How did the need to follow the (Fatwas) decisions of a qualified specialist in the Law emerge on the part of common people? From the time men came into this world, they have always been facing situations similar to those mentioned above in almost every walk of life. In almost all of the activities of life, with the exception of a few manageable ones with less effort, some sort of skill and know how is required. For instance, to treat an illness people have to visit a physician; they themselves do not know how to treat it. The physician on his part needs a certain degree of study and investigation. The same is true of all the specialists in different fields of knowledge. This situation has made men realize that it is impracticable for everyone to undertake all the scholarly efforts needed in different fields of knowledge, for this is beyond the ability of every individual.
One can never become a specialist in all the branches of knowledge. Practically, in each of the branches of knowledge we have specialists to whom people refer whenever the need arises, a tradition of civilization to meet the requirements of life. The system of (Ejtihad), the scholarly study of the Law, and the duty sanctioned upon the Muslim masses to refer to the qualified specialists in the Islamic Laws is the practical approval of this tradition by the Islamic system.
A person legally responsible for his voluntary deeds must ask a qualified specialist about the rules of his activities if such rules are not commonly known. God has not imposed on everyone the duty of Ejtihad, the scholarly effort in the study of the Law, to create difficulty in meeting other requirements of life. Also, He has not allowed a non specialist to himself refer to the sources for a certain precept.
His duty is to find out a precept by the way of referring to a qualified specialist, a Mujtahid. Therefore, following the decisions of a qualified scholar in the Islamic Laws is one of the obligations of a Muslim. The Arabic word (TAQLID) which means to place something around ones neck, symbolically means to consider the specialist responsible before God for his issuing his Fatwa in a precept. It does not mean following blindly without reason on the basis of prejudice and ignorance. There is a big difference between accepting others' view points without reason and accepting what is based on a well established principle.
In Islam the former case is disapproved, but the latter is considered reasonable when due precaution is observed. In the matters of Law, one must follow only that specialist, whose degree of knowledge is greater than others, in case their views differ. The specialist must be a just person, not following his unlawful desires of getting involved in trivial or serious sins, so that the person following him may have the greatest degree of confidence in the accuracy of his decision, safe from following him on the basis of prejudice and ignorance.
On this basis Taqlid became an Islamic tradition during the time of the Imams (a.s.) and is valid to this day. The Imams (a.s.) would recommend Muslims to refer for the precepts guiding their activities to the local scholars of their school of thought, and would accept no excuse from them in their shortcomings to ask the scholars.
No Taqlid In Matters of Beliefs
In practical matters, as we noted, the Law has made it compulsory for the common people to follow the (Fatwas) decisions of a qualified specialist in the sense described, while in matters of beliefs and basic principles the above method is vigorously rejected; what is required in the matters of beliefs is to have certainty about the existence and supremacy of one's Creator, the life hereafter, His religion and guides. The Law requires one to find sufficient reasons in support of the truthfulness of one's beliefs, instead of following others' view points. The holy Quran has, in different ways, severely belittled the beliefs that are in any respect based on the views of others.
The reasons such as to believe in something because one's fore fathers had believed in it or because it serves one's national interest or not to have any belief due to carelessness or laziness in searching for reasonable beliefs are not acceptable in Islam. Since the basic beliefs in Islam are limited in number, harmonious with human conscience, easy to understand and of greatest significance in human life, thus, the demand of the Law from every responsible person to do his best in a direct search to find out the reality is a natural process that creates no difficulty in one's other affairs.
Even if one would face hardships in the search for proper belief, still it is important to have patience because of the significant effects beliefs can have in life. Besides, the Law has not ignored different peoples' ability of approach, their thinking power and cultural attitudes. No one is responsible for what is beyond his ability. Everyone has simply to do his best according to his capability to support the truthfulness of his beliefs, thus, have enough psychological comfort and sufficient answers before the Creator.