Reason and Individual Reasoning
The term “ljtihad” itself means to strive hard. But it has been widely used to imply independent reasoning in the development of Islamic jurisprudence. The contemporary understanding, shared widely by formally trained Islamic jurists, defines Ijtihad as an intellectual tool that seeks to articulate...
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International Institute of Islamic Thought
1999
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oai:doaj.org-article:55f42842c5284b9e8d1c04ce2121af382021-12-02T19:41:40ZReason and Individual Reasoning10.35632/ajis.v16i3.21012690-37332690-3741https://doaj.org/article/55f42842c5284b9e8d1c04ce2121af381999-10-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2101https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 The term “ljtihad” itself means to strive hard. But it has been widely used to imply independent reasoning in the development of Islamic jurisprudence. The contemporary understanding, shared widely by formally trained Islamic jurists, defines Ijtihad as an intellectual tool that seeks to articulate Islamic laws about issues on which the Qur’an and the Sunnah are decidedly silent. This standard and orthodox conceptualization of Ijtihad, theoretically limits the role of reason to analogical thinking on mundane matters. Even though most Islamic thinkers do use reason quite judiciously in the interpretation of revalation. The point that is often ignored in discussions of Ijtihad, its meaning, role, scope and functions, is that the concep tualization of Ijtihad itself is the product of Ijtihad. The development of the ‘usd uZ-fiqh, the principles of jurisprudence, and the systematic articulation and rank ordering of the sources of Islamic Law - Qur’an, Sunnah, ijma, Ijtihad, ‘urfand musZu& - are all products of an Ijtihad much wider in scope than its standard understanding. In a remarkably curious development, a conceptually wider process of Ijtihad has spawned a rather meek theory of Ijtihad. Taking a second look at the discussion between Imam Shafi‘i and his interlocutor on the Qur’anic sources of Ijtihad,’ one is amazed at how Imam Shafi’i is able to build a whole theory out of a single verse. We are turning to Imam Shafi‘i because he has arguably left the most enduring and unshakeable impact on the structure of Islamic legal thinking and in particular on the theory of Ijtihad. In his response to the question, “Is Ijtihad permiad in the Qur’an?” Imam Shafi‘i derives the instrument from only one verse of the Qur‘an and then supports it with just one other. Turn then thy face in the direction of the Sacred Mosque: wherever you are turn your faces in that direction. (2:144) ... M. A. Muqtedar KhanInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 16, Iss 3 (1999) |
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DOAJ |
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Islam BP1-253 |
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Islam BP1-253 M. A. Muqtedar Khan Reason and Individual Reasoning |
| description |
The term “ljtihad” itself means to strive hard. But it has been widely used
to imply independent reasoning in the development of Islamic jurisprudence.
The contemporary understanding, shared widely by formally trained
Islamic jurists, defines Ijtihad as an intellectual tool that seeks to articulate
Islamic laws about issues on which the Qur’an and the Sunnah are decidedly
silent. This standard and orthodox conceptualization of Ijtihad, theoretically
limits the role of reason to analogical thinking on mundane matters.
Even though most Islamic thinkers do use reason quite judiciously in
the interpretation of revalation. The point that is often ignored in discussions
of Ijtihad, its meaning, role, scope and functions, is that the concep
tualization of Ijtihad itself is the product of Ijtihad. The development of the
‘usd uZ-fiqh, the principles of jurisprudence, and the systematic articulation
and rank ordering of the sources of Islamic Law - Qur’an, Sunnah, ijma,
Ijtihad, ‘urfand musZu& - are all products of an Ijtihad much wider in
scope than its standard understanding. In a remarkably curious development,
a conceptually wider process of Ijtihad has spawned a rather meek
theory of Ijtihad.
Taking a second look at the discussion between Imam Shafi‘i and his
interlocutor on the Qur’anic sources of Ijtihad,’ one is amazed at how Imam
Shafi’i is able to build a whole theory out of a single verse. We are turning
to Imam Shafi‘i because he has arguably left the most enduring and
unshakeable impact on the structure of Islamic legal thinking and in particular
on the theory of Ijtihad. In his response to the question, “Is Ijtihad permiad
in the Qur’an?” Imam Shafi‘i derives the instrument from only one
verse of the Qur‘an and then supports it with just one other.
Turn then thy face in the direction of the Sacred Mosque: wherever
you are turn your faces in that direction. (2:144) ...
|
| format |
article |
| author |
M. A. Muqtedar Khan |
| author_facet |
M. A. Muqtedar Khan |
| author_sort |
M. A. Muqtedar Khan |
| title |
Reason and Individual Reasoning |
| title_short |
Reason and Individual Reasoning |
| title_full |
Reason and Individual Reasoning |
| title_fullStr |
Reason and Individual Reasoning |
| title_full_unstemmed |
Reason and Individual Reasoning |
| title_sort |
reason and individual reasoning |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1999 |
| url |
https://doaj.org/article/55f42842c5284b9e8d1c04ce2121af38 |
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AT mamuqtedarkhan reasonandindividualreasoning |
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