakarta:
KENCANA, 2008, hal. 453.
[9]RasyidaArsjad. “TalfiqdalamPelaksanaanIbadahdalamPerspektifEmpatMadzhab”.CENDEKIA
2015.Vol. 1 No. 1, hal64.
[10]ZulfatmiBudiman, "KebenaranRasulullah SAW danSahabatnya: Analisis Proses
PeneladananBerbasisTeoriIttiba’ An-Nahlawy". JALIE 2018.Vol. 2
No. 1, hal150.
[11]Alfa
Syahriardan Ahmad FauzanMubarok.“AnalisisKritisImplementasiTakliddalamBeragamadalamTinjauanUshulFiqhEmpatMadzhabdanPengaruhnyaterhadapNilai-NilaiKebangsaan
Negara KesatuanRepublik Indonesia (NKRI)”.Yudisia 2018.Vol. 9 No. 1, hal107.
[12]Amir
Syarifuddin. “UshulFiqh”.Jakarta:
KENCANA, 2008, hal. 460.
[13]Rahendra
Maya. “Konsep Al-Ittiba’
dalamPerspektif Al-Qur’an danHadits”.Al-Tadabbur 2014.Vol. 1 No. 1, hal30.
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