Principles of Islamic Jurisprudence

Islamic jurisprudence is meant for
understanding the Quran and Sunnah (Prophetic tradition). The Quran is the
primary source of Islamic law, and it contains the fundamental principles and
values that guide Islamic jurisprudence. The Sunnah, which consists of the Prophet
Muhammad’s (peace be upon him) sayings and actions, provides further
clarification and interpretation of the Quranic principles and values.

The Quran and Sunnah are
considered the ultimate sources of guidance for Muslims, and the principles and
values derived from them are seen as eternal and universal. Therefore,
understanding the Quran and Sunnah is critical for Islamic jurisprudence to
ensure that Islamic teachings are applied in a way that is consistent with
their original intent and in line with the needs of contemporary society.

In essence, Islamic Jurisprudence
involves the interpretation and application of Islamic teachings and principles
to various areas of life, including but not limited to, worship, marriage,
inheritance, business transactions, criminal law, and governance.

Islamic Jurisprudence is a complex field that requires extensive
knowledge of Islamic sources, history, and principles, as well as an
understanding of the cultural and social context in which the law is applied.
It is typically studied and practiced by Islamic scholars who have received
specialized training in the field.

Islamic scholars use various
methods and tools to understand and interpret the Quran and Sunnah, including
linguistic analysis, historical context, and the principles of jurisprudence. Jurisprudence involves analyzing the nature of law,
the sources of law, the role of legal institutions and actors, and the
relationship between law and morality. It is a multidisciplinary field that
draws upon philosophy, sociology, political science, economics, and other
disciplines to understand the nature and function of law in society.

Overall, Islamic jurisprudence is unique in its sources, as it is
based on divine revelation and prophetic traditions, as well as human reasoning
and scholarly consensus. These sources form a comprehensive legal framework
that guides Muslims in their everyday lives and helps to ensure justice and
fairness in society.

Islamic law, also
known as Sharia, is a comprehensive legal system that governs all aspects of
Muslim life, including personal conduct, family relationships, commerce, and
politics. It is based on the sources of Islamic law, which include the Quran,
the Sunnah (the example of the Prophet Muhammad), ijma’ (consensus of
scholars), and qiyas (analogical reasoning).

The nature of Islamic law is
characterized by several key features:

Islamic law is based on divine revelation,
which means that its sources are believed to come from God. The Quran is
considered the word of God revealed to the Prophet Muhammad, and the Sunnah
represents the example and teachings of the Prophet.

Islamic law is comprehensive in nature,
covering all aspects of Muslim life, including personal and public conduct,
social relations, family law, business transactions, and criminal law. It is
also universal in its applicability, as it is meant to apply to all Muslims
regardless of their nationality, ethnicity, or social status.

Islamic law is characterized by a degree of
flexibility that allows it to adapt to different times, places, and
circumstances. This flexibility is evident in the various methods of legal
interpretation and reasoning used by Islamic jurists to derive legal rulings
from the sources of Islamic law.

Islamic law is not only concerned with legal
matters but also with ethical and moral considerations. It is meant to promote
justice, fairness, compassion, and kindness, and to encourage Muslims to live a
virtuous and righteous life.

Islamic law is characterized by a hierarchical
structure of legal authority, with the Quran at the top, followed by the
Sunnah, ijma’, and qiyas. Islamic scholars and jurists are responsible for
interpreting and applying Islamic law, and their opinions carry weight in legal
matters.

Overall, the nature
of Islamic law reflects its origins as a divine revelation meant to provide
guidance and direction to Muslims in all aspects of their lives. It is a
comprehensive and flexible legal system that is meant to promote justice,
fairness, and morality while also allowing for adaptation to changing
circumstances and contexts.

Islamic jurisprudence is unique in
its nature and sources compared to other legal traditions and systems. Islamic
jurisprudence is based on the Quran, the Hadith (Prophetic traditions), the
consensus of scholars (ijma’), and deductive reasoning (qiyas),
which are all specific to the Islamic legal tradition.

The Quran is considered the primary and most authoritative source
of Islamic law, as it is believed to be the word of God revealed to the Prophet
Muhammad. The Hadith, which consists of the sayings and actions of the Prophet
Muhammad (peace be upon him), is also an important source of Islamic law and is
used to further explain and interpret the Quran.

