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Journal articles on the topic 'IjtihÉd'
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1
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)
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Daulay, Maraimbang, Idris Siregar, and Sayed Akhyar. "The Role of Scientific Integration in Contemporary Ijtihād: Researchers' Perspectives in State Islamic Universities." Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 12, no. 1 (2025): 322. https://doi.org/10.29300/mzn.v12i1.4887.
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particularly within State Islamic Higher Education Institutions (PTKIN) in Indonesia. In this context, Ijtihād, as a pivotal instrument in the development of Islamic law, can no longer rely solely on normative-textual approaches; rather, it must be contextualised through interdisciplinary and integrative perspectives. The discourse on integrating Islamic and general sciences has become increasingly critical, especially considering the emergence of ideas such as the Islamisation of knowledge and the reconstruction of Islamic epistemology. This study examines the contextualisation of Ijtihād within the knowledge integration framework at PTKIN. Employing a multisite qualitative approach based on grounded theory, fieldwork was conducted at UIN Sumatera Utara (UINSU), UIN Syahada Padangsidimpuan, and STAIN Mandailing Natal. Data collection techniques included focus group discussions, in-depth interviews, observation, and document analysis. The findings reveal that the contextualisation of Islamic law through integrated academic models continues to face structural, epistemological, and institutional challenges. UINSU applies the Wahdat al-ʿUlūm model, UIN Syahada employs a theo-anthropo-eco-centric approach, while STAIN Mandailing Natal remains embryonic. This research asserts that integrating knowledge to contextualize Islamic law demands academic culture reform, intellectual authority strengthening, and epistemological courage to transcend the dichotomy between religious and secular sciences. Thus, Ijtihād emerges not merely as a normative discourse but as an academic praxis with significant implications for transforming knowledge and advancing Islamic civilisation locally and globally. The academic contribution of this research lies in mapping the patterns of knowledge integration implemented in PTKIN and offering a critical analysis of the challenges faced in the contextualization of ijtihad. These findings enrich the discourse on contemporary Islamic legal studies by broadening the methodological horizons of ijtihad through interdisciplinary approaches
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Ahmed, Sajjad, and Muhammad Shahbaz Manj. "U-2 The Juristic Decisions and Resolutions about Modern Islamic Finance and economics issued by Islamic Fiqh academy India." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (2020): 25–48. http://dx.doi.org/10.53575/u2.v4.02(20).25-48.
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According to the Quran and Sunnah, the Sharī‘ah ruling for the new incidents derived by the process of Ijtihad. From the Sharī‘ah sources, ijtihad is a prerequisite for the survival of Islam law in a modern world. It plays a crucial role in applying Shari‘ah to contemporary society. Ijtihad is categorized into two types as individually as well as collectively. In the era of globalization and specialization, the collective method of ijtihad is preferably required to be embraced. Collective Ijtihad is a practical mechanism for determining the Shari‘ah’s opinion on modern issues facing Muslim communities (ummah) on a multiplicity of current issues. It explores the practical framework of this kind of ijtihad and its application by discussing the Islamic Fiqh Academy (IFA) India that practice it. The main objective of IFA was to provide solutions through a collective effort of religious scholars to solve the contemporary legal and ethical problems Muslim societies faced. IFA was established in 1989 in Dehli, so far successfully brought together a large number of religious scholars (ʿulamāʾ) and collaborates with a global network of several Islamic institutions with similar objectives. In the seminars discuss all matters from the perspective of Islamic law in a bid to find acceptable solutions. As of 2017 IFA has conducted 27 seminars in different cities of India whereas addressed almost 135 crucial issues such as Islamic Business contracts, Islamic finance, economics, medical ethics, insurance, divorce given by a drunkard and given in the state of intense anger, interfaith relations, and dialogues collective issues have been discussed and its decisions are valued all over the world. By discussing the IBF, the objective is to high light the contemporary collective Ijtihād in Fiqh of finance in light of the guidelines provided by the Sharī‘ah.
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Bachtiar, Hasnan. "Theologising Democracy in the Context of Muhammadiyah’s Ijtihād." Indonesian Journal of Islam and Muslim Societies 12, no. 1 (2022): 165–200. http://dx.doi.org/10.18326/ijims.v12i1.165-200.
