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Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y by Muhammad Ibrahim Jannati Published by: al Tawhid Islamic Journal Vol. 5 No. 2 &3, Vol. 6, No. 1, Vol. 7, No. 3 Qum - The Islamic Republic of Iran Reproduced with permission by the Ahlul Bayt Digital Islamic Library Project team By: Muhammad Ibrahim Jannati Page 1 of 92 Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y Title Section 1 Introduction 4 Main Topics of Discussions 5 The Term Ijtihad 6 Ijtihad in the Utterances of the Prophet (s) 7 Ijtihad in the Utterances of Some Sahabah 8 Ijtihad in the Utterances of the Imams (A) 9 Ijtihad as a Technical Term 9 Critique of the Above Definitions 10 Second Definition of Ijtihad 14 Third Definition of Ijtihad 15 Fourth Definition of Ijtihad 16 Fifth Definition of Ijtihad 19 Two Different Conceptions of Ijtihad 20 Ijtihad as an Independent Source in Sunni Fiqh 21 Notes - References 22 Section 2 The Holy Qur'an as the First Source of Ijtihad 25 Sources of Ijtihad 26 Works on Qur’anic Fiqh 28 Legal Deduction from the Qur’an 33 The Authority of Zawahhir al Qur’an 34 Qur’an on Muhkamat and Mutashabihat 34 Hidden Meanings of Qur’anic Verses 41 Qur’an and Khabr al-Wahid 43 Role of Exegesis in Legal Deduction 46 Comprehensive Character of the Qur’an 52 Section 3 Factors Responsible for Emergence of the Practice of Ra'y 55 The Factors Which Generated New, Contingent Issues 56 The Shi'i Encounter With New Problems 56 Different Points of View Among Ahl al-Sunnah 57 Ra'y and Shi’i Ijtihad 57 Arguments in Defence of Ra'y and Their Refutation 57 1. Arguments Based on the Quran 58 2. Arguments Based on the Tradition 58 By: Muhammad Ibrahim Jannati Page 2 of 92 Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y Critique of the Tradition Narrated about Mu'adh 59 Consequences of the Tradition About Mu'adh 61 Critique of the Second Riwayah 67 Critique of the Third Riwayah 67 Critique of the Fourth Riwayah 67 The Emergence of Ijtihad bi al-Ray 68 The Term Ta’wil During the Days of the Tabi’un 69 The Use of "Ijtihad" in Another Sense 71 The New Denotation of Ijtihad 72 Difference between the Two Conceptions and its Consequences 73 Delimitation of the Meaning of Ijtihad by al-Muhaqqiq al-Hilli 73 Notes - References 74 Section 4 The Beginnings of Shi’i Ijtihad 75 The Qur'an as the Source of Law 75 Difficulty of Utilizing the Sunnah 76 The Need for Ijtihad amongst the Shi’ah 76 Difference between Shi’i and Sunni Ijtihad 77 Ijtihad during the Era of the Imams 78 Ijtihad, a Perennial Spring 83 The Source of Inadequacies 84 Qualifications Required for Ijtihad 84 The Closure of the Gates of Ijtihad 87 Difference of Viewpoints 87 Traditional or Progressive Fiqh 88 Ijtihad, Legislation and Tajdid 88 The Practice of Ijtihad 90 Development of the Theory of Ijtihad 90 Notes - References 91 By: Muhammad Ibrahim Jannati Page 3 of 92 Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y Introduction • Introduction The sources of ijtihad according to Shi'ah and the Ahl al-Sunnah, put together, are: the Book, the Sunnah, ijma` (consensus), `aql (reason), qiyas (analogy), istihsan, masalih mursalah, istislah, sadd al-dhara'i`, fath al-dhara'i; madhhab al-sahabi, shari`at al-salaf, `urf, istidlal, and so on. In this series of articles we shall try to discuss and study these topics in detail from the Shi`i and the Sunni points of view. We expect writers and scholars who have specialty in this field to contribute to the soundness and validity of these studies through constructive criticism relevant to the subject studied here. Any constructive criticism is very useful for correcting errors and removing shortcomings, and effective in eliminating ambiguities and omissions. Besides rendering vital service to scholarship, it is beneficial to the author, who is forced to be more careful in his statements and precise in his research. The intellectual history of Islam is indicative of the debt that the development and expansion of legal and other scientific studies owe to diverse viewpoints and competent criticism. This commendable and beneficial tradition has been in vogue in its most desirable form throughout the seven epochs of ijtihad among all the scholars and mujtahidun, and especially in the sixth and the seventh periods, whose fore-runners were Wahid Behbahani and the great al Shaykh al-'Ansari respectively, this tradition reached its zenith. Also, the very force of ijtihad, from the era of tashri` (legislation) to the present (as discussed in detail in the article on the epochs of ijtihad), as a legitimate activity is derived from criticism and