The consensus of scholars (ijma’) is the third source of
Islamic law, which refers to the agreement of Islamic scholars on a particular
issue. Deductive reasoning (qiyas) is the fourth source of Islamic law, which
involves the application of analogical reasoning to deduce legal rulings for
new situations based on existing legal precedents.

The Quran is
considered the primary source of Islamic law, providing the fundamental
principles and values that guide Islamic jurisprudence. It is believed to be
the word of God revealed to the Prophet Muhammad (peace be upon him) over a
period of 23 years, and it contains 114 chapters, or surahs, each
addressing various aspects of Muslim life.

The Quranic verses that deal with legal
matters are known as “Ayat al-Ahkam” (Verses of Commands) and
they cover a wide range of topics, including worship, family law, business
transactions, criminal law, and governance. These verses provide general
principles and values that guide legal interpretation, such as justice, equity,
and compassion.

There a number of Quranic narratives
which show the role of the Quran as a primary source of Islamic Law:

“We have revealed to you the Book with the
truth so that you judge between people according to what Allah has shown you.
And do not be an advocate for the treacherous.” (Surah An-Nisa, 4:105)

This verse indicates that the Quran
was revealed to guide people and provide the basis for just and fair judgments.
It instructs the Prophet (peace be upon him) to use the Quran as a basis for
his judgments, rather than relying on personal biases or preferences.

“And We have sent down to you the Book
as clarification for all things and as guidance and mercy and good tidings for
the Muslims.” (Surah An-Nahl, 16:89)

This verse highlights the Quran’s role
as a comprehensive guide that clarifies all matters and provides guidance, mercy,
and good news for Muslims.

“And whoever does not judge by what
Allah has revealed – then it is those who are the disbelievers.” (Surah
Al-Maida, 5:44)

This verse emphasizes the importance
of judging according to what Allah has revealed, implying that the Quran is the
ultimate source of guidance and law.

These verses,
among others, illustrate the Quran’s central role as the primary source of
Islamic law, providing guidance, principles, and values that inform legal
interpretation and application.

The Quran is also characterized by its
universal applicability, as it is meant to provide guidance to all Muslims
regardless of their nationality, ethnicity, or social status. It promotes the
values of equality, justice, and fairness and encourages Muslims to live a
virtuous and righteous life.

Overall, the
Quran is a foundational source of Islamic law that provides the principles and
values that guide legal interpretation and application. Its universality and
adaptability reflect its origins as a divine revelation meant to provide
guidance and direction to Muslims in all aspects of their lives.

Islamic scholars use various methods
to interpret and derive legal rulings from the Quran, such as linguistic
analysis, historical context, and the principles of jurisprudence. These
methods allow for flexibility and adaptation to changing circumstances and
contexts. When scholars interpret Quran they also use Usool al-Tafsir
(Principles of Exegesis)

The Sunnah, which refers to the example and teachings of
the Prophet Muhammad, is considered the second most important source of Islamic
law after the Quran. It is based on the sayings and actions of the Prophet as
recorded in hadith collections, which are accounts of the Prophet’s words and
deeds transmitted through a chain of narrators.

The Sunnah is based on the belief that
the Prophet Muhammad was a perfect example of how to live a virtuous and
righteous life, and that his actions and teachings should be emulated by all
Muslims. It covers a wide range of topics, including worship, family law,
business transactions, criminal law, and governance.

Allah Almighty says:

“Indeed in the Messenger of Allah
you have a good example to follow for whoever hopes in Allah and the Last Day
and remembers Allah often.” (Surah Al-Ahzab, 33:21)

This verse highlights the importance of
following the Prophet’s example, which is recorded in the Sunnah. It indicates
that the Prophet’s example provides guidance and inspiration for believers who
seek to fulfill their obligations to Allah.

“And
whatever the Messenger has given you – take; and what he has forbidden you –
refrain from.” (Surah Al-Hashr, 59:7)

This verse instructs believers to
follow the Prophet’s commands and prohibitions, indicating

“But no, by your Lord, they will not
[truly] believe until they make you, [O Muhammad], judge concerning that over
which they dispute among themselves and then find within themselves no
discomfort from what you have judged and submit in [full, willing] submission.”
(Surah An-Nisa, 4:65)

This verse highlights the importance
of accepting the Prophet’s judgment based on the Quran, indicating that the
Quran is the basis for resolving disputes and achieving unity among believers.

