Academic literature on the topic 'IjtihÉd'
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Journal articles on the topic "IjtihÉd"
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Haque, Munawar. "SAYYID ABUL AÑLÓ MAWDÕDÔ’S VIEWS ON IJTIHÓD AND THEIR RELEVANCE TO THE CONTEMPORARY MUSLIM SOCIETY." Journal of Islam in Asia (E-ISSN: 2289-8077) 6, no. 2 (2010): 121. http://dx.doi.org/10.31436/jia.v6i2.20.
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Abstract The purpose of this article is to explore the views of Sayyid Abul AÑlÉ MawdËdÊ[1] on ijtihÉd.[2] It intends to trace the origins of MawdËdÊ’s ideas within the social, cultural and political context of his time, especially the increasing influence of modernity in the Muslim world. The study will show that MawdËdÊ’s understanding of ijtihÉd and its scope demonstrates originality. For MawdËdÊ, ijtihÉd is the concept, the process, as well as the mechanism by which the SharÊÑah,[3] as elaborated in the Qur’Én and the Sunnah[4] is to be interpreted, developed and kept alive in line with the intellectual, political, economic, legal, technological and moral development of society. The notion of ijtihÉd adopted by MawdËdÊ transcends the confines of Fiqh[5] (jurisprudence) and tends therefore to unleash the dormant faculties of the Muslim mind to excel in all segments of life. [1] Sayyid Abul AÑlÉ MawdËdÊ was born on September 25, 1903 in Awrangabad, a town in the present Maharashtra state of India in a deeply religious family. His ancestry on the paternal side is traced back to the Holy Prophet (peace be upon him). The family had a long-standing tradition of spiritual leadership, for a number of MawdËdÊ’s ancestors were outstanding leaders of ØËfÊ Orders. One of the luminaries among them, the one from whom he derives his family name, was KhawÉjah QuÏb al-DÊn MawdËd (d. 527 AH), a renowned leader of the ChishtÊ ØËfÊ Order. MawdËdÊ died on September 22, 1979. See Khurshid Ahmad and Zafar Ishaq Ansari, “MawlÉnÉ Sayyid Abul AÑlÉ MawdËdÊ: An Introduction to His Vision of Islam and Islamic Revival,”, in Khurshd Ahmad and Zafar Ishaq Ansari (eds.) Islamic Perspectives: Studies in Honour of MawlÉnÉ Sayyid Abul A’lÉ MawdËdÊ, (Leicester: The Islamic Foundation,1979), 360. [2] In Islamic legal thought, ijtihÉd is understood as the effort of the jurist to derive the law on an issue by expending all the available means of interpretation at his disposal and by taking into account all the legal proofs related to the issue. However, its scope is not confined only to legal aspect of Muslim society. MawdËdÊ’s concept of ijtihÉd is defined as the legislative process that makes the legal system of Islam dynamic and makes its development and evolution in the changing circumstances possible. This results from a particular type of academic research and intellectual effort, which in the terminology of Islam is called ijtihÉd. The purpose and object of ijtihÉd is not to replace the Divine law by man made law. Its real object is to properly understand the Supreme law and to impart dynamism to the legal system of Islam by keeping it in conformity with the fundamental guidance of the SharÊÑah and abreast of the ever-changing conditions of the world. See Sayyid Abul AÑlÉ MawdËdÊ, The Islamic Law and Constitution, translated and edited by Khurshid Ahmad, (Lahore: Islamic Publications Ltd, 1983), 76.[3] SharÊÑah refers to the sum total of Islamic laws and guidance, which were revealed to the Prophet MuÍammad (peace be upon him), and which are recorded in the Qur’Én as well as deducible from the Prophet’s divinely guided lifestyle (called the Sunnah). See Muhammad ShalabÊ, al-Madkhal fÊ at-TaÑ’rÊf b alil-Fiqh al-IslÉmÊ, (Beirut: n.p., 1968),.28.[4]Sunnah is the way of life of the Prophet (peace be upon him), consisting of his sayings, actions and silent approvals. It is also used to mean a recommended deed as opposed to FarÌ or WÉjib, a compulsory one.[5] Originally Fiqh referred to deliberations related to one’s reasoned opinion, ra’y. Later the expression Fiqh evolved to mean jurisprudence covering every aspect of Islam. It is also applied to denote understanding, comprehension, and profound knowledge. For an excellent exposition on the meaning of Fiqh, see Imran Ahsan Khan Nyazee, Theories of Islamic law: The methodology of ijtihÉd, (Delhi: Adam Publishers & Distributors, 1996), 20-22.
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ISHFAQ AMIN PARREY. "THE INTERPLAY OF IJTIHĀD AND MAQĀṢID AL-SHARĪ‘AH IN PRE-MODERN LEGAL THOUGHT: EXAMINING THE CONTRIBUTIONS OF AL-GHAZALI AND AL-SHATIBI". Hamdard Islamicus 47, № 2 (2024): 37–59. http://dx.doi.org/10.57144/hi.v47i2.894.
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The debate of ijtihād - its meanings, theorization and application, is one of the most noticeable debates in the modern Muslim intellectual space. In the contested backdrop of ‘closure of the gates of ijtihād’, the process of reproduction of ShÉrÊah‘ knowledge, civilizational renewal and forming a critical engagement with the socio-intellectual context of contemporary times through ijtihÉd gained coinage among different strata of Muslim scholarship, developing intra-Muslim conversations between traditionalists, modernists and progressives. In this debate, maqāṣid al-Sharī‘ah as a concept, theory and philosophy has been repeatedly invoked by all three points of views, explaining it from their distinct positions. In this context, this paper attempts to offer an analysis of the pre-modern dialogue between ijtihād and maqāṣid al-Sharī‘ah, revisions of the traditionally more predominant method of extension of law, qiyās, in context of Shāfi’īte four-source theory and employment of relatively more utilitarian tool, maṣlahah. Hence, the paper investigates the concepts of munāsabah and taḥqiq al-manāṭ vis-à-vis maqasid al-Shari’ah, employed by two most prominent advocates of maqāṣid thought in pre-modern scholarship, al-Ghazali (d. 1111 C.E) and al-Shatibi (d. 1388 C.E). Finally, the study attempts to locate the common ground between traditional theory of ijtihād and maqāṣid al-Sharī‘ah, to explain the possibility of maqāṣid based ijtihād model.