debate. Because, in Islamic fiqh, ijtihad has had the meaning of a free and independent effort of the mujtahidun, undertaken for the purpose of advancement and expansion of the Islamic sciences. This development was not possible except through freedom of scholarly research, free expression of different views and clash between views of the mujtahidun, scholars and thinkers. By practising ijtihad, a mujtahid deduces the ahkam (laws) of the Shari'ah for issues and problems regarding which there is no specific express text (nass), by relying on legal sources and principles and by benefiting from the ideas of other mujtahidun. On account of this, it may be said that ijtihad plays the role of an evolutionary and dynamic force in legal studies which provides solutions to contingent issues of life and fulfils the needs of changing times and the requirements of new phenomena of human civilization. Therefore, Islamic fiqh does not suffer with inertia, stagnation and passivity vis-a-vis the demands of the times, of life and its manifestations; it also advances along with them. It is for this reason that it has been said that ijtihad has been throughout Islamic history the force which has been constantly developing and expanding the boundaries of fiqh with respect to its applications, while maintaining By: Muhammad Ibrahim Jannati Page 4 of 92 Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y the stability of legislation. Thus, ijtihad is essential for Islamic fiqh, without which it cannot be dynamic and progressive. On the basis of this, closing of the gates of ijtihad is contrary to the perennial mission of Islam in all ages, and, most certainly, alien elements have played an active role in promoting this ominous venture. For the enemies of Islam, it has been, and still is, the best weapon to strike Islamic law with, and the most effective instrument for eliminating it from scientific, cultural, economic, social and political arenas. Because, closing of the gates of ijtihad renders fiqh ineffective and incapable of providing answers to emergent and contingent issues of life The present deficiencies in the world of Islam, the failure to confront the contingent issues in a proper way, the issuing of baseless and irrational fatawa, the improper attitude towards new ideas - all these are consequencies of the closing of the gates of ijtihad by the Ahl al-Sunnah. It has been instrumental in allowing dubious hands, with the aid of taghuti governments, to instil unhealthy ideas into the people's minds and to insinuate the feeling that Islamic fiqh cannot fulfil the demands of the present age and the modern civilization. These insinuations have left undesirable effects on the minds of short-sighted and self-alienated persons unaware of the spirit of Islam, to the extent that they servilely follow the aliens and prefer Western laws to the laws of Islam (we shall have more to say about this matter in the article "The Era of the Decline of Sunni Ijtihad"). The most outstanding achievement of Shi'i fiqh has been to keep open the gates of ijtihad throughout the course of history. Its superiority over other schools of fiqh, whose doors were closed after the death of their founders (namely, Abu Hanifah al-Nu'man ibn Thabit, the founder of Hanafi School; Malik ibn Anas al-'Asbahi, the founder of the Maliki School; Muhammad ibn Idris al-Shafi'i,the founder of the Shafi'i School; and Ahmad ibn Hanbal, the founder of the Hanbali School), lies here. (An exposition of this issue from various aspects and a critique of the speech of the editor of the Kuwaiti journal al-Mujtama`, Isma'il al-Shatti, delivered at the U.A.E. university on Nov. 1, 1982, wherein he denounced the claim about the continuity of ijtihad as a `conspiracy against the faith,' will come in our article on the epochs of ijtihad.) • Main Topics of Discussions We shall deal with the following topics in this study: The lexical meaning of the word `ijtihad'. The meaning of ijtihad in the utterances of the Prophet (S). The technical meaning of the term ijtihad. Two different meanings of ijtihad as a technical term used by Muslim fuqaha'. Acceptance of ijtihad as an independent source of law in Sunni fiqh. Causes of the emergence of ijtihad bi al-ray and other conjectural instruments among the Ahl a1-Sunnah. Arguments offered in favour of ijtihad bi al-ray and their refutation. The beginnings of ijtihad in the sense of ray. By: Muhammad Ibrahim Jannati Page 5 of 92 Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y The period during which ijtihad bi al-ray was known as tawil.
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