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This article focuses to examine the process of Muhammadiyah’s ijtihād has evolved, specifically in constructing the notion of Negara Pancasila sebagai Dār al-‘Ahd wa al-Shahādah (the state of consensus and witness) and the arguments on which it is built. The scholarly issues that have been highlighted in this article are study on this specific discourse has not been done yet, the ijtihad in the field of Siyar (law of war and international relations in Islamic traditions) which has been elaborated with ideas of contemporary social sciences is very rare, and the discourse of Siyar has dominantly covered only the area of Middle East. Accordingly, this article confidently fulfils these gaps applying qualitative research method and analysis of social contextualisation. This article argues that the way of Muhammadiyah’s ijtihād in producing the idea of Indonesia as the state of consensus and witness is applying theologising democracy. It consists of trajectory in which Muhammadiyah has objectified Islam and substantialised it to enhance the meaning of democracy.
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Ramić, Šukrija. "The hanafi approach to the clear (wāḍiḥ) words of the legislative text (mufesser and muḥkem)". Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), № 21 (15 грудня 2023): 215–29. http://dx.doi.org/10.51728/issn.2637-1480.2023.215.
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This paper elaborates on how the scholars of the Hanafi School of Law theoretically considered mufesser and muḥkem. Mufesser and muḥkem represent two out of four categories (ẓāhir, naṣṣ, mufassar and muḥkem) in the categorization of the clear meaning of the legislative text (wāḍiḥ) in the Hanafi school. Naming examples, the paper analyses the use of mufesser and muḥkem in the Hanafi scholars’ ijtihād and shows the results and consequences of their understanding of the indications of these categories. At the beginning of the paper, the discipline of linguistics in Uṣūlu-l-fiqh is briefly explained, and then the linguistic and terminological definitions first of the concept of mufesser and then also of muḥkem in the Hanafi School of Law are presented. At the end, the legal value of mufesser and muḥkem and the value of their indications in legal reasoning in Shariat (ijtihad) are explained. Keywords: Ḥanafī scholars, legislative text, clear meaning (wāḍiḥ), clarified, interpreted meaning (mufesser), precise, solid meaning (muḥkem), legal reasoning (ijtihād).
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Nazlıgül, Habil. "Hadislerin Kaynak Değerini Tespitte İçtihat Tartışmaları Tarihsel Bir Perspektif." Marife 5, no. 1 (2005): 9–33. https://doi.org/10.5281/zenodo.3343575.
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<b>Discussions on Ijtihad in Hadith: A Historical Perspective</b>The Ahadith are the means of evidence for the sunnah which is one of the basic sources of the religion (of Islam). Therefore they became focus of debate and attention in every period. In order to determine role and degree of the transmitter's disposals and problems arise from transmitting on breaching the authenticity of hadith a wide-spread and intensive activities of ijtihad were undertaken in the course of first centuries of Hijrah. Thus for this purpose a unique methodology was developed under the name of dirayat al-hadith and by this way the ahadith were selected and classified. Following other steps, it was thought that all studies were completed in the area of determining the authenticity of hadith and it was not possible to make further ijtihads in this field. Eventually Ibn al-Salah has declared that the gate of ijtihad in hadith was closed and despite certain objections his view was widely accepted and hadith sciences entered into a period of cessation lasting for a long time. Since the 19th century various studies were undertaken in hadith field by muslim and non-muslim scholars alike and works on hadith have been published. During this new era several scholars, including some from Turkey, rejected the view that the ijtihad came to an end in hadith. They emphasised the necessity of ijtihad and produced works in this direction.https://www.marife.org/marife/article/view/242
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Mahmuddin, Ronny. "Pengaruh Lafazh Nāṣ al-‘Ᾱm (Umum) dan Nāṣ al-Khāṣ (Khusus) pada Ijtihād Para Ulama". Nukhbatul 'Ulum 2, № 1 (2016): 176–84. http://dx.doi.org/10.36701/nukhbah.v2i1.13.
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Moslem scholars are the prophets’ heir. There have been the Islam treasuries which they have bequeathed for Islam generations. That it cannot be denied happens difference of their ijtihād in doing istinbāṭ the law of a problem, but their differences are based on argumentation, although there is the better opinion than others (rājiḥ). It is related with that, the existence of the Common and special texts in al-Qur’ān and Hadith is one of factors influencing the moslem scholars’ ijtihād in doing istinbāṭ (to decide) the law of a problem.
