Talfiq in Islamic Jurisprudence: A Qur'anic and Hadith-Based Analysis of Prohibition, Permissibility, and Laypeople's Status

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Talfiq is a significant issue in uṣūl al-fiqh that continues to be debated due to its connection with the practice of combining opinions from various schools of law (madhāhib) in a single legal issue. Divergent scholarly views on the permissibility and prohibition of talfiq have implications for legal certainty, particularly for laypeople who are not bound to a specific madhhab. This research aims to analyze the evidence used by scholars who prohibit and permit talfiq, explain the position of laypeople in choosing jurisprudential opinions, and formulate the boundaries of talfiq application to remain aligned with Sharīʿah principles. The study employs a qualitative method with a library research approach through descriptive-comparative analysis of classical and contemporary uṣūl al-fiqh works, particularly the writings of Wahbah al-Zuhaylī, Ibn ʿĀbidīn, Shams al-Dīn al-Ramlī, Ibn Ḥajar al-Haytamī, and other supporting literature. The analytical techniques employed include taḥlīlī (analytical), muqāran (comparative), and istinbāṭ (legal deduction) methods to achieve a comprehensive synthesis of arguments. The findings reveal that the prohibition group bases their stance on the principle of maintaining evidentiary coherence, avoiding the emergence of new opinions not recognized by the mujtahids, and preventing the practice of tatabbuʿ al-rukhaṣ (excessively seeking legal leniencies). Conversely, the permissibility group asserts that talfiq can be applied as long as it does not contradict qaṭʿī (definitive) texts, does not produce a ruling unanimously deemed invalid by all schools, and is based on genuine need and public welfare (maṣlaḥah). This study concludes that laypeople are not absolutely obligated to adhere to a single madhhab; however, they are prohibited from combining opinions within a single legal sequence that produces a form of worship or transaction not recognized by any single mujtahid imam. Thus, talfiq can only be justified when it meets the methodological boundaries of uṣūl al-fiqh and remains oriented toward maqāṣid al-sharīʿah.