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Imitation of the Dead (Arabic: التقلید من المیت) refers to the act of imitating a mujtahid who has passed away.[1] This practice stands in contrast to imitating a living mujtahid.[2] The question of imitating the dead typically arises when a living mujtahid is accessible and the mukallaf (an individual obligated to observe religious precepts) has the ability to consult him.[3]

Five distinct views have been proposed regarding the ruling on imitating the dead:

  • Certain jurists posit that the life of the mujtahid is a prerequisite for imitation;[4] consequently, they deem the imitation of the dead impermissible, whether initiated ab initio or continued after the mujtahid's death.[5] Proponents of this view claim a consensus among jurists on the matter,[6] asserting there is no disagreement regarding the ruling.[7] Wahid al-Bihbahani identifies this stance as a distinctive characteristic of the Imami school.[8] Their arguments supporting the restriction of imitation to a living mujtahid rely on intellectual proofs[9] as well as scriptural evidence, including the Verse of Nafr, the Verse of Ahl al-Dhikr, and the Verse of Kitman.[10] Furthermore, the necessity of managing Hisbiyya affairs and issuing fatwas regarding Newly emerged issues are cited as reasons for prohibiting initial imitation of the dead.[11] It is further argued that in the context of imitation, the criterion is the mufti rather than the fatwa itself; since the mufti must be a living mujtahid—unlike narrators of hadith, where the validity rests on the narration regardless of the narrator's life status—imitation is restricted to the living.[12]
  • Among Shi'a scholars, the Akhbaris maintain that imitating a deceased individual who was a narrator of hadith is permissible and valid, provided the deceased did not rely on independent inference (istinbat).[13] Additionally, al-Mirza al-Qummi, in his work Jami' al-shatat, regards the imitation of the dead as permissible.[14] Advocates for the permissibility of initial imitation of the dead argue that the verses and narrations authorizing the imitation of a mujtahid are absolute (mutlaq) regarding validity (hujjiyya) and contain no restrictions based on the mujtahid's status as living or deceased.[15] Further arguments include intellectual proofs,[16] Rational custom (sira of uqala),[17] and the istishab (presumption of continuity) regarding the permissibility of imitation or the validity of the mujtahid's fatwa.[18]
  • Some jurists distinguish between initial imitation and continuing to imitate the dead; they hold that while initiating imitation of a deceased mujtahid is impermissible, remaining on his imitation after his death is allowed.[19]
  • Fadil al-Tuni asserts that if a deceased mujtahid issued a fatwa based directly on the text of the Qur'an and narrations, imitating him is permissible; however, if the fatwa was derived through his own inference, imitation is not permitted.[21]

Notes

  1. ↑ Jam'ī az Muḥaqqiqīn, Farhang-nāma-yi uṣūl-i fiqh, 1389 Sh, p. 352.
  2. ↑ Jam'ī az Muḥaqqiqīn, Farhang-nāma-yi uṣūl-i fiqh, 1389 Sh, p. 352.
  3. ↑ See: Al-Anṣārī, Maṭāriḥ al-anẓār, Āl al-Bayt, vol. 2, p. 432.
  4. ↑ See for example: Al-Shahīd al-Thānī, Munyat al-murīd, 1409 AH, p. 305; Ibn Shahīd al-Thānī, Ma'ālim al-dīn, Mu'assisa al-Fiqh, vol. 1, p. 110; Al-'Allāma al-Ḥillī, Qawā'id al-aḥkām, 1413 AH, vol. 1, p. 526.
  5. ↑ See for example: Al-'Allāma al-Ḥillī, Tahdhīb al-wuṣūl, Mu'assisa Imam 'Ali, vol. 1, p. 289; Fakhr al-Muḥaqqiqīn, Īḍāḥ al-fawā'id, 1387 AH, vol. 1, p. 399; Al-Anṣārī, Maṭāriḥ al-anẓār, 1425 AH, vol. 2, p. 560.
  6. ↑ Al-Najafī, Jawāhir al-kalām, 1362 Sh, vol. 21, p. 402.
  7. ↑ See for example: Al-Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 3, p. 109.
  8. ↑ Waḥīd al-Bahbahānī, Al-Fawā'id al-ḥā'iriyya, 1515 AH, p. 260.
  9. ↑ Al-Muqaddas al-Ardabīlī, Majma' al-fā'ida wa l-burhān, 1387 Sh, vol. 7, p. 547; Kāshif al-Ghiṭā', Al-Nūr al-sāṭi', 1381 AH, vol. 2, p. 363; Ākhūnd al-Khurāsānī, Kifāyat al-uṣūl, 1409 AH, p. 476.
  10. ↑ Ḥā'irī Iṣfahānī, Al-Fuṣūl al-gharawiyya, 1404 AH, p. 419; Kāshif al-Ghiṭā', Al-Nūr al-sāṭi', 1381 AH, vol. 2, p. 357.
  11. ↑ Kāshif al-Ghiṭā', Al-Nūr al-sāṭi', 1381 AH, vol. 2, p. 354.
  12. ↑ Kāshif al-Ghiṭā', Al-Nūr al-sāṭi', 1381 AH, vol. 2, p. 358.
  13. ↑ See for example: Astarābādī, Al-Fawā'id al-madaniyya, vol. 1, p. 299; Fayḍ Kāshānī, Safīnat al-najāt, 1387 Sh, p. 53; Jazā'irī, Manba' al-ḥayāt, 1401 AH, vol. 1, pp. 5-6.
  14. ↑ Al-Mīrzā al-Qummī, Jāmi' al-shatāt, 1377 Sh, vol. 4, p. 469.
  15. ↑ Mujāhid, Mafātīḥ al-uṣūl, 1424 AH, p. 624; Fāḍil al-Tūnī, Al-Wāfiya fī uṣūl al-fiqh, 1412 AH, p. 305.
  16. ↑ Al-Mīrzā al-Qummī, Jāmi' al-shatāt, 1377 Sh, vol. 4, p. 469.
  17. ↑ Kāshif al-Ghiṭā', Al-Nūr al-sāṭi', 1381 AH, vol. 2, p. 382.
  18. ↑ Kāshif al-Ghiṭā', Al-Nūr al-sāṭi', 1381 AH, vol. 2, p. 367.
  19. ↑ See for example: 'Irāqī, Nihāyat al-afkār, 1417 AH, vol. 4, p. 258; Ṭabāṭabā'ī Yazdī, Al-'Urwat al-wuthqā, 1421 AH, vol. 1, pp. 17-18; Imam Khomeini, Taḥrīr al-wasīla, 1392 Sh, vol. 1, p. 9; Tabrīzī, Istiftā'āt-i jadīd, 1385 Sh, vol. 2, p. 17; Makārim Shīrāzī, Istiftā'āt-i jadīd, 1427 AH, vol. 3, p. 18.
  20. ↑ Al-Muqaddas al-Ardabīlī, Majma' al-fā'ida wa l-burhān, 1387 AH, vol. 7, p. 547.
  21. ↑ Fāḍil al-Tūnī, Al-Wāfiya, 1412 AH, p. 307.
  22. ↑ Jannātī, "Introduction" in Fiqh wa zamān, 1385 Sh, pp. 22-28; Jannātī, "Introduction" in Taṭawwur-i ijtihād, 1386 Sh, vol. 1, pp. 33-38.

References

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