 Keyword : Lafaz, Nāṣ, Ijtih ṣ ād.
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Ghozali, M. Lathoif. "Metodologi Hukum Islam ‘Abd al-Halîm Mahmûd." ISLAMICA: Jurnal Studi Keislaman 9, no. 1 (2015): 136. http://dx.doi.org/10.15642/islamica.2014.9.1.136-160.
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<p>This article discusses the concept of <em>ijtihâd</em> (legal reasoning) and the typology of legal thought of ‘Abd al-Halîm Mahmûd. According to Mahmûd, ijtihad is devoting all abilities of a mujtahid to arrive at the essence and substance of a problem intended by the Prophet Muhammad. This definition is supported by the division of <em>ijtihâd</em> into two: <em>ijtihâd istinbât</em><em>î</em>, the object of which is the texts of the Qur’ân or the Sunnah, and <em>ijtihâd tatb</em><em>î</em><em>q</em><em>î</em>, the object of which is legal problems of the time. Mahmud maintains that a mujtahid should meet certain qualifications such as the abilities of understanding Arabic language, memorizing the Qur’ân, understanding <em>asbâ</em><em>b</em><em> al-nuzûl</em> (causes of revelation), memorizing the Traditions of the Prophet related to legal matters, and the brilliance in making legal reasoning and conclusions. Mahmûd belongs to moderate group that agrees with the formalization of private laws, while public laws in his view serve only as materials for national laws. Mahmûd also gives an emphasis on the integration between <em>nass</em> (text) and <em>maqâsid al-shar</em><em>î</em><em>‘ah</em> (the objectives of law).</p>
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Raswan, Raswan. ""الاجتهادات اللغوية" لتمام Øسان Ijtihad-Ijtihad (Interpretasi) Kebahasaan Tammáºm Hassáºn". Al-Ma'rifah 12, № 01 (2015): 53–69. http://dx.doi.org/10.21009/almakrifah.12.01.06.
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Abstract
 In this article the writer proposes ijtihad-ijtihad Tammam Hassan in the study of nahwu (Arabic grammatical). And ijtihadat lughawiyyah books which is his masterpiece is the climax of ijtihad that have been initiated since long. Among the results of ijtihad are the first, the view that science of nahwu should always be assessed and investigated, because the language had been developed, the study raised should not stop as long as there is progress in the language besides research methods must be reformulated. Second, the view that the Arabic sentences should pay attention to the elements of al-rashf, if not then an Arabic expression would be very difficult to be understood. The more disciplined in following this rule ‘rashf’ then the sentence will be more easily understood by the reading and listening public. Third, the view that the core purposes of make arrangement 'mabna' meaning is to succeed. in other words the rule ‘mabna’ could be violated if the meaning is not violated or not be ambiguous/unambiguous.
 
 Abstrak:
 Dalam artikel ini penulis mengemukakan ijtihad-ijtihad Tammam Hassan dalam kajian nahwu. Dan buku ijtihadat lughawiyyah yang merupakan karya besarnya adalah klimaks dari ijtihad yang selama ini sudah dirintis sejak lama. Diantara hasil ijtihad-nya adalah pertama, pandangan bahwa ilmu nahwu harus selalu dikaji dan diteliti, karena bahasa mengalami perkembangan, maka pengkajiannya tidak boleh berhenti selama ada perkembangan pada bahasa tersebut disamping metode penelitiannya pun harus direformulasi. Kedua, pandangan yang menyatakan bahwa dalam menyusun kalimat bahasa Arab harus memperhatikan usnsur-unsur al-rashf, jika tidak maka suatu ungkapan bahasa Arab akan sangat sulit difahami. Semakin disiplin dalam mengikuti kaidah ini (rashf) maka kalimat tersebut akan semakin mudah difahami oleh khalayak pembaca dan pendengar. Ketiga, pandangan yang menyatakan bahwa inti tujuan membuat susunan ‘mabna’ adalah untuk mensukseskan makna. dengan kata lain kaidah itu (mabna) bisa dilanggar jika makna tidak terlanggar atau tidak menjadi rancu/ambigu.