“O you who have believed, obey Allah and obey the
Messenger and those in authority among you. And if you disagree over anything,
refer it to Allah and the Messenger, if you should believe in Allah and the
Last Day. That is the best [way] and best in the result.” (Surah al-Ahzab,
33:36)

There is no explicit narrative in the
Quran that mentions Ijma as a source of Islamic law. The term “Ijma”
itself is not mentioned in the Quran, and its role as a source of Islamic law
was developed by later Muslim scholars based on principles derived from the
Quran and Sunnah.

However, there are a few Quranic verses that
allude to the importance of consultation and consensus among believers:

“And
those who have responded to their lord and established prayer and whose affair
is [determined by] consultation among themselves, and from what We have
provided them, they spend.” (Surah Ash-Shura, 42:38)

This verse emphasizes the importance of
consultation and mutual agreement among believers in determining their affairs,
which can be seen as a basis for the development of the concept of Ijma
as a source of Islamic law.

“And obey
Allah and His Messenger, and do not dispute and [thus] lose courage and [then]
your strength would depart; and be patient. Indeed, Allah is with the patient.”
(Surah Al-Anfal, 8:46)

The concept of
Ijma, or consensus of the Muslim community, is an important source of Islamic
law. It serves as a means of resolving disputed issues and providing guidance
in matters that are not explicitly addressed in the Quran or Sunnah.

The importance of Ijma can be
understood in several ways. Firstly, Ijma’ reflects the collective
wisdom and understanding of the Muslim community, and therefore serves as a
valuable source of guidance for Islamic scholars and jurists. It provides a
means of resolving disputed issues and ensures that Islamic law remains
relevant and responsive to the needs of the community.

Secondly, Ijma’ reflects the
unity and coherence of the Muslim community. By reaching consensus on key
issues, Muslims can demonstrate their commitment to the principles and values
of Islam, and work together to promote social harmony and cooperation.

Thirdly, Ijma’ serves as a
means of preserving the authenticity and continuity of Islamic law. By relying
on the consensus of the Muslim community, Islamic scholars and jurists can
ensure that their interpretations and applications of Islamic law are
consistent with the teachings of the Quran and Sunnah, and are not influenced
by personal biases or preferences.

In practice, the process of reaching a consensus among the Muslim community can take different forms, depending on the
issue at hand and the context in which it arises. It may involve the gathering
of scholars and experts to discuss and debate the issue, as well as
consultations with relevant stakeholders and community leaders.

Overall, the
concept of Ijma’ is an important aspect of Islamic law, reflecting the
collective wisdom and understanding of the Muslim community, promoting unity
and coherence among believers, and serving as a means of resolving disputed
issues and providing guidance in matters that are not explicitly addressed in
the Quran or Sunnah.

There are many Islamic values and
traditions that have been passed down collectively from generation to
generation since the early days of Islam. Here are some examples:

One
of the fundamental practices in Islam is prayer, which has been passed down
from the time of the Prophet Muhammad (peace be upon him) and his companions.
Muslims are required to perform five daily prayers, which involve reciting specific
verses from the Quran and making physical movements such as bowing and
prostrating.

Giving
to those in need is an important Islamic value that has been passed down
through generations. Muslims are required to give a portion of their wealth to
charity, known as zakat, as well as to engage in voluntary acts of charity or
service, known as sadaqah.

The
annual pilgrimage to Makkah, known as the Hajj, is a tradition that has been
passed down for centuries. Muslims from all over the world come together to
perform the pilgrimage, following in the footsteps of the Prophet Muhammad (peace
be on him) and his companions.

The
month of Ramadan is a time of fasting, prayer, and reflection, during which
Muslims abstain from food and drink from dawn until dusk. This tradition has
been observed by Muslims for centuries and is seen as a way to purify the soul
and draw closer to God.

Islam
places a strong emphasis on family values, including respect for parents, care
for children, and the importance of marriage and the family unit. These values
have been passed down through generations and are seen as essential to the
health and well-being of society.

