Habib Widi Firdausi

Muhammad Abduh’s Perspective on Taqlid

Introduction

Muhammad abduh’s perspective on taqlid. Explore Muhammad Abduh's rationalist critique of taqlid, examining his views on following scholars. Discover how his criticism aimed to base authority on competence, not abolish it.

Abstract

This study focuses on Muhammad Abduh’s thought on taqlid. The aim of the research is to examine and analyze the concept of taqlid as understood and criticized by Muhammad Abduh. The research problem addressed is: How is the concept of taqlid understood and critiqued within the framework of Muhammad Abduh’s rationalism? This study employs a qualitative library research method, which involves collecting data, information, and various sources available in the literature. The background of this research lies in the notion of taqlid, which refers to following the opinions of scholars without understanding the underlying evidence or arguments a subject of long-standing debate. On the one hand, taqlid is seen as a means to preserve the continuity of Islamic legal tradition (fiqh). On the other hand, it has been criticized for hindering intellectual progress and the exercise of ijtihad. The findings of this study reveal that Abduh’s criticism of taqlid was not aimed at abolishing the authority of scholars altogether. Rather, it sought to ensure that scholarly authority is grounded in scientific competence and contextual understanding. Accordingly, the key points of Muhammad Abduh’s critique include: excessive veneration of teachers, the proliferation of legal texts, the weakening of the Islamic state (daulah Islamiyah), the political authority of the sultan, the finality ascribed to mujtahid positions, the lack of attention to scientific knowledge, and the emergence of multiple legal schools (madhhab).

Review

This study, titled "Muhammad Abduh’s Perspective on Taqlid," offers a focused examination of a crucial topic in Islamic intellectual history: Muhammad Abduh’s nuanced thought on *taqlid* (following scholarly opinion without understanding its basis). The research clearly articulates its aim to analyze Abduh’s understanding and critique of *taqlid* through the lens of his rationalist framework, addressing the central question of how this concept is understood and critiqued within that context. Employing a qualitative library research method, the study relies on a comprehensive collection of existing literature, a suitable approach for a historical and conceptual analysis of this nature. The abstract effectively introduces the long-standing debate surrounding *taqlid*, establishing the relevance of the inquiry to both the preservation of Islamic legal tradition and the pursuit of intellectual progress. A significant strength of this research lies in its detailed exposition of Abduh’s position, moving beyond a simplistic portrayal of his stance on *taqlid*. The study’s finding that Abduh’s criticism was not aimed at the wholesale abolition of scholarly authority, but rather at ensuring its grounding in scientific competence and contextual understanding, is a vital insight. This nuance contributes significantly to a more accurate understanding of Abduh's reformist project. The abstract effectively highlights the specific targets of Abduh's critique, including "excessive veneration of teachers, the proliferation of legal texts, the weakening of the Islamic state, the political authority of the sultan, the finality ascribed to mujtahid positions, the lack of attention to scientific knowledge, and the emergence of multiple legal schools." This detailed enumeration demonstrates a thorough engagement with Abduh's arguments and provides valuable granularity to the discussion. This study makes a commendable contribution to the scholarship on Muhammad Abduh and the broader discourse on Islamic reform. By meticulously outlining the multi-faceted nature of Abduh’s critique of *taqlid*, the research offers important lessons for contemporary Islamic thought, particularly concerning the balance between tradition and renewal, and the imperative for critical intellectual engagement within religious scholarship. The paper's clear objectives, sound methodology, and nuanced findings position it as a valuable addition to the field, deepening our understanding of a pivotal figure in modern Islamic intellectual history and providing a solid foundation for further discussions on the evolution of Islamic legal and intellectual authority.

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