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Ali, Bukhari. "Otoritas Ijtihad dalam Kajian Hukum Islam (Analisis Kaedah Fikih al-ijtihadu la yunqadhu bi al-ijtihadi)." El-USRAH: Jurnal Hukum Keluarga 4, no. 1 (2021): 108. http://dx.doi.org/10.22373/ujhk.v4i1.9246.
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Al-Qur’an dan Hadits merupakan pedoman utama dalam menyelesaikan berbagai persoalan yang mereka hadapioleh umat Islam. Namun, tidak semua persoalan yang timbul di masyarakat termuat secara detail dalam Kitab Suci umat Islam tersebut maupun dalam hadits. Hukum-hukum yang terdapat dalam Al-Qur’an dan hadits kebanyakan bersifat global. Selain itu, ada perbedaan kondisi antara masa turunnya Al-Qur’an dan Hadits dengan kehidupan modern, karena kebudayaan Islam terus berkembang dari waktu ke waktu dengan segala probematika dan masalahnya sesuai dengan perkembangan zaman. Timbulnya berbagai masalah baru menghendaki kehadiran aturan-aturan yang baru pula dalam Islam. Untuk memecahkan persoalan ini, para ulama berusaha mencurahkan segala daya upayanya untuk berijtihad menetapkan hukum dengan menggunakan metode-metode tertentu, termasuk menggunakan al-Qawā’id al-Fiqhiyah (kaidah-kaidah fiqh). Al-Qawā’id al-Fiqhiyah disusun untuk mempermudah memahami masalah-masalah partikular (juz’iyyat) dan kasus-kasus yang serupa (al-asybah wa al-nazhā-ir) di dalam menentukan hukum suatu perkara. Kaidah tersebut diproduksi dari perbuatan-perbuatan mukallaf yang telah ada hukumnya. Apabila dianggap sudah sesuai dengan Al-Qur’an dan hadits (menjadi kaidah yang mapan & akurat), maka para ulama menggunakan kaidah-kaidah tersebut dalam menjawab berbagai persoalan hukum yang berkembang di masyarakat, baik di bidang sosial, ekonomi, politik, budaya dan sebagainya. Tulisan ini akan mengangkat salah satu contoh kaidah fiqh, yakni: الاءجتهاد لا ينقض بالاءجتهاد(ijtihad tidak dapat dibatalkan oleh ijtihad yang lain).
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Surono, Yudi, and Anita Anita. "Ijtihad Ra’yu Sahabat dalam Tafsir Al-Qur’an." Ar-Rusyd: Jurnal Pendidikan Agama Islam 1, no. 1 (2022): 41–58. http://dx.doi.org/10.61094/arrusyd.2830-2281.5.
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This research aims to find out the position of ijtihad Ra'yu sahabat in the interpretation of the Qur'an.The benefits of this study to improve our knowledge of the opinions, fatwas and ijtihads of friends in this science of qur'an interpretation after the death of the Prophet Muhammad SAW. Hadiths, poles al-turats, opinions of scholars, books of exegesis, suggestions of exegesis and related journals on interpretation in the time of the prophet's companions. The results obtained in this study are that Ijtihat Ra'yu shahabat in the qur'anic interpretation has a high quality, can be used as an argument in the science of tafsir. This is because the ijtihad of the shahabat in interpreting the Qur'an based on their understanding of the events behind the descent of the verse (asbaabunnuzul), thus making them have a deep understanding of the reasonableness, integration and interconnection between one verse of the Qur'an with other verses of the Qur'an and its application in the practice of life.
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Herdiansyah, Sri Hidayanti, and Muannif Ridwan. "Ijtihad Kontemporer Perspektif Yusuf Al-Qardhawi." Jurnal Indragiri Penelitian Multidisiplin 2, no. 2 (2022): 98–103. http://dx.doi.org/10.58707/jipm.v2i2.212.
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This paper examines the contemporary ijtihad methodology from the perspective of a well-known Islamic law expert from the Middle East, Yusuf Al-Qardhawi through his writing entitled Al-Ijtihad fi al-Shari'at al-Islamiah ma'a Nazharat Tahliliyah fi al-Ijtihadi al-Mu. 'ashir (Ijtihad in Islamic Shari'ah: Focus on Contemporary Ijtihad Analysis). The research method used in this paper is a literature review method by directly referring to primary sources with direct analysis of the books written above as well as studies or opinions of other figures regarding the book. In this study it was found that Yusuf Al-Qardhawi offered three contemporary ijtihad concepts, namely, Intiqa'i/tarjihi ijtihad, Insha'i ijtihad, and ijtihad which integrates both Intiqai and Insha'i methods.
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Zunaidi, Arif. "WAKAF PRODUKTIF DALAM PERSPEKTIF MAQASID SYARIAH." Al'Adalah 25, no. 1 (2022): 93–104. http://dx.doi.org/10.35719/aladalah.v25i1.286.
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Dalam budaya kita, memberi sudah menjadi bagian dari kebiasaan. Sayangnya Wakaf dalam pandangan masyarakat kita cenderung masih terfokus berupa tanah dan bangunan. Padahal makna wakaf bisa dimaknai lebih luas lagi, dapat dikelola menjadi lebih produktif misalnya. Dalam penelitian ini menggunakan metode library research. Dari penelitian ini menghasilkan bahwa wakaf produktif dalam perspektif maqasid syariah, meliputi ijtihād maslahi, harus dilandaskan kepada tujuan-tujuan pokok agama. Kedua, ijtihad maslahi harus berlandaskan kepada pengetahuan tentang maslahah al-shar’iyyah (maslahat agama) Ketiga, ijtihad maslahi selayaknya harus mengaplikasikan serta mempertimbangkan kemaslahatan umum dalam memahami teks baik al-Qur’an maupun Hadis. Keempat, ijtihad maslahi harus juga mempertimbangkan sudut pandang keuntungan atau laba.