 
 Kata kunci: nahwu, mabnâ, ma'nâ, ar-rashf, ijtihâdât
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Ahmad Tadjudin, Azi. "Corak Pemikiran Hukum Teologi Asy’ariyyah; Studi Pemikiran Hukum Abu Hâmid Al-Ghazâli (450 H - 505 H) Dalam Al-Mustashfâ Min ‘Ilm Al-Ushûl." Muttaqien; Indonesian Journal of Multidiciplinary Islamic Studies 1, no. 1 (2020): 1–17. http://dx.doi.org/10.52593/mtq.01.1.01.
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Polemik terkait masalah al-Husn wa al-Qubh al-‘aqliyayn telah mejadi perdebatan panjang antara kubu Mu’tazilah dengan Asy’ariyyah. Polemik ini hampir menghiasi lembaran kitab Ushul Fiqih yang ditulis para ulama pasca Imam al-Bâqillâni. Argumentasi mereka dalam membahas al-Husn wa al-Qubh tidak jauh berbeda dengan pembahasan yang telah dibahas oleh para pendahulunya. Kesamaan pola dan jawaban mengenai masalah ini (al-husn wa al-Qubh) mencerminkan identitas (eksistensi) sekaligus meneguhkan pola dan kecenderungan paradigma Madzhab Kalam dalam mewarnai corak pemikiran fiqih. Sebagai seorang As’ariyyah, Abû Hâmid al-Ghazâli (w. 505) Menyatakan bahwa Ushul Fiqih adalah qath’i, karena ia berdiri di atas pijakan kalam yang juga bersifat qath’i hingga berimplikasi pada cara pandang dan status produk ijtihad. Fiqih sebagai produk ijtihad pada wilayah zhanniyyât dihukumi tidak berdosa, namun hukum yang sama tidak berlaku dalam ranah qathiyyât, karena kesalahan ijtihad dalam ranah ini berakibat dosa bahkan menyandang status kâfir.Teori yang digunakan dalam penelitian ini adalah Teori al-Tashwîb Fî al-Ijtihâd teori ini menyatakan bahwa setiap hasil ijtihad itu (pasti) benar (Kullu Mujtahid[in] Mushîb[un] Fi Ijtihadihi). Teori ini diikuti oleh Pengikut Madzhab Asy’ari (Asy’ariyyah), Mu’tazilah, termasuk al-Ghazâli dan al-Bâqillâni. Penelitian ini bersifat doktrinal yang akan menyingkap doktrin hukum al-Ghazali dalam kitab al-Mustashfâ Min ‘Ilm al-Ushûl melalui pendekatan analisis tekstual terhadap: (1) masalah-masalah fiqih, (2) klasifikasi objek pebahasan, (3) landasan pemikiran, (4) pendapat yang disepakati, (5) pendapat yang diperselisihkan, (6) diksi keyakinan pendapat, (7) diksi menyikapi perbedaan pendapat, (8) wilayah/ranah pemikiran. Hasil penelitian ini menyimpulkan bahwa konsep Nazhariyyat Qath’iyyat dan Zhanniyyat yang dikemukakan al-Ghazâli merupakan upaya proteksi pemikiran Kalam madzhab Asy’ari dari pengaruh pengaruh pemikiran kalam Mu’tazilah, yang berimbas pada masalah fiqih dan bahasa, sehingga paradigma hukum Madzhab al-Mushawwibah bersifat tegas, menutup ragam kebenaran (tashwîb) dalam wilayah-wilayah pemikiran yang bersifat Qath’iyyat.
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Mujiburrohman, Mujiburrohman. "SISTEMATIKA MUSHAF AL-QUR’AN." REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir 1, no. 1 (2020): 69–80. http://dx.doi.org/10.19105/revelatia.v1i1.3202.