Islamic
teachings emphasize the importance of justice and fairness in all aspects of
life, including social, economic, and political systems. These values have been
passed down through generations and continue to be an important part of Islamic
culture and tradition.

Overall, there are many Islamic values and traditions that have been passed down collectively from generation to generation, reflecting the enduring legacy of the early Muslim community and the teachings of the Quran and Sunnah.

Qiyas, or
analogical reasoning, is a method used in Islamic jurisprudence to derive legal
rulings for new cases based on existing ones. It is considered a secondary
source of Islamic law, after the Quran, Sunnah, and Ijma’.

There are several verses in the
Quran that encourage reflection, contemplation, and the use of reason to
understand the world around us. Here are a few examples:

“Indeed,
in the creation of the heavens and the earth and the alternation of the night
and the day are signs for those of understanding. Who remember Allah while
standing or sitting or [lying] on their sides and give thought to the creation
of the heavens and the earth, [saying], ‘Our Lord, You did not create this
aimlessly; exalted are You [above such a thing]; then protect us from the
punishment of the Fire.‘” (Surah Aali Imran, 3:190-191)

This verse encourages believers to reflect on the signs of Allah’s creation in the heavens and the earth, and to use their understanding and reason to recognize the purpose and order in the universe.

“And We
have certainly created for Hell many of the jinn and mankind. They have hearts
with which they do not understand, they have eyes with which they do not see,
and they have ears with which they do not hear. Those are like livestock;
rather, they are more astray. It is they who are heedless.” (Surah
al-A’araf, 7:179)

This verse highlights the importance of using our faculties of understanding, sight, and hearing to gain knowledge and insight, and warns against being heedless or ignorant of the world around us.

“And
among His signs is the creation of the heavens and the earth, and the diversity
of your languages and your colors. Indeed in that are signs for those who know.”
(Surah al-Rum, 30:22)

This verse points to the diversity of the natural world and the human experience as signs of Allah’s power and wisdom and encourages believers to use their knowledge and understanding to appreciate these signs.

Overall, these verses and others in the Quran suggest that intellect and reasoning are
important tools for understanding and interpreting the Quran, and that reflection, contemplation, and interpretation are necessary to fully appreciate its message.

Quran itself uses
analogical reasoning to establish its teachings. For example:

“He brings forth the living from the dead and the dead from
the living. And He gives life to the earth after its death. And so will you be
brought forth ˹from the grave”.
[Surah al-Rum, 30:19]

The phrase “He gives life
to the earth after its death” in Surah al-Rum, 30:19 is an
example of analogical reasoning in the Quran. The verse draws a comparison
between the cycle of life and death in the natural world and the cycle of life
and death in the human experience.

The phrase “He gives life to the earth after its death” refers to the process of regeneration that occurs in the natural world. After a period of dormancy or death, new life emerges from the earth, whether in the form of plants, animals, or other living organisms.

By drawing a parallel between this natural process and the resurrection of the dead in the Hereafter, the Quran uses analogical reasoning to emphasize the power and sovereignty of Allah. Just as Allah has the power to bring forth new life from the earth, He also has the power to bring forth new life in the Hereafter, even after the apparent finality of death.

 The process of Qiyas involves making an
analogy between two cases, one of which is already addressed in the Quran,
Sunnah, or Ijma, and the other is a new or novel case that requires a legal
ruling. The legal reasoning behind the established case is then applied to the
new case in order to derive a legal ruling.

For example, the Quran and Sunnah
prohibit the consumption of intoxicants such as alcohol. Using the method of Qiyas,
Islamic jurists have extended this prohibition to other substances that cause
intoxication, such as solid drugs including marijuana. Similarly, the
prohibition on Riba (usury or interest) in the Quran and Sunnah has been
extended to modern financial transactions that involve interest.

The use of Qiyas as a source of
Islamic law is based on the principle of maslahah (public interest).
Islamic jurists use this principle to extend legal rulings to new cases in
order to promote the public interest and prevent harm to society.

However, there are debates among
Islamic scholars on the legitimacy and scope of Qiyas as a source of
Islamic law. Some argue that it is a necessary method for deriving legal
rulings in cases where the Quran and Sunnah do not provide explicit guidance.
Others argue that it is a risky method that can lead to incorrect rulings and
should be used sparingly.

