The sources of Islamic law, known as Usul al-Fiqh, form the foundation of the Sharia, the comprehensive legal and ethical system governing the lives of Muslims. These sources are primarily derived from divine revelation and provide guidance for both spiritual and worldly matters. The Quran, as the word of God, is the foremost source, offering explicit commands and principles. Complementing it is the Sunnah, the recorded sayings, actions, and approvals of the Prophet Muhammad (peace be upon him), which provide practical applications of Quranic directives. Secondary sources, such as Ijma (consensus of scholars) and Qiyas (analogical reasoning), serve to address new situations and ensure the adaptability of Islamic law to changing circumstances. Together, these sources embody a dynamic interplay of divine guidance and human interpretation, creating a legal framework that is both timeless and responsive to the needs of society.

Islamic Law is meant to understand 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 otherdisciplines 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 (peace be upon him), 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 (peace be upon him). 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 shows 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 (peace be upon him), is considered the second most important source of Islamic law after the Quran. It is based on the sayings and actions of the Prophet (peace be upon him) 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 a 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.

The 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

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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.