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Galadari, Abdulla. "The Taqlīd al-Ijtihād Paradox: Challenges to Qurʾanic Hermeneutics". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 13, № 2 (2015): 145–67. http://dx.doi.org/10.1163/22321969-12340023.
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Ijtihād has been extremely important throughout Islamic history and seen as such by many Muslim scholars, both Sunni and Shiʿi, in early, medieval, and contemporary Islam. However, the phenomenon of ijtihad, in both traditional and contemporary Islam, is restricted to a set of rules that were outlined by earlier mujtahids. This poses a challenge in Qurʾanic hermeneutics as to whether contemporary mujtahids are performing ijtihād or merely imitating (taqlīd) the method of ijtihād. The purpose of this study is to investigate the following question: is ijtihād in the Qurʾanic Sciences today merely an imitation (taqlīd) of ijtihād? The paper opens with defining imitation (taqlīd) according to classical Muslim scholars, starting with the arguments that accepts imitation in Islam and then compares it with various scholars’ stances on ijtihād. The paper employs arguments from the Qurʾan, prophetic tradition (ḥadīth), and acts of the Companions (ṣaḥābah) that are typically used by Muslim scholars to argue in favor of ijtihād over imitation (taqlīd). It compares the stance of both Sunni and Shiʿi scholars on the roles of both mujtahids and sources of jurisprudence (marājiʿ) and muftīs. It shows that, in Qurʾanic Sciences, although the role of ijtihād is highly recommended, it continues to be part of a larger paradox, in which ijtihād may only be performed through a set of rules outlined by early scholars. This brings us to a paradox that to be a mujtahid, one needs to imitate (taqlīd) rules outlined by earlier mujtahids, which poses the challenging question on whether scholars today are truly performing ijtihād, or simply taqlīd al-ijtihād.
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Fitra, Tasnim Rahman. "IJTIHAD ‘UMAR IBN AL-KHAṬṬĀB DALAM PERSPEKTIF HUKUM PROGRESIF". Al-Ahkam 26, № 1 (2016): 49. http://dx.doi.org/10.21580/ahkam.2016.26.1.705.
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<p>This article aims to describe ijtihad ‘Umar ibn al-Khaṭṭāb that have unique characteristics. The ijtihād of ‘Umar was based on the Qur'an and hadith, and the example of salaf al-ṣāliḥīn. The understanding of the naṣ is done by ‘Umar contextually, so as to produce ideas that suit with the needs of ummat and fair. With the comparative method, this paper further compares the ijtihād of ‘Umar with the concept of Progressive Law initiated by Satjipto Rahardjo because of their similar characteristics. The paradigm of Progressive Law is that the law solely to humans, so the law must be present for human’s maṣlaḥat. It’s also reject the status quo in the law. Between the ijtihad of ‘Umar and the Progressive laws in general have similar characteristics, both in terms of interest and the position of man as the subject of law. They are also similar in terms of potential legal reform in accordance with the times, change of venue, and the socio-historical conditions. The fundamental difference of both lies in the meanings of maṣlaḥat and the maṣlaḥat standardization.</p><p><strong><br /></strong></p><p>Artikel ini bertujuan untuk mendiskripsikan ijtihad ‘Umar ibn al-Khaṭṭāb yang memiliki karakteristik yang unik. Ijtihad ‘Umar didasarkan pada al-Qur’an dan hadis, dan apa yang<br />dicontohkan orang saleh sebelumnya. Pemahaman terhadap naṣ oleh ‘Umar dilakukan secara kontekstual, sehingga menghasilkan produk pemikiran yang sesuai dengan kebutuhan ummat dan adil. Dengan metode komparatif, tulisan ini selanjutnya membandingkan ijtihad ‘Umar dengan konsep hukum Progresif yang digagas oleh Satjipto Rahardjo karena dinilai memiliki kesamaan karakreristik. Hukum Progresif memiliki paradigma bahwa hukum semata-mata untuk manusia, sehingga hukum harus hadir demi kebaikan manusia dan menolak adanya status quo dalam hukum. Analisis terhadap keduanya menghasilkan pemahaman bahwa antara ijtihad ‘Umar dan hukum Progresif secara umum memiliki kesamaan karakteristik, baik dari segi tujuan maupun posisi manusia sebagai yang dikenai hukum. Mereka juga sama dalam hal potensi pembaharuan hukum sesuai dengan perkembangan zaman, perubahan tempat, dan kondisi sosio-historis. Perbedaan mendasar pada keduanya yaitu makna maslahat dan<br />standarisasi maslahat yang menjadi landasan.</p>
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Islam, Tahir, та Dr Hafiza Shahida Perveen. "اجتہاد کی اصولی مباحث اور ابن حزم کا نقطۂ نظر: تجزیاتی مطالعہ". ĪQĀN 3, № 01 (2021): 41–58. http://dx.doi.org/10.36755/iqan.v3i01.236.
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Ibn e Ḥazm was a notable and leading scholar of al-Ẓāhirīyyah. He extended enormous research work in the multiple Islamic sciences such as principles of jurisprudence (‘Uṣūl), fiqh, and comparative study of religions & Islamic philosophy. He presents novel idea regarding juristic effort or Islamic legal reasoning (Ijtihād). Ibn e Ḥazm negates the very concept of analogical reasoning (Qiyās) and calls for mandatory adoption of ijtihad on everyone. Moreover, he mandates few necessary requirements for an Islamic jurist (mujtahid). Further elaborating his notion on this point, he presents different rankings of a mujtahid regarding their right and wrong inferences while performing juristic work. This paper presents such ideas especially discourses of principles of Ijtihād by Imām Ibn e Ḥazm.