Overall, Qiyas
is a complex and nuanced method used in Islamic jurisprudence to derive legal
rulings for new cases based on existing ones. Its use requires a deep
understanding of Islamic law and principles, as well as careful consideration
of the public interest and potential consequences of the ruling.

The methods of interpretation in Islamic jurisprudence are
essential for understanding the sources of Islamic law and deriving legal
rulings from them. These methods include:

This method involves
analyzing the text of the Quran, Sunnah, and other sources of Islamic law to
extract legal rulings. It includes analyzing the language, grammar, and syntax
of the text to determine its meaning and implications.

This method involves analyzing the vocabulary and meanings of
the words used in the sources of Islamic law. It includes understanding the
nuances of the Arabic language, as well as the cultural and historical context
in which the language was used.

This method involves understanding the historical context in
which the sources of Islamic law were revealed or written. This includes
understanding the social, political, and economic conditions of the time and
how they may have influenced the interpretation of the sources.

This method involves using established jurisprudential principles to derive legal
rulings from the sources of Islamic law. These principles include the principle
of public interest (maslaha), the principle of blocking the means to evil (sadd
al-dhara’i), and the principle of juristic preference (istihsan).

By using these methods of interpretation, scholars, and practitioners can derive legal
rulings from the sources of Islamic law and apply them to contemporary legal
issues. Each method has its own strengths and weaknesses, and different methods
may be more appropriate for different types of legal questions. The combination
of these methods provides a comprehensive approach to interpreting and applying
Islamic law.

Textual analysis is a
fundamental method used in Islamic jurisprudence to derive legal rulings from
the sources of Islamic law. This method involves a careful examination of the
words, grammar, and syntax used in the text to determine its meaning and
implications.

For example, in the Quranic verse 5:38, the
punishment for theft is mentioned as cutting off the thief’s hand: “And
the male thief and the female thief, cut off their hands as a recompense for
what they have earned as a deterrent [punishment] from Allah. And Allah is
Exalted in Might and Wise.” The word “cut off” (قطع) in this verse is analyzed to mean the
physical removal of the thief’s hand. This is based on the linguistic and
historical context in which the word was used, as well as the principles of
jurisprudence derived from the Quran and Sunnah.

Another example is the Quranic verse 4:34,
which deals with the issue of spousal abuse: “Men are the protectors
and maintainers of women, because Allah has given the one more [strength] than
the other, and because they support them from their means. Therefore the
righteous women are devoutly obedient, and guard in [the husband’s] absence
what Allah would have them guard. As to those women on whose part ye fear
disloyalty and ill-conduct, admonish them, refuse to share their beds, beat
them; but if they return to obedience, seek not against them means [of
annoyance]: For Allah is Most High, Great [above you all].” The phrase
“beat them” (واضربوهن) in this verse is
analyzed to mean a light physical strike, as opposed to a severe beating. This
interpretation is based on the linguistic and historical context in which the
phrase was used, as well as the principles of jurisprudence derived from the
Quran and Sunnah.

Through textual
analysis, scholars and practitioners are able to derive legal rulings from the
sources of Islamic law with a high degree of precision and accuracy. This
method is one of the key tools used in Islamic jurisprudence to understand and
apply the laws of Islam in contemporary contexts.

Linguistic analysis is
a method used to interpret and understand the sources of Islamic law,
particularly the Quran and Sunnah. This method involves examining the
vocabulary and meanings of the words used in the text, as well as understanding
the nuances of the Arabic language and the cultural and historical context in
which it was used.

The Arabic language is known for its richness
and complexity, and understanding its nuances is essential to interpreting the
sources of Islamic law accurately. For example, some words in Arabic have
multiple meanings, and the context in which they are used determines which
meaning is intended. In addition, the use of idioms and metaphors in Arabic
adds another layer of complexity to the language.

Historical context is an important aspect of Islamic
jurisprudence as it provides valuable insight into the social, political, and
economic conditions that existed during the time of revelation or writing of
the sources of Islamic law. By understanding the historical context, scholars
are better able to interpret the sources and derive legal rulings that are
relevant to contemporary society.