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Al-Qur’an merupakan kalam Allah yang absolut kebenarannya. Namun, tentang sistematika atau susunan tertib peletakan surah-surahnya, terdapat perbedaan dalam urutannya. Diantara sahabat ada yang menyusun sesuai dengan masa turunnya dan ada yang menulis mulai dari surah al-Fatihah sampai surah al-Nas seperti pada mushaf Utsmani. Beberapa mufassir dalam menjawab permasalahan tersebut, mengacu kepada hadis nabi saw., dan sejarah yang berlaku dikalangan para sahabat atau menjawab dengan menelaah dari keduanya, sehingga terjadi tiga perbedaan pendapat. Golongan pertama menyatakan bahwa sistematika mushaf Al-Qur’an bersifat tauqifi . Kedua, mereka yang lebih mempertimbangkan pada sejarah para sahabat, menganggap bahwa mushaf Al-Qur’an merupakan ijtihadi. Sedangkan golongan ketiga memandang bahwa sistematika mushaf Al-Qur’an sebagian bersifat tauqifi dan sebagian lagi bersifat ijtihadi. Golongan yang nomor tiga ini berpendapat bahwa penempatan surah-surah dalam mushaf Al-Qur’an hanya sebagian saja yang ditunjukkan oleh nabi saw (tauqifi). Sedangkan sebagian yang lain merupakan hasil ijtihad para sahabat. Indikasi itu dapat dilihat dengan adanya perbedaan catatan Al-Qur’an yang dimiliki oleh beberapa sahabat. Dari alasan ini, golongan ketiga menyatakan, bahwa sistematika mushaf Al-Qur’an adalah tauqifi dan ijtihadi. Kesimpulan, sistematika mushaf Al-Qur’an bersifat tauqifi berdasarkan dalil nash.
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Hasan, Aznan. "An Introduction to Collective Ijtihad (Ijtihad Jama‘i)." American Journal of Islamic Social Sciences 20, no. 2 (2003): 26–49. http://dx.doi.org/10.35632/ajiss.v20i2.520.
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This article explores the concept of collective ijtihad as a means of determining new judicial judgments. Accordingly, it analyzes the theoretical framework of this kind of ijtihad and its application by discussing the various institutions that practice it. In general, this article seeks to present this as a practical mechanism for ascertaining the Shari‘ah’s opinion concerning the Muslim ummah on a variety of current issues. At the outset, it will present briefly the controversy concerning the closure of the gate of ijtihad, for this kind of ijtihad relies heavily upon our recognition that, throughout the history of Islamic law, jurists have never abandoned the task of ijtihad.
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Faishal Agil Al Munawar and Mirwan. "Ijtihad Jama’i (Ijtihad Kolektif) Perspektif Ulama Kontemporer." Istidlal: Jurnal Ekonomi dan Hukum Islam 4, no. 2 (2020): 127–37. http://dx.doi.org/10.35316/istidlal.v4i2.268.
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The research discusses Ijtihad Jama’i or more familiar known as Collective Ijtihad. It uses Library Research with a descriptive comparative study approach which explains the definition of Collective Ijtihad, the importance and its position under Islamic Law according to contemporary Islamic scholars. The results have shown that Collective Ijtihad is an agreed Islamic law (fiqh) mechanism upon respectable Islamic scholars (mujtahid) to generate law verdict from recent thematic issues. The earliest step analyzes previous law verdicts from similar cases based on prior Islamic scholars’ notions. The latter work comes into the judgment selection process to produce a decree with most robust yet relevant from available references. Currently, Collective Ijtihad has high gravity in the making of pure tasyri’ (Islamic Law), stationed under original Ijma’ but superior to Qiyas and all Individual Ijtihad yet should be applied as Islamic Law determination method (istinbath) due to relaxed prerequisites and straightforward implementation compare to Individual Ijtihad, which is very influential in deciding contemporary Islamic Legislation
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Hasan, Aznan. "An Introduction to Collective Ijtihad (Ijtihad Jama‘i)." American Journal of Islam and Society 20, no. 2 (2003): 26–49. http://dx.doi.org/10.35632/ajis.v20i2.520.
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This article explores the concept of collective ijtihad as a means of determining new judicial judgments. Accordingly, it analyzes the theoretical framework of this kind of ijtihad and its application by discussing the various institutions that practice it. In general, this article seeks to present this as a practical mechanism for ascertaining the Shari‘ah’s opinion concerning the Muslim ummah on a variety of current issues. At the outset, it will present briefly the controversy concerning the closure of the gate of ijtihad, for this kind of ijtihad relies heavily upon our recognition that, throughout the history of Islamic law, jurists have never abandoned the task of ijtihad.