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Jamaa, La. "Kontribusi Muhammadiyah terhadap Dinamika Pemikiran Hukum Islam Kontemporer di Indonesia." AL-IHKAM: Jurnal Hukum & Pranata Sosial 12, no. 1 (2017): 127–48. http://dx.doi.org/10.19105/al-lhkam.v12i1.1215.
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Muhammadiyah memiliki Majelis Tarjih dan Tajdid dengan kompetensi melakukan ijtihad terhadap berbagai problem hukum yang dialami umat Islam, baik dalam bentuk pemikiran ulang terhadap aturan hukum Islam yang telah ada, maupun menemukan dan menetapkan hukum terhadap peristiwa baru pada era modern. Ijtihad Muhammadiyah terhadap permasalahan hukum Islam kontemporer yang tidak ada nashnya, menggunakan ijtihād, baik secara bayāni, qiyāsi, maupun istislāhi serta sadd al-zari’ah dengan tetap mengacu kepada prinsip jalbu masalih wa daf’u mafāsid. Ijtihad Muhammadiyah tersebut telah menghasilkan berbagai fatwa dalam masalah yang dihadapi umat Islam kontemporer. Meskipun secara kuantitas, fatwa Muhammadiyah dalam bidang hukum Islam kontemporer masih minim dibandingkan dengan fatwa dalam masalah non kontemporer, namun telah memberikan kontribusi terhadap dinamika pemikiran hukum Islam kontemporer di Indonesia.(Muhammadiyah has Tarjih and Tajdid Councils with the competence to do ijtihad on various legal problems experienced by Muslims, either in the form of rethinking the existing Islamic law, or finding and deciding legal judgment on new events in the modern era. Ijtihad done by Muhammadiyah on contemporary Islamic law issues that are not stated clearly in the Quran, uses bayani, qiyāsi, and istislāhi as well as sadd al-zari'ah by referring to the principle of jalbu masalih wa daf’u mafāsid. The ijtihad has produced various fatwas on the problems faced by contemporary Muslims. Although there is a small quantity of Muhammadiyah fatwa on contemporary Islamic laws compared to the fatwa on non contemporary issues, it has contributed to the dynamics of contemporary Islamic legal thinking in Indonesia)
Dissertations / Theses on the topic "IjtihÉd"
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Butt, Ayesha W. "The Question of Ijtihad." Master's thesis, Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/99519.
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Religion<br>M.A.<br>The question of whether the door of ijtihad is open, closed, or ever did close, has been around for centuries. The answer to this question is crucial for our times. The research will present a chronological overview of the historical development of the concept of ijtihad, how it developed, became limited in certain circles, and if it ever ceased to be practiced. It can be concluded from the research that the doors of ijtihad were never closed, but were limited to a particular type of educational training. Those who completed this training proceeded on to become jurists. Those who could not, were requested to follow their leaders or engage in "taqlid." This study will show that this question arose from a power struggle between modernists and traditionalists regarding who had the power to interpret and make rulings for the Muslim community. It will further show how traditionalists are trying to maintain their power in order to preserve traditional Islam and how the modernists are trying to solve contemporary problems by opening the doors to interpretation for those who are not classically trained.<br>Temple University--Theses
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Al-Ansari, Ibrahim Abdulla. "The renewal of Islamic legal theory : models of contemporary 'ijtihad'." Thesis, SOAS, University of London, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420970.
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Dajani, Samer M. K. "Ibn ʿArabī’s conception of Ijtihād : its origins and later reception". Thesis, SOAS, University of London, 2015. http://eprints.soas.ac.uk/20368/.
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Wahyudi, Yudian. "Hasbi's Theory of Ijtihad in the Context of Indonesian Fiqh." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108789.
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This thesis studies the proposal for an Indonesian fiqh, articulated by Muhammad Hasbi Ash Shiddieqy (1904-1975) as an effort to bridge the tension in Islamic law between revelation and reality (c-ada) in Indonesian society. While such an indigenous fiqh can only be created through ijtihad, most Indonesian Muslims believed the gate of ijtihad to have been irrevocably closed and thus they vehemently opposed any suggestion toward creating an Indonesian fiqh. To make itjihad possible once again, Hasbi worked hand in hand with the reformists with the call of "Back to the Qur'ân and the Sunna." The reformists' program consisted of attempts to eliminate "non-Islamic" elements from Muslim life, to open the gate of ijtihad, to bring an end to blind imitation (taqlïd) and to allow for talfiq, a comparative study of fiqh. [...]<br>Cette thèse étudie le project d'un fiqh indonésien tel qu'articulé par Muhammad Hasbi Ash Shiddieqy (1904-1975) pour combler l'écart qu'il percevait dans le droit islamique entre la révélation et la réalité (c-ada) de la société indonésienne. Alors qu'un fiqh indigène ne peut être conçu que par l'ijtihad la majorité des musulmans indonésiens croient que les portes de l'ijtihad sont irrévocablement fermées et s'opposent donc avec véhémence à toute suggestion visant à créer un fiqh indonésien. Pour rendre l'ijtihad à nouveau possible, Hasbi collabora avec les réformistes à un appel pour le "retour au Coran et à la Sunna." Le programme des réformistes consistait à éradiquer tous les éléments "non-islamiques" de la vie musulmane, à ouvrir les portes de l'ijtihad à mettre fin à l'imitation aveugle (taqlid), et à permettre l'étude comparée du fiqh (talfiq). [...]
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Alfaghi, Latifa. "The application of Quranic legal verses in contemporary times : Ijtihad in practice." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683071.
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Pélissier, Julien. "Méthodologie heuristique de la théorisation d’une doctrine économique à partir du Droit musulman chiite chez Muhammad Baqir al-Sadr." Toulouse 2, 2009. http://www.theses.fr/2009TOU20094.
