Question:

Which people are excused from religion by the scholar At-Tusi?

Answer:

Muhammad Ibn Al-Hasan At-Tusi writes:

واما المستفتى فعلى ضربين أحدهما أن يكون متمكنا من الاستدلال والوصول إلى العلم بالحادثة مثل المفتي، فمن هذه صورته لا يجوز له أن يقلد المفتى ويرجع إلى فتياه، وانما قلنا ذلك، لان قول المفتى غاية ما يوجبه غلبة الظن، وإذا كان له طريق إلى حصول العلم فلا يجوز له أن يعمل على غلبة الظن على حال

“The one who seeks enlightenment (fatwa) is of two kinds. It is possible for one kind to obtain the proof (Dalil) and to get the knowledge (Ilm) about the issue like the one who performs enlightenment (fatwa). In his situation, it is not permissible for him to imitate (Taqlid) someone you ask for enlightenment (fatwa) and to refer (Marja’) to his enlightenment (futya) , and we say this because the statement of the person you ask for enlightenment (fatwa) leads to the fact that you are more likely to engage in conjecture (zann), and if a way was open to him to get the knowledge (Ilm), then it is not permissible for him to act according to what is more likely to be conjecture (zann) at the moment.” [Uddat-ul-Usul, Volume 2 Page 729]

وأما إذا لم يمكنه الاستدلال ويعجز عن البحث عن ذلك، فقد اختلفت قول العلماء في ذلك فحكي عن قوم من البغداديين انهم قالوا لا يجوز له أن يقلد المفتى، وانما ينبغي أن يرجع إليه لينبهه على طريقة العلم بالحادثة، وان تقليده محرم على كل حال، وسووا في ذلك بين احكام الفروع والأصول. وذهب البصريون والفقهاء بأسرهم إلى أن العامي لا يجب عليه الاستدلال والاجتهاد، وانه يجوز له أن يقبل قول المفتى. فاما في أصوله وفي العقليات فحكمه حكم العالم في وجوب معرفة ذلك عليه، ولا خلاف بين الناس انه يلزم العامي معرفة الصلاة اعدادها، وإذا صح ذلك وكان علمه بذلك لا يتم الا بعد معرفة الله تعالى، ومعرفة عدله، ومعرفة النبوة، وجب أن لا يصح له أن يقلد في ذلك، ويجب أن يحكم بخلاف قول من قال يجوز تقليده في التوحيد مع ايجابه منه العلم بالصلوات

“But as for the one for whom it is impossible to acquire the proof (Dalil) and of making research on it, there is disagreement among the knowers (Alim). A group of Baghdad residents are reported to have said: “It is not permissible for him to imitate (taqlid) someone whom one asks for enlightenment (fatwa), and he is only to return to him (marja’) to inform him how to obtain the knowledge (Ilm) about the matter, and imitation (taqlid) is forbidden in any case (haram).” Nor do they make any distinction between the judgments of the branches (Furu’) and the foundations (Usul). Meanwhile, the people of Basrah, who are residents of Basrah, and the people of understanding (Faqih) with their families, are of the opinion that it is neither a duty (Wajib) for the layman to obtain the proof (Dalil) nor to make an independent effort (Ijtihad), and that he is allowed to accept the statement of whomever is asked for enlightenment (fatwa),whereas, however, with regard to its foundations (Usul) and things concerning the intellect (Aqliyyat), he is to be judged like the knower (Alim) and is obliged to acquire knowledge (Ma’rifah) about it and there is no disagreement among the people about it, that the layman must know the prayer by its number and if this is correct and his knowledge (Ilm) of it is not realized unless after he has gained knowledge (Ma’rifah) of God, His righteousness and prophethood, it has become obligatory that it is not right for him to imitate (Taqlid) in it and he must judge contrary to the view of him who says “His imitation (Taqlid) in monotheism (Tawhid), whereby he has to know about the prayers, is permissible. ” [Uddat-ul-Usul, Volume 2 Page 729 – 730]

والذي نذهب إليه انه يجوز للعامي الذي لا يقدر على البحث والتفتيش تقليد العالم

“We believe that it is permissible for the layman, for whom it is impossible to do research and verify, to imitate (Taqlid) the knower (Alim).” [Uddat-ul-Usul, Volume 2, Page 730]

وأقوى مما ذكرنا أن لا يجوز التقليد في الأصول إذا كان للمكلف طريق إلى العلم إما جملة أو تفصيلا، ومن ليس له قدرة على ذلك أصلا فليس بمكلف وهو بمنزلة البهائم التي ليست مكلفة بحال

“The strongest of the views we have mentioned is that imitation (Taqlid) is not allowed in the fundamentals (Usul) if the sane (Mukallaf) has found a way to get to the knowledge (Ilm), whether it be roughly or in detail, but to whom it is impossible at the present state is excused and is at the level of animals who are not held accountable.” [Uddat-ul-Usul, Volume 2 Page 732]