For example, the prohibition of alcohol in
Islam was revealed in stages, with the final prohibition being revealed in
Medina after the Muslims had established a strong community. Understanding the
historical context of the revelation of this prohibition allows scholars to
appreciate the social and cultural factors that led to the prohibition and how
it was implemented by the early Muslim community.

Another example is the issue of slavery in
Islamic law. While slavery was an accepted practice in pre-Islamic Arabia, the
Quran, and Sunnah introduced a number of restrictions and regulations on the
practice, with the ultimate goal of abolishing it altogether. Understanding the
historical context of slavery in Arabia allows scholars to interpret the
relevant verses and hadiths in a way that is consistent with the overall
message of Islam.

In summary, historical
context is an important tool for scholars to interpret and derive legal rulings
from the sources of Islamic law in a way that is relevant and applicable to
contemporary society.

The concept of al-Nasikh and al-Mansookh
(abrogation) is also related to historical context. al-Nasikh refers to
the abrogating or canceling of a previous ruling by a later one, while al-Mansookh
refers to the abrogated ruling. Understanding the historical context of the
revelation of the abrogating and abrogated verses is essential for determining
the applicability of the rulings in different contexts and situations.
Historical context is also important to understand the chronological order of Prophetic
commands for determining abrogated hadiths.

Jurisprudential principles are fundamental concepts that guide Islamic legal reasoning and analysis. They are used to derive legal rulings from the sources of Islamic law
in a way that is consistent with the objectives of Islamic law and the broader
interests of society.

The principle of public
interest (maslaha) is a key principle in Islamic jurisprudence
that emphasizes the importance of promoting the common good and the welfare of
society. It allows for the adaptation of Islamic law to changing social and
economic circumstances and the prevention of harm to individuals and society.

The principle of
blocking the means to evil (sadd al-dhara’i) is
another important principle that emphasizes the prevention of harm and the
preservation of public order. It allows for the prohibition of actions or
behaviors that may lead to harm, even if those actions or behaviors are not
explicitly prohibited in the sources of Islamic law.

The principle of
juristic preference (istihsan) is a principle that allows jurists to prefer one legal opinion
over another based on considerations of public interest and equity. It allows
for the flexibility and adaptability of Islamic law and ensures that legal
rulings are in line with the broader objectives of Islamic law.

Urf, which refers to
customary practices or traditions, has an important role in Islamic
jurisprudence as a source of law. In Islamic jurisprudence, Urf can be
used to supplement or clarify the general principles established by the Quran
and Sunnah. For example, the Quran and Sunnah prescribe general guidelines for
marriage and divorce, but the minor details of these practices may vary based
on Urf in different regions and cultures. Urf can also be used to
resolve disputes and interpret legal texts in light of the cultural norms and
practices of the time. Quran orders to cover the private parts, however, one can
do it according to their own norms and customs.

However,
it is important to note that Urf cannot be used to contradict the clear
teachings of the Quran and Sunnah. Customary practices that are inconsistent
with the Quran and Sunnah are not valid sources of law in Islamic
jurisprudence. Additionally, Urf must be consistent with the principles
of public interest (maslaha) and blocking the means to evil (sadd
al-dhara’i) in order to be considered a valid source of law.Top of Form

Bottom of Form

Overall,
these jurisprudential principles are essential tools for Islamic jurists to
interpret and apply Islamic law in a way that is relevant to the needs and
circumstances of contemporary society while remaining faithful to the
principles and values of the Islamic tradition.

Ijtihad is a term in
Islamic jurisprudence that refers to the independent reasoning and effort made
by a qualified jurist to derive legal rulings from the primary sources of
Islamic law, namely the Quran and Sunnah. The process of ijtihad involves
applying the principles and methods of interpretation to extract legal rulings
from the sources, as well as taking into consideration the relevant
circumstances and contexts.

Ijtihad is an
important concept in Islamic jurisprudence as it allows for the development of
Islamic law and the adaptation of legal rulings to changing social and cultural
contexts. It also enables qualified jurists to address new and emerging issues
that may not have been explicitly addressed in the primary sources. However,
ijtihad is a complex process that requires extensive knowledge and expertise in
Islamic law, and therefore only qualified jurists are authorized to engage in
it.

