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Mawdudl's and AS SHIDOIQY's Theory of Ljtihad in the Islamic Law

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Mawdudl's and AS SHIDOIQY's Theory of Ljtihad in the Islamic Law DRS. ILZAMUDDIN MA'MUR, M.A. MAWDUDl'S AND AS SHIDOIQY'S Theory of ljtihad in the Islamic Law Introduction teachings of the Qur'an and the In his 77ie Recontructions of Sunnah. The efforts directed to Relig'ious Thought in Islam, Mu­ make such change is called ijtihad hammad Iqbal (1877 -1938) asserts in Islamic legal term or, in Iqbal's that Islam does not recognize any words, the "principle of move­ static view of the universe but ment". According to Iqbal, as Noel supports a dynamic view.1 This J. Coulson puts it, the exercise means that Islam with its dynamic of i)tihador independent judgment nature will always be able to keep is not only right, but also the pace with the ever changing cir­ duty of present generation of ls­ cumstances of the world. In -line lam. 2 Earlier than this, even Mu­ with this, as far as the Islamic hammad 'Abduh (]G49-1905), the law or Shari'a is concerned, i.t great Wgyptian jurist, had advo­ shows that it has undergone, to cated the reinterpretation of the certain extent, some changes. The principles embodied in the divine revelation as a basic for legal changes, of course, must not COO· 3 traclict the basic principles of the reform. Though some modern The Recontruction of Religious Thoughtin Islam 1) Muhammad Iqbal, · · (Lahore: Sh. Muhammad Ashraf, 1986). p. 146. 2) Rahimuddin Kemal, a prominent Indian Muslim scholar, explains further the reason behind the necessity of ijtihad. He says, "Suchan institution of ijtihadis not an impossibility in the present day conditions.It is in fact, becausethe necessity for ijtihadtodayis far greater than in the past. With the"µrogress of knowledge, life- has become ·more· complicate cl. and many new factors have come into play. Alt these make ijtihad indispensable; otherwise, there is the danger of Muslims being left without any guidence for integration and development of Islamic law and ummat. See Rahimuddin Kemal, The Concept of ConstitutionalLaw in Islam(Hyderabad: Fase Brothers, 'AI-Riaz', 1955), pp.109-110. 3) Noel J. Coulson, A History of Islamic Law (Edinburgh: Edinburgh University Press, 1964, 31 scholars on lslamic law, such as in turn become furu'. Even durii:ig Joseph Schacht, H.A.R. Gibb, C.S. the time of, as Schacht believes Hurgronje, and J.N.D. Anderson, it, vacuum years, indeed there just to mention but a few, still were mujtahid (mu{lhi) who de­ believe that the gate of 1Jtihad creed their ijtihacl (fatwas). 6 was closed and is closed in the In lights of the above point contemporary Muslim world, al­ of view, it is, therefore, not sur­ though no recent Muslim refor­ prising if in the history of Islamic mists suport this idea. fazlur legal thought in Pakistan and In­ Rahman, for instance, is of the donesta, we great contemporary view that " ... the door of ijtihad Muslim scholars like, among oth­ has always remained open and no 4 ers, Sayyid Abul A'la Mawclucli jurist has ever closed iL." Having (1903-1979) of Pakistan and Mu­ conducted a comptehensive study hammad Hasbi Ash-Shiddieqy on this matter, a similar conclu­ (1904-1975) of [ndonesia. As far sion is also reached by Wael B. as the theory of ijtihad is con­ HaUaq, i.e., the gate of i}tihacl cerned, both scholars are of the was never closed either in theory opinion that iJtihad is very im­ or practice. In fact, he argues, portant in that it facilitates a ijtihad constitutes the backbone ,rwjcit<:ihid to formulate or rein­ of the Sunni legal doctrine as terpret Islamic law in modern shown in its developments all time. In this paper, therefore, as 5 along the history of Islamic law. attempt will be made tb tree their Besides the four great Imams, respective ideas on ijtihad in Is­ Hallaq shows that there have been lamic law and to find out how many mujlahicl who reveal their they apply their ijtihad, if any, ijtihad in the form of fatwa's which 111 coping with the problems faced reprint 1991), p. 202. 4) Fazlur Rahman, Islamic Methodology in History (Islamabad: Islamic Research Institute. 1965, 3rd reprint, 1984), p. 172. 5) For a detailed·and cornprehensive discussion of the issue, see Wael 6. Hallaq·, "The Gate .of ljtihad: A Study in Islamic Legat History" (Unpublished Ph.D. dissertation, University of Washington, 1983), and Wael B. Hallaq, 'Was the Gate of ljtfhad Closed?." in International Journal of Middle Ea.sl Studies, Vol. 16, No. 1 (March, 1984). 6) For a comprehensive discussion on this issue, see Wael B. Hallaq, "From Fatwa's to Furu': Growth and Change in Islamic Substantive Law," in Islamic Law and Society, 1st edition (1993), pp. 1-33. 