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Dans Notre Economie, Sadr propose une méthode heuristique prétendant guider la réflexion sur le concept de doctrine économique conformément à l’Islam. Or, toute tentative de donner aux enseignements islamiques une portée doctrinale, capable de se hisser au niveau de la complexité de la réalité sociale contemporaine, se heurte aux spécificités intellectuelles dictées par les arguments d’autorité textuels. Soucieux de rester conforme au dogme islamique et fidèle à l’héritage juridique légué par les juristes musulmans, Sadr propose une heuristique doctrinale s’inspirant largement de la méthode des Principes jurisprudentiels usul al-Fiqh), tout en ménageant une marge de manœuvre intellectuelle accrue, à travers l’utilisation pleine et entière dans son élaboration doctrinale, de l’argument conjecturé. Libéré des contraintes sévères posées par le raisonnement juridique, cette heuristique doctrinale suscite des interrogations, quant à sa validité épistémologique et juridique. Cette étude se propose de comprendre en profondeur les ressorts intellectuels de cet effort intellectuel original de la part d’un des clercs chiites duodécimains les plus influents du 20ème siècle<br>In Our Economy, Sadr proposes a discovery method aiming at guiding the reflection on the concept of economic doctrine, in accordance with Islam. However, any attempt to give to Islamic teachings a doctrinal range, able to rise on the level of the complexity of contemporary social reality, runs up against the intellectual specificities dictated by the textual arguments of authority. Anxious to remain in conformity with the Islamic dogma and faithful to the legal heritage bequeathed by Moslem lawyers, Sadr proposes doctrinal heuristics, being inspired largely by the method of the jurisprudential principles (usul al-Fiqh), while sparing an increased intellectual room for maneuver, through the full and whole use, in its doctrinal development, of the conjectured argument. Released of the severe constraints posed by the legal reasoning, this doctrinal heuristics causes interrogations, as for its epistemological and legal validity. This study proposes to understand in-depth the intellectual springs of this original intellectual effort, on behalf of one of the most influential twelve Shiite clerks of the 20th century
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Çitak, Gökmen. "Approche historique de la fatwa et perspectives de son adaptabilité en Europe, la contribution du Conseil Européen de la Fatwa et des Recherches." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3081/document.
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La religion musulmane est une religion universelle, elle ne se limite pas à un espace défini, ni à une époque. Elle peut s’étendre à tous les lieux. Le passé a témoigné et démontré sa capacité à être une religion conciliable et adaptable à toutes cultures et civilisations. Dès lors, il est tout à fait possible d’affirmer qu'elle est une religion flexible selon l'environnement. Le flux migratoire en Europe des personnes en provenance de pays musulmans a engendré l’enracinement progressif de l’Islam, dans un environnement non musulman et sécularisé. C’est dans ce contexte sans précédent, qu’une réflexion innovatrice a émergé, tenant compte des différents aspects sociétaux. Elle consiste à réfléchir aux nouvelles perspectives visant à structurer un modèle cohérent pour les musulmans d’Europe, en phase avec la société occidentale. Ce renouveau dépend essentiellement de la double capacité à conjuguer raison et respect du patrimoine des fondements de la jurisprudence musulmane. Mais, il doit également intégrer une lecture critique de ce patrimoine par le biais de nouveaux outils de compréhension, répondant aux finalités de la loi musulmane.L’objet de cette recherche porte sur le concept de fatwa, qui permet justement l’adaptation, en apportant des solutions adéquates aux Musulmans vivant en Europe. Cette recherche englobe aussi bien la structuration du CEFR et sa méthodologie d’expertise que les catégories de lois sujettes à la flexibilité. Les fatwa(s) émises par le conseil déterminent ainsi les mécanismes employés pour la résolution des cas spécifiques au contexte européen où les communautés musulmanes sont minoritaires. Ceci permet d’évaluer, par conséquent, la pertinence et la recevabilité de ce nouvel habillage du fiqh, qui vise à offrir de nouveaux horizons, sans pour autant se détacher complètement du patrimoine juridique existant<br>Islam is a universal religion. It may not be hemmed in any limited boundaries, neither in a specific era. It has ability to extend to all the places. In the past this religion has proven its adaptability and compatibility to all the cultures and civilizations. Consequently, we can assure with certainty that Islam is completely flexible and adaptable to a given environment. The migratory flow to Europe from Muslim countries has established its roots gradually in a non-Muslim and secular environment. In this unprecedented context an innovative reflection has emerged englobing all the societal aspects. It consists in thinking out new viewpoints on creating models that are coherent for Muslims in Europe and are in accordance with the western society. This renewal depends essentially on the double capacity of combining reason and respect of the patrimony of the basis of Islamic jurisprudence. Yet, it also has to incorporate the analytical interpretations of this patrimony through the new tools of comprehension, meeting with the aims of Islamic laws.The aim of this research is about the concept of a Fatwa that allows adaptation bringing suitable solutions for the Muslims living in Europe. This research includes structuring of CEFR, its methodology of assessment as well as the categories of laws that are subjected to flexibility. The Fatwas issued by the Council consequently determine the mechanisms used to solve cases specific to European context where the Muslim communities are a minority. This allows us to evaluate the pertinence and the admissibility of embellishing of Fiqh which is meant to open new horizons, all the same without being totally detached from the existing legal patrimony
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Noor, W. S. W. M. "A study of the development of reformist ijtihad and some of its applications in the twentieth century." Thesis, University of Edinburgh, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384210.
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Tabatabaei, Lotfi Esmat al-Sadat. "Ijtihad in Twelver Shi-ism : the interpretation and application of Islamic law in the context of changing Muslim society." Thesis, University of Leeds, 1999. http://etheses.whiterose.ac.uk/415/.
