Abstract:
The necessity of imitating the Maraji' at the beginning seems to be an obvious and clear subject because, in today's society, everyone is aware of the importance of imitation (Taqlid). However, what is open to investigation and ambiguity is whether imitating the Maraji' is permissible in all fundamental (Usuli) and branch (Furu'i) matters of religion? On the other hand, what rational and transmitted reasons have been stated for the cause of imitation? It seems that the answers to these two questions should be examined by referring to the purpose and the obligation of imitation. Rational reasons, which are based on the imitation of the ignorant from the learned, the necessity of averting potential danger, consensus (Ijma'), and indeed human nature (Fitra), mandate the imitation of a Mujtahid who meets all necessary conditions and is sufficient from a scientific perspective. On the other hand, even if these reasons are not accepted, one can refer to transmitted reasons such as Quranic verses and Hadiths, which indicate the necessity of the subject. Furthermore, in the discussion of imitating the principles or branches of religion, what is worthy of contemplation is the imitation of the principles of religion, which has not been deemed permissible.
Machine summary:
However, in non-belief matters and the branches of religion (furu' al-din)—meaning matters related to human actions, acts of worship, and transactions, which are the subject of the five legal rulings (ahkam khamsah taklifiyyah), namely: obligatory (wajib), recommended (mustahabb), forbidden (haram), disliked (makruh), and forbidden (haram)—imitation is permissible and even obligatory in some cases; meaning, those obligated (mukallafin) who have not reached the stage of ijtihad in religion and cannot personally derive the necessary religious commands from the relevant sources and evidences, must imitate the most learned mujtahid (al-aj'al), whose characteristics will be mentioned in their own place; in the sense that they act according to his fatwa in their religious rulings.
Regarding the content of the discussed narration as well, regardless of the discussion on its chain of transmission (sanad), the necessity of referring to a jurist who has traversed the path of ijtihad through self-protection and following divine commands becomes clear, and the issue of Taqlid from such a mujtahid is established by rational judgment, consensus (ijma), the practice of the wise (bina al-uqala), and logic, and the gender of the Marja' of Taqlid has no role in it.
Therefore, Marja'iyyah means that every Shiite Muslim who cannot obtain their religious rulings through ijtihad must, based on the judgment of reason and Sharia, follow (taqlid) a mujtahid who possesses such ability.
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