32 by the Muslim society of their this Divine Law should govern respective environment. Further­ not only individual but collective more, an analytical comparison be­ life of a Muslim. Though Mawdudi tween the two will also be taken believes that the Islamic Law is into account. all embracing law for all time and situation, he does not deny that Mawdudi's ideas on Ijtihad the Islamic law still has room for 7 change and interpretation, espe­ Sayyid Abu! A'la Mawdudi, cially for those areas which are is of the opinion that the entire not covered by existing law yet. work of the Holy Prophet which This change is possible, according was completed in 23 years of his to Mawdudi, in the field of what life as a Prophet, is the Sunnah is called rnu'cunalah. Ar; for the which, in conjunction of the law of 'ibadah, Mawdudi convinces Qur'an, formulated and complete that there is no room for ijtihad the Supreme Law of the real Sov­ in 'ibadah. To quote Mawdudi's ereign. It is this law, Mawdudi own words: "ln Islam there is no adds, that is called Shari'a in 8 scope for legislation in the field Islamic terminology. Regarding of worships. Their forms have been its objective, he proceeds to say laid and cannot be changed or that, "The main objective of the amended. But the field of inclivid­ Shari'a is to construct human life ual and social affairs or on the basis of rna'ru,lal and to m.u'cunalah there is a limited scope cleanse it of the munlwra.t'B. In for legislation in matters about line with this, he emphasizes that 7) Sayyid Abul A'la Mawdudi, whose family tree can be traced back to 'Ali ibn Abi Talib, the last of the Khulafah al-Rashidin, was born on September 25, 1903, in Aurangabad, Deccan, presently Andhara Paradesh, India, He was self educated scholar who wrote no less than one hundred books and booklets and hundreds of speeches and statements. Though it seems that his interest is more in politics rather than Islamic law, his works touch almost all aspect of sciences such as education, economics, politics, history, etc. For a complete account on Mawdudi life and works, see Masudul Hasan, SayyidAbu/ A'la Mawdudi and His Thought, Vols. 1-11. (Lahore: Islamic Publivations, 1984, 1986); Khurshid Ahmad and Zafar lshaq Ansari, Mawdudi: An Introduction to His Life ·and Thought (London: Islamic Foundation, 1986); and Syed Asad Gillani, Mawdudi: Thought and Movement (Lahor-e: Islamic Publications, 1984). 8) Sayyid Abul A'la mawdudi, "The Role of ljtihad and the Scope of Lagislation in Islam", in Islamic Thought Quarterly Journal. Vol VII, No. 1 (1960), p. 11. 9) Sayyid Abu A'la Mawdudi, Islamic Law and Its Introduction in Pakistan (Lahore: Islamic Publications, 1955, 4th ed. 1983), p. 14. 33 which the Qur'an and Sunnah are Islam by keeping it in conformity silent_,i1o with fundamental guidance of the "Literary the world ijtihad, shari'a and abreast of the chang­ according to Mawducli, "means to ing condition of the world. Since put in the maximum of effort in undertaking ijtihad in this sense performing job, but technically it is undoubtedly very hard, the mu­ signifies maximum effort to ascer­ jtahid therefore has to meet cer­ tain, in a given problem or issue, tain qualifications otherwise his the injunction of Islam and its ijtihad will not be a healthy ijti­ real intent."11 Henceforth, he dis­ had. In stead of giving a clear agrees if the ijtihad is employed and detailed explanation of what to connote an independent and he means by healthy ijtihml. free use of one's own judgment .. Mawclucli goes on to state that a He asserts that any ijtihad that nwjtahid has to possess at least purports to be independent of it six requirements. They include: a) can neither be an Islamic ijtihad faith in the shari'a and conviction nor is there any room for it in of its truthfulness; b) a proper the legal system of lslam. knowledge of the Arabic language; c) sound knowledge of the Qur'an It should be borne in mind, and the Sunnah; d) acquaintance Mawducli warns, that ijtihml in with the contributions of the Islam is not meant to replace the ear­ Lier jurist and thinkers (mujta­ Divine Law by man-made law, hi-din) of Islam; e) aquaintance but to properly understand the Supreme Law and to impart dy­ with the problems and conclitions of our times, and () commendeble namism to the legal system of character and conduct according 10) Sayyid Abul A'la Mawdudi, Islamic Law and Constitution (Lahore: Islamic Publications, 1955, 1 oth edition, 1990), p. 85. To support the idea he quotes Shathibi's opinion that the rule for worships is a little different from the one for general affairs of life.
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