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The purpose of the thesis is to investigate whether Islamic laws, without relaxing the nature of the Shari 'a, could be expanded and adapted to meet the changing needs of modem Muslim societies. The focus is on the Shi'ites' approach to the law with special reference to the debates in Iran following Imam Khomeini's emphasis on the "role of the time and place in Utihad". The thesis suggests that scientific knowledge in different areas should play a role in jtihad beside the judgements of those possessing the accomplishments necessary to be a qualified mujtahid. The first three of the seven chapters are designed to provide a general overview of Shi 'i law, the concept of tihad and its development and also the sources and the methodology of tihad (usul al-fiqh) among the Shi'ite 'ulama. The fourth chapter discusses the relation between Utihad and the comprehensiveness of the Shari'a, and examines the different theories introduced by both traditional 'ulama and Muslim modernists in adapting Islamic law to the requirements of the modern age. The fifth chapter focuses on the "role of the time and place" in tihad, and the ways and principles through which changes in the law may be justified. In investigating the stages through which a mujtahid may find out the rulings of the Shari 'a on a particular subject, some new and controversial issues including insurance policies, Islamic banking, human dissection, organ donation, and woman's right to judge and to be followed are discussed briefly in the sixth chapter. By studying and examining in detail the rulings of the Shari'a, as extracted by some leading fuqaha, on the new reproductive technologies, artificial insemination, in vitro fertilisation and human cloning, it is shown how scientific knowledge can affect the procedure of jjtihad. Overall it is concluded that participation of the fuqaha in regulating the law and giving practical instruction regarding different problems requires the authorisation of division in ijtihad and cooperation between mujtahidun and scientific authorities on various subjects. It is by recognising these necessities and considering the conditions of the time that they may be able to bring Islamic law successfully into harmony with the requirements of modern life.
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Razavian, Christopher Pooya. "The discursive self : rethinking the relationship between autonomy and tradition in Shi’i thought." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/23295.
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The concept of autonomy underlies many other issues in moral and political philosophy. This dissertation states that contemporary debates within Shi’i thought view autonomy as individualistic, and that this individualism brings it into conflict with tradition. It then argues that autonomy is not equivalent to individualism, and argues for an understanding of autonomy that is socially and historically embed- ded and discursive. This makes it possible to rethink the relationship between autonomy and tradition. This rethinking is done through a method of reflective equilibrium, where various ideas from various fields are brought into a coherent whole. There are two phases to this rethinking. The first is in clarifying the concept of autonomy and the second is bringing this concept of autonomy and Shi’i tradition into equilibrium. The dissertation begins by stating that Shi’i thought has already made room for autonomy, but that the concept of autonomy that is dominant is individualistic. An understanding of autonomy as socially and historically embedded is defended. The second phase is to reconcile this embedded notion of autonomy with Shi’i tradition. It is argued that autonomy is important for both the internalisation of tradition and the formation of tradition. Empirical evidence is provided through positive psychology that shows that the most effective means of internalising a belief is through contexts that support autonomy. This understanding of internal- isation is brought into equilibrium with the Shi’i concept of forbidding wrong. It is argued that one of the conditions of forbidding wrong is the condition of efficacy. Approaches to forbidding wrong that support autonomy meet this condition, while those that deny autonomy generally do not. Finally, it is argued that autonomy should be considered within the process of ijtihād because it has an epistemic gain. Autonomous individuals gain a certain level of expertise through their life experiences that are necessary to be incorporated in the ijtiḥād.
Books on the topic "IjtihÉd"
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1940-, Ṣābir Ayyūb, ʻUmar Muḥammad Suhail та Iqbal Academy (Lahore Pakistan), ред. ʻAllāmah Iqbāl kā taṣavvur-i ijtihād: Majmūʻah-yi maqālāt. Iqbāl Akādamī Pākistān, 2008.
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Ismāʻīl, Shaʻbān Muḥammad. al- Ijtihād al-jamāʻī wa-dawr al-majāmiʻ al-fiqhīyah fī taṭbīqih. Dār al-Bashāʾir al-Islāmīyah, 1998.
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ʻAlwānī, Ṭāhā Jābir al. Ijtihad. International Institute of Islamic Thought, 1993.
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Ṣanʻānī, Muḥammad ibn Ismāʻīl. Irshād al-nuqqād ilá taysīr al-ijtihād. Muʾassasat al-Rayyān, 1992.
Find full textBook chapters on the topic "IjtihÉd"
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Chamankhah, Leila. "Ijtihād." In Islam, Judaism, and Zoroastrianism. Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_1944.
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Ahmad, Ahmad Atif. "Ijtihad Theory." In The Fatigue of the Shari'a. Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137015006_4.
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Ahmad, Ahmad Atif. "Ijtihad for All." In The Fatigue of the Shari'a. Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137015006_7.
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Jackson, Sherman A. "Ijtihād and taqlīd." In Routledge Handbook of Islamic Law. Routledge, 2019. http://dx.doi.org/10.4324/9781315753881-16.
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Salah, Hoda. "Von Ijtihad zu Gender-Jihad." In Partizipation von Frauen am Islamismus. Springer Fachmedien Wiesbaden, 2019. http://dx.doi.org/10.1007/978-3-658-28101-4_6.
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Hallaq, Wael B. "Was the gate of ijtihad closed?" In Law and Legal Theory in Classical and Medieval Islam. Routledge, 2022. https://doi.org/10.4324/9781003278856-5.
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"Ijtihad." In Ijtihad. International Institute of Islamic Thought, 1993. http://dx.doi.org/10.2307/j.ctvkc67jm.5.
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Gerber, Haim. "Ijtihad." In Islamic Law and Culture, 1600-1840. BRILL, 1999. http://dx.doi.org/10.1163/9789004660137_006.
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"Front Matter." In Ijtihad. International Institute of Islamic Thought, 1993. http://dx.doi.org/10.2307/j.ctvkc67jm.1.
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"Table of Contents." In Ijtihad. International Institute of Islamic Thought, 1993. http://dx.doi.org/10.2307/j.ctvkc67jm.2.
Full textConference papers on the topic "IjtihÉd"
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Sabra, Nabil. "Desenvolvendo uma abordagem de aprendizagem de adultos para aprimorar o pensamento crítico dos alunos de design gráfico no Iêmen." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.114.g178.
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O pensamento crítico é uma habilidade essencial não apenas para o desempenho educacional, mas também para melhorar a qualidade de vida (Bakry et al., 2019, pp. 632-633). No entanto, o Iêmen não tem tradicionalmente encorajado ou utilizado o pensamento crítico na educação de design gráfico, um campo de estudo onde o pensamento crítico é necessário para pensar além de um problema para criar soluções para problemas existentes e novos. O design não surge com a mesma solução para cada projeto, mas busca novas ideias e soluções que tenham respostas culturalmente relevantes para resolver um problema (Barbour, 2016). Atualmente, há uma carência de pesquisas nas áreas de pensamento crítico na educação de design gráfico no Iêmen. Para Nordin e Surajudin (2015), Ijtihad é um representante da Habilidade de Pensamento de Ordem Superior que pode refletir o Tawhid de Allah (unificação de Deus) e apoiou sua afirmação com um hadith (declarações do profeta): “Aqueles que se conhecem, ele pode conheça seu Deus ”(Nordin e Surajudeen, 2015, p. 37). Assim, ao conhecer a si mesmo, o aprendiz ao longo da vida precisa ter autorregulação para poder usar o pensamento crítico (Szabo, 2019). Ao explorar a relação entre o conceito islâmico de Ijtihad (raciocínio individual) e a noção ocidental de pensamento crítico, existem vários pontos que requerem consideração. Em particular, estabelecer o que o pensamento crítico significa no contexto da educação de design ocidental em relação ao papel de Ijtihad na educação islâmica. O foco desta apresentação é explorar a relação entre a noção ocidental de pensamento crítico e o conceito islâmico equivalente de Ijtihad. Ele destaca os cinco elementos do Ijtihad: Tadabbur (aprender e compreender antes de julgar uma ideia), Tafkih (analisar usando al-Qalb (coração) que depende de al-Aqal (mente)), Tafakkur (refletir e examinar), Ta’qil (coleta de informações antes de pular para a conclusão) e Tadhakkur (resumindo para entender com sabedoria). O pensamento crítico é culturalmente relativo, por isso é importante estudar esse fenômeno considerando a cultura iemenita que propõe uma estrutura holística adequada de Ijtihad. Esta pesquisa baseia-se em um doutorado. estudo em andamento que investiga o pensamento crítico na educação de design gráfico no Iêmen a partir de uma perspectiva islâmica. Entrevistas com educadores iemenitas foram realizadas para explorar o conceito de pensamento crítico e Ijtihad. Esta pesquisa visa, em última análise, identificar técnicas essenciais de pensamento que podem ser moldadas para refletir Ijtihad, ao lado de identificar estratégias apropriadas de aprendizagem de adultos desenvolvidas por educadores e pesquisadores ocidentais para aprimorar o pensamento crítico dos alunos. O resultado deste estudo distinguirá estruturas dentro dos currículos de design gráfico, promovendo o pensamento crítico dos alunos e refletindo-os de um contexto ocidental para um iemenita, considerando Ijtihad.
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Sabra, Nabil. "Developing an adult learning approach to enhance the critical thinking of graphic design students in Yemen." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.114.
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Critical thinking is an essential skill not only for educational achievement but also to enhance the quality of life (Bakry et al., 2019, pp. 632-633). However, Yemen has not traditionally encouraged or utilized critical thinking in graphic design education, a field of study where critical thinking is required to think beyond a problem to create solutions to existing and new problems. Design does not come up with the same solution for each project but looks for new ideas and solutions that have culturally relevant answers to solve a problem (Barbour, 2016). Currently there is a lack of research in the areas of critical thinking in graphic design education in Yemen. To Nordin and Surajudin (2015), Ijtihad is a representative for Higher-Order Thinking Skill that may reflect the Tawhid of Allah (God’s unification) and supported their claim with a hadith (the prophet statements): “Those who know himself, he may know his God” (Nordin and Surajudeen, 2015, p. 37). Thus, in knowing oneself, the lifelong learner needs to have self-regulation to be able to use critical thinking (Szabo, 2019). In exploring the relationship between the Islamic concept of Ijtihad (individual reasoning) and the Western notion of critical thinking, there are several points that require consideration. In particular, establishing what critical thinking means in the context of Western design education relative to Ijtihad’s role in Islamic education. The focus of this presentation is exploring the relationship between the western notion of critical thinking and the equivalent Islamic concept of Ijtihad. It highlights the five elements of Ijtihad: Tadabbur (learning and understanding before judging an idea), Tafkih (analysing using al-Qalb (heart) that depends on al-Aqal (mind)), Tafakkur (reflecting and examining), Ta’qil (gathering information before jumping to the conclusion), and Tadhakkur (summarising to understand wisely). Critical thinking is culturally relative, so it is important to study this phenomenon considering the Yemeni culture proposing a suitable holistic framework of Ijtihad. This research draws on a Ph.D. study in-progress that investigates critical thinking in graphic design education in Yemen from an Islamic perspective. Interviews with Yemeni educators were conducted to explore the concept of critical thinking and Ijtihad. This research ultimately aims to identify essential techniques of thinking that can be shaped to reflect Ijtihad, alongside identifying appropriate adult learning strategies developed by Western educators and researchers to enhance students' critical thinking. The outcome of this study will distinguish frameworks within graphic design curricula promoting students’ critical thinking and reflecting these from a Western context to a Yemeni one considering Ijtihad.
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Sabra, Nabil. "Desarrollar un enfoque de aprendizaje de adultos para mejorar el pensamiento crítico de los estudiantes de diseño gráfico en Yemen." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.114.g177.
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El pensamiento crítico es una habilidad esencial no solo para el logro educativo sino también para mejorar la calidad de vida (Bakry et al., 2019, págs. 632-633). Sin embargo, Yemen no ha fomentado ni utilizado tradicionalmente el pensamiento crítico en la educación en diseño gráfico, un campo de estudio en el que se requiere el pensamiento crítico para pensar más allá de un problema para crear soluciones a problemas nuevos y existentes. El diseño no presenta la misma solución para cada proyecto, sino que busca nuevas ideas y soluciones que tengan respuestas culturalmente relevantes para resolver un problema (Barbour, 2016). Actualmente, hay una falta de investigación en las áreas de pensamiento crítico en la educación del diseño gráfico en Yemen. Para Nordin y Surajudin (2015), Ijtihad es un representante de la habilidad de pensamiento de orden superior que puede reflejar el Tawhid de Allah (la unificación de Dios) y apoyó su afirmación con un hadiz (las declaraciones del profeta): “Aquellos que se conocen a sí mismos, pueden conoce a su Dios ”(Nordin y Surajudeen, 2015, p. 37). Así, para conocerse a sí mismo, el aprendiz de por vida necesita tener autorregulación para poder utilizar el pensamiento crítico (Szabo, 2019). Al explorar la relación entre el concepto islámico de Ijtihad (razonamiento individual) y la noción occidental de pensamiento crítico, hay varios puntos que requieren consideración. En particular, establecer lo que significa el pensamiento crítico en el contexto de la educación de diseño occidental en relación con el papel de Ijtihad en la educación islámica. El enfoque de esta presentación es explorar la relación entre la noción occidental de pensamiento crítico y el concepto islámico equivalente de Ijtihad. Destaca los cinco elementos de Ijtihad: Tadabbur (aprender y comprender antes de juzgar una idea), Tafkih (analizar usando al-Qalb (corazón) que depende de al-Aqal (mente)), Tafakkur (reflexionar y examinar), Ta’qil (recopilar información antes de saltar a la conclusión), y Tadhakkur (resumir para comprender sabiamente). El pensamiento crítico es culturalmente relativo, por lo que es importante estudiar este fenómeno considerando la cultura yemení proponiendo un marco holístico adecuado de Ijtihad. Esta investigación se basa en un Ph.D. estudio en curso que investiga el pensamiento crítico en la educación en diseño gráfico en Yemen desde una perspectiva islámica. Se llevaron a cabo entrevistas con educadores yemeníes para explorar el concepto de pensamiento crítico e Ijtihad. En última instancia, esta investigación tiene como objetivo identificar las técnicas esenciales de pensamiento que pueden moldearse para reflejar el Ijtihad, junto con la identificación de estrategias de aprendizaje de adultos apropiadas desarrolladas por educadores e investigadores occidentales para mejorar el pensamiento crítico de los estudiantes. El resultado de este estudio distinguirá los marcos dentro de los planes de estudio de diseño gráfico que promueven el pensamiento crítico de los estudiantes y los reflejan desde un contexto occidental a uno yemení considerando Ijtihad.
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Saiin, Asrizal, Abdul Kadir Jaelani, Muhammad Jihadul Hayat, Arifki Budia Warman та Muhammad April. "Islamic Law in Indonesia: Baḥtsul Masāil Ijtihad and the Production of Knowledge". У International Conference on Environmental and Energy Policy (ICEEP 2021). Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.211014.007.
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Pelu, Ibnu, and Ahmad Dakhoir. "The Role of Ijtihad and the Development of Sharia Financial Technology Products in Indonesia." In Proceedings of the 1st Conference on Islamic Finance and Technology, CIFET, 21 September, Sidoarjo, East Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.21-9-2019.2293937.
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Kusumastuti, Hanifah, Imron Rosyadi, dan Tasyha Puji Nugraha, and Ainur Rhain. "Concepts of Ijtihad Bayani, Ta’lili, and Istislahi on Muhammadiyah and Qauli Approach to NU." In International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022). Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220708.010.
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Keles, Ozcan. "PROMOTING HUMAN RIGHTS VALUES IN THE MUSLIM WORLD: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/lfko6932.
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The premise of this paper is that human rights values are a persistent theme of Fethullah Gülen’s thought and tajdid and expressed by the Gülen movement through example. That tajdid is collectively constructed and communicated by allowing for adaptation and indigenisation in flexible response to different socio-cultural con- texts. What is more, Gülen’s views on democracy, pluralism, human rights and free- dom of belief directly promote human rights values and norms. The paper argues that the Muslim world is very important to Gülen’s overall aspiration for an inclusive civilisation and thus the movement is now active in most parts of that world. In time, as in Turkey, Gülen’s ideas will enable and empower the periphery in Muslim socie- ties to influence the centre ground and open the way for wider enjoyment of freedom and human rights. The paper is in three sections. The first looks at the underlying dynamics of Gülen’s influence and the nature of his tajdid, to assess whether his influence is transferable elsewhere. The second appraises the content of Gülen’s tajdid arguing that human rights values are an inherent theme of his discourse on Islam. Here, the paper analy- ses Gülen’s views on Anatolian Muslimness, democracy and politics, human rights and freedom of belief, illustrating Gülen’s incremental ijtihad on temporal punish- ment for apostasy in Islamic law. The third part traces the movement’s activities in the Muslim world, arguing that the movement has now entered a phase of adoles- cence, and asks whether Gulen’s tajdid and discourse, through the practice of the movement, can indeed promote human rights values in this world.
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Hassan Al-Rababa, Ahmed. "THE IJTIHAD VIEW OF THE COMPANIONS, MAY GOD BE PLEASED WITH THEM, THE SENT INTEREST AS A MODEL AND ITS RELATIONSHIP TO CONTEMPORARY APPLICATIONS IN THE SCIENCE OF USUL AL-FIQ." In I. International Azerbaijan Congress of Humanities and Social Sciences. Rimar Academy, 2024. https://doi.org/10.47832/azerbaijancongress1-2.
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This research aims to clarify the jurisprudential consideration of the companions "May God be Pleased with them" in the calamities that occurred in their time based on the evidence of the transmitted interest, and its connection with the jurisprudential consideration of contemporary jurists in modern calamities based on the evidence of the sent interest, which confirms the validity of the evidence of Islamic law and its great purposes for all a time and a place to ensure that the interests of the community are brought about and the evils are warded off from them in whole and in detail.
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.
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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.