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Syarif, Muhammad. "Ijtihad Tidak Bisa Membatalkan Ijtihad yang Lain." Serambi Tarbawi 9, no. 2 (2021): 143–56. http://dx.doi.org/10.32672/tarbawi.v9i2.5058.
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When ijtihad has gained legitimacy, will the legal product achieved through the ijtihad process be annulled by another ijtihad, or more easily can ijtihad be "damaged" by another ijtihad. The scholars (fuqaha) agree that the ijtihad law as a result of the efforts of a judge cannot be changed with the results of other ijtihad, although in essence there is only one correct law. This is what is meant by "al-Ijtihad la yunqadl bi al-Ijtihad". Thus, the change in ijtihad referred to in this rule is a change in the results of ijtihad that occurs on the same legal object, but at different times, whether ijtihad is carried out by mujtahid, judge, qadli, or individual ijtihad as experienced by someone who changed the results of his ijtihad in determining the Qibla direction. If there is a change in ijtihad on a different object of law, such as the example experienced by a qadli, then the second ijtihad is not actually a change in ijtihad; it is just a new ijtihad unrelated to the annulment of the first ijtihad.
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Fadillah, Maya, and Anisa Maulidya. "Sistematika Al-Qur’an." Jurnal Studi Ilmu Alquran dan Tafsir 1, no. 2 (2024): 8. https://doi.org/10.47134/jsiat.v1i2.124.
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Penelitian ini berfokus pada susunan ayat dan surah pada Kitabullah, yang memiliki tugas utama dalam menjaga kelastarian Kalamullah, serta memudahkan pemahaman dan pengkajian terhadapnya. Studi ini ditujukan untuk mengulas cara penertiban ayat dan surah dalam Kitabullah yang dilihat melalui sudut pandang sejarah Islam. Pendekatan yang diterapkan dalam studi ini yakni pendekatan ulasan literatur, yaitu informasi didapatkan melalui rujukan terpercaya dalam bentuk buku, artikel dan jurnal. Sebagaimana hasilnya mengisyaratkan bahwa para ahli sependapat bahwa penyusunan ayat-ayat dalam Kitabullah bersifat tauqifi. Sedangkan tertib surah para ulama berikhtilaf terhadap susunannya. Sebagian ulama mengatakan bahwa susunannya bersifat ijtihadi (berdasarkan ijtihad), sementara yang lain meyakini bahwa susunannya bersifat tauqifi (berdasarkan petunjuk langsung dari Allah). Ada juga pandangan yang menyatakan bahwa susunan tersebut merupakan campuran dari keduanya, di mana sebagian bersifat ijtihadi dan sebagian lagi tauqifi. Mengetahui tertib ini berorientasi dalam memudahkan untuk menghafal Kitabullah serta mendorong keingintahuan dan wawasan yang lebih mendalam tentang ilmu Al-Qur’an, sehingga memotivasi muslimin agar mempelajarinya.
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Supardin, Muhammad Ikhlas, Jaih Mubarok, JM Muslimin, Muhammad Nasril, and Rahma Amir. "LEGAL REASONING BY JUDGES IN THE DECISION OF THE RELIGIOUS COURT IN THE DKI JAKARTA AREA REGARDING SHARIA FINANCING." Al-Istinbath: Jurnal Hukum Islam 10, no. 1 (2025): 1–29. https://doi.org/10.29240/jhi.v10i1.10917.
