The correct opinion is that all Mujtahidīn in Furū‘ cannot be right, as there cannot be contradictory truths, so I think you mean to say that all 4 Madhāhib are valid, not right.
That being said, our Ashāb have differed if it's upon a layman to adhere to a specific Madhhab.
That being said, our Ashāb have differed if it's upon a layman to adhere to a specific Madhhab.
The first opinion is that a layman does not have to adhere to a Madhhab. Upon this, he may ask any qualified Muftī from any of the 4 Madhāhib.
The second opinion is that he has to follow one Madhhab. Upon this, he can only take from his Madhhab, except for a necessity.
The second opinion is that he has to follow one Madhhab. Upon this, he can only take from his Madhhab, except for a necessity.
If he already does follow a Madhhab anyway, then is it permissible to take from another Madhhab?
This issue has Wajhān, other than the ones I mentioned before.
And that is: does the layman even have a Madhhab?
This issue has Wajhān, other than the ones I mentioned before.
And that is: does the layman even have a Madhhab?
The first opinion is that he cannot have a Madhhab in the first place, so he can ask any qualified Muftī of any Madhhab.
The other opinion is that he does have a Madhhab, so he can only take from his Madhhab, unless for a necessity. This is the opinion of al-Qaffāl al-Saghīr.
The other opinion is that he does have a Madhhab, so he can only take from his Madhhab, unless for a necessity. This is the opinion of al-Qaffāl al-Saghīr.
Ibn Hajar in his Tuhfah also deems this correct, whereas the apparent of what is in al-Ramlī and al-Khatīb's commentaries seem to disagree.
Now that you know there is a Khilāf whether it's necessary to follow a specific Madhhab or not, I will rephrase your question for you.
Now that you know there is a Khilāf whether it's necessary to follow a specific Madhhab or not, I will rephrase your question for you.
If a Salafī asks: why is Taqlīd in Furū‘ important, what do I say?
I hope it is known from all this that Taqlīd is Wājib for a layman by consensus, but not necessarily confining to a specific Madhhab.
There is a difference between the two.
I hope it is known from all this that Taqlīd is Wājib for a layman by consensus, but not necessarily confining to a specific Madhhab.
There is a difference between the two.
The answer to your question: you can present him proofs from the Qur’ān, Sunnah, Ijmā‘ and statements of the Salaf.
As for the Qur’ān, then Allāh ﷻ says:
فسلوا أهل الذكر إن كنتم لا تعلمون
“So ask the people of knowledge, if you do not know.”
As for the Qur’ān, then Allāh ﷻ says:
فسلوا أهل الذكر إن كنتم لا تعلمون
“So ask the people of knowledge, if you do not know.”
Allāh ﷻ further says:
فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم
Here, He explicitly prescribes Tafaqquh for only a specific group from among the Muslimīn, and not for all of them, which means that it is a Fard Kifāyah and not a Fard ‘Ayn.
فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم
Here, He explicitly prescribes Tafaqquh for only a specific group from among the Muslimīn, and not for all of them, which means that it is a Fard Kifāyah and not a Fard ‘Ayn.
As for the Sunnah, then the fact that Muftīn from the Sahābah used to give Fatāwā to the laymen among the Sahābah and among other than them.
As for Ijmā‘, then know that the only people who forbade Taqlīd in Furū‘ were a group of Mu‘tazilah, before modern-day Salafīs.
As for Ijmā‘, then know that the only people who forbade Taqlīd in Furū‘ were a group of Mu‘tazilah, before modern-day Salafīs.
And as for statements of the Salaf, they are abundant.
If you wish to read them, you can refer to al-Khatīb al-Baghdādī's books الفقيه والمتفقه and نصيحة أهل الحديث.
And Allāh knows best.
If you wish to read them, you can refer to al-Khatīb al-Baghdādī's books الفقيه والمتفقه and نصيحة أهل الحديث.
And Allāh knows best.
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