1.
Flexibility: Ijtihad allows for
flexibility in Islamic law, which can adapt to new contexts and circumstances over
time.

2.
Innovation: Ijtihad can
encourage innovation and creativity in legal reasoning and interpretation.

3.
Inclusivity: Ijtihad
enables a wider range of scholars to engage with Islamic law and contribute to
its development, rather than relying solely on the opinions of past scholars.

4.
Continuity: Ijtihad
ensures the continuity of Islamic law, as it allows for the ongoing development
and evolution of the law to meet the needs of changing times.

5.
Responsiveness: Ijtihad
enables Islamic law to be responsive to new issues and challenges faced by
Muslims, rather than relying solely on outdated rulings and interpretations.

6.
Balance: Ijtihad
allows for a balance between preserving the integrity of Islamic law and
accommodating the changing needs of Muslim societies.

7.
Empowerment: Ijtihad
empowers scholars and individuals to exercise critical thinking and independent
reasoning in interpreting Islamic law, rather than relying solely on
established authority.

To be qualified as a Mujtahid, a Muslim scholar must
possess the following merits:

1.
Deep Knowledge: A Mujtahid must
have a deep knowledge of the Quran, Sunnah, and the principles of Islamic
jurisprudence, as well as a strong command of Arabic.

2.
Intellectual Ability: A Mujtahid
must have a sharp intellect and the ability to reason and deduce legal rulings
from the sources of Islamic law.

3.
Mastery of Ijtihad: A Mujtahid
must have a mastery of the principles and methods of Ijtihad, and the ability
to apply them in deriving legal rulings.

4.
Adherence to Islamic
Ethics: A Mujtahid must adhere to the ethics and moral principles of
Islam, and be free from any biases or personal interests that may influence
his/her legal opinions.

5.
Consensus Approval: A Mujtahid
must have the approval and recognition of his/her peers in the field of Islamic
jurisprudence, and be widely respected as an authority in the field.

there are different levels of ijtihad and mujtahids. In general,
there are three levels of mujtahids:

1.
Mujtahid Mutlaq:

This is the highest level of ijtihad, where the scholar is considered
to be fully qualified to independently derive legal rulings from the sources of
Islamic law. This level of mujtahid is also referred to as marja’ al-taqlid,
which means the “source of emulation” for other scholars and laypeople. Imam
Zaid ibn Ali, Imam Ja’afar al-Sadiq, Imam Abu Hanifah Imam Malik, Imam al-Shafi’yee,
Imam Ahmad ibn Hanbal and Imam Dawood al-zahiri are some of the most prominent Mujtahideen
Mutlaq.

2.
Mujtahid fil Madhab:

Mujtahid fi al-Madhab refers to a scholar who has reached the highest level of
expertise in a particular school of Islamic jurisprudence (madhab), and
is therefore qualified to issue legal opinions (fatwas) within the
parameters of that school. In other words, the Mujtahid fi al-Madhab is
a scholar who has studied and mastered the methodology, principles, and rulings
of a specific school of Islamic law and has the ability to independently derive
legal rulings from its sources.

This level of expertise requires many years of intensive study
and training under qualified scholars, as well as a deep understanding of the
Quran, Sunnah, and other sources of Islamic law. The opinions of a Mujtahid
fi al-Madhab are considered authoritative within the confines of that
particular school and are relied upon by both scholars and laypeople in their
daily lives. Imam Qadhi Abu Ya’ala, Imam Ibn Rajab al-Hanbali, Imam Ibn
al-Jawzi, and Imam Ibn Qudamah al-Maqdasi (May Allah have mercy on all of them)
are Mujtahideen fil Madhab in Hanbali school of Jurisprudence.

3.
Mujtahid Muqayyad:

This is a lower level of ijtihad, where the scholar is
only qualified to derive legal rulings within a specific area or field of
Islamic law. This level of mujtahid is not considered to be a marja’
al-taqlid, but their opinions are still respected and followed within their
area of expertise.

4.
Mujtahid Mudhtarib:

This is the lowest
level of ijtihad, where the scholar is still in the process of developing their
skills in independent legal reasoning. This level of mujtahid is not considered
to be authoritative in issuing legal opinions.