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This study aims to analyze the differences in religious court decisions on sharia economics based on the judge's ijtihad in interpreting and constructing the law. The legal interpretation carried out by the judge is ijtihad in finding the law on sharia economic problems in the decisions of the Religious Court in the DKI Jakarta area in 2016-2022. Ijtihad carried out by judges in making legal discovery efforts uses different methods or approaches so that there are differences in decisions. The concept of approach used in this study is: statute approach and case approach. The data sources in this study rely on the decisions of the Religious Courts in the DKI Jakarta area in 2016-2022 regarding sharia economic cases which include; MurÄbahah contract, musyÄrakah contract, mudarabah contract and istisna contract. The data analysis technique in this study uses qualitative descriptive. The findings in this study prove that the judge's ijtihÄd in making efforts to discover the law is based on laws and regulations and several related legal sources. Legal reasoning carried out by judges in examining, adjudicating and issuing judgments uses different interpretation methods or approaches so that there are differences in decisions in one sharia economic case. The ijtihad method or legal reasoning method used by judges is divided into juridical interpretation methods, namely grammatical, systematic and authentic interpretation. Meanwhile, the teleological interpretation method is the only method of legal reasoning used by judges as a contextual approach by looking at empirical evidence based on laws and regulations.    Â
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Izzurohman, Mirza, Yusuf Tri Saputra, Muhammad Naufal Fajri, Delia Seftiyani Asshifa, and Jamilah Mila. "DASAR IJTIHAD, SYARAT, DAN HUKUM IJTIHAD DAN DINAMIKANYA." Journal of Sharia Banking 5, no. 2 (2024): 126–45. https://doi.org/10.24952/jsb.v5i2.11612.
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Artikel ini membahas tentang ijtihad dalam perbankan syariah, yang berfokus pada meningkatkan efisiensi dan kualitas layanan di lembaga keuangan yang beroperasi berdasarkan prinsip-prinsip syariah Islam, ljtihad dalam perbankan syariah melibatkan. interpretasi dan aplikasi ajaran Islam dalam kegiatan keuangan, seperti penggunaan nisbah sebagai pengganti bunga dan pengelolaan dana sesuai prinsip syariah Ijtihad dalam perbankan syariah adalah proses interpretasi dan aplikasi hukum Islam dalam keputusan keuangan dan bisnis yang dilakukan oleh para ahli hukum Islam dan praktisi perbankan syariah. Ijtihad diperlukan dalam perbankan syariah karena hukum Islam tidak memberikan jawaban yang jelas untuk setiap situasi yang muncul dalam transaksi keuangan. Oleh karena itu, para ahli hukum Islam harus menggunakan keterampilan dan pengetahuan mereka untuk memutuskan bagaimana hukum Islam dapat diterapkan dalam situasi-situasi yang kompleks dan berbeda-beda. Ijtihad dalam perbankan syariah berfokus pada aplikasi prinsip-prinsip hukum Islam, seperti prinsip keadilan, kejujuran, dan kebersamaan, dalam keputusan keuangan dan bisnis yang dilakukan oleh bank syariah. Ijtihad ini membantu memastikan bahwa transaksi keuangan yang dilakukan oleh bank syariah sesuai dengan ajaran Islam dan tidak melanggar hukum Islam.
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Syihabuddin, Syihabuddin, and Aam Abdussalam. "Islamic Education: Its Concepts and Their Implementation in the Current Context." TARBIYA: Journal of Education in Muslim Society 2, no. 1 (2015): 23–34. http://dx.doi.org/10.15408/tjems.v2i1.1436.
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Abstract The research discusses the concept and strategies of Islamic Education and their implementations in a global context. It aims to formulate concepts of contextual Islamic education implemented in higher education institutions in Indonesia, with the expectation that it will contribute to the solving of moral crisis currently experienced by Indonesia. In order to meet the aim, a mixed of quantitative and qualitative approaches was employed, with explanatory design. Data were collected from 54 lecturers and experts of Islamic education. The research has successfully formulated that a Muslim has to be educated by ethical teachers with exemplary method, scientific method, and ijtihâd method through the development of al-akhlâq al-karîmah course content, critical thinking skills, and development of democratic and universal values, supported by information and communication technology and evaluated with an authentic approach. These findings ascertain educators on the importance of al-akhlâq al-karîmah content, the teachers as role models, and the revitalization of ijtihâd tradition in the classroom. Abstrak Penelitian ini membahas konsep dan strategi Pendidikan Islam dan implementasinya dalam konteks global. Hal ini bertujuan untuk merumuskan konsep pendidikan Islam kontekstual untuk diterapkan di lembaga pendidikan tinggi di Indonesia, harapannya penelitian ini akan memberikan kontribusi pada penyelesaian krisis moral saat ini dialami Indonesia. Dalam rangka memenuhi tujuan penelitian, pendekatan campuran dari kuantitatif dan kualitatif diterapkan, dengan desain explanatory. Data dikumpulkan dari 54 dosen dan ahli pendidikan Islam. Penelitian ini telah berhasil merumuskan bahwa seorang Muslim harus dididik oleh guru yang berakhlak dengan metode teladan, metode ilmiah, dan metode ijtihad. Metode tersebut dirumuskan melalui pengembangan al-akhlaq al-karimah tertentu, keterampilan berpikir kritis, dan pengembangan nilai-nilai demokrasi dan nilai-nilai universal. Selain itu, metodenya didukung oleh teknologi informasi dan komunikasi. Selanjutnya, metode ini dievaluasi dengan pendekatan otentik. Temuan ini mengarahkan dengan pasti kepada pendidik tentang pentingnya konten al-akhlaq al-karimah, guru sebagai model peran, dan revitalisasi tradisi ijtihad di kelas. How to Cite: Syihabuddin., Abdussalam, A,. (2015). Islamic Education: Its Concepts and Their Implementation in the Current Context. TARBIYA: Journal Of Education In Muslim Society, 2(1), 23-34. doi:10.15408/tjems.v2i1.1436. Permalink/DOI: http://dx.doi.org/10.15408/tjems.v2i1.1436
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Khalifah, Nur, and Miftakhul Rohman. "METODOLOGI Metodologi Istinbath Hukum Imam Asy-Syafi’i." SINDA: Comprehensive Journal of Islamic Social Studies 2, no. 2 (2022): 37–51. http://dx.doi.org/10.28926/sinda.v2i2.469.
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Ijtihād is a thought process to find out the law of a problem based on the most appropriate argument. Correct ijtihad will be able to provide answers to the problems at hand. The basis of true ijtihād is the ability to explore the arguments from the Qur'an and hadith and then process them using qualified tools, supported by correct and consistent methodologies. These three components with the addition of the most important factor, namely the straightness of intentions and an objective view, will undoubtedly be able to produce legal certainty for the problems that are often asked by mankind. Understanding the correct methodology and applying it appropriately will be able to produce the legal provisions sought in the ijtihād process itself.
 In this article, we will discuss more specifically about one of the great madhhab imams, namely Al-Imam Muhammad bin Idris Asy-Syafi'i rahimahullahu or Imam Shafi'i. The main issues that will be discussed in this article are about the legal basis used by Imam Syafi'i in determining Islamic law and the development of Islamic law or the Shafi'i school. In addition to also reviewing the methodological framework, to deliver him as an absolute mujtahid, the founder of the basic methodology in Islam.
 Imam al-Syafi'i's ijtihād methods contained in the book of al-Risālah include: Returning all matters to the Qur'ān, hadith, ijmā', the words of friends (al-Āṡār) and qiyās, issuing laws by looking at the substance of a argument, issuing the law by looking at its 'illat and lowering the argument only on things that are visible, as for the essence, then return to Allah swt. Imam Ash-Shafi'i argues that the main basis in establishing the law is the Qur'an and the Sunnah. If not, then by relying on the Qur'an and Sunnah. If the chain of hadith is continued until the Messenger of Allah and the sanad is authentic, then that is what is desired. Ijma as a proof is stronger than khabar ahad. If a hadith contains more than one meaning, then the meaning that is dzahir is the main one. If the hadiths are of the same level, then the one that is more authentic is more important.
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Zulhendra, Joni. "Fresh Ijtihad sebagai Upaya dalam Meretas Tertutupnya Pintu Ijtihad." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 26, no. 1 (2023): 83–95. http://dx.doi.org/10.15642/alqanun.2023.26.1.83-95.
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This paper aims to describe the development of Islamic law and fresh ijtihad as an effort to break open the closed door of ijtihad. The focus of this research is how is the development of Islamic law regarding the closing of the door to ijtihad and how is the paradigm of fresh ijtihad? This type of research is library research on Islamic fiqh books, articles, and journals. The results of the study show that the closing of the door to ijtihad has implications for the development of Islamic law, namely the development of fiqh after the door to ijtihad is closed. The implication of closing the door of ijtihad is the main reason for the weakness of creativity in ijtihad, not only because of the spread of the spirit of piety, but also because of the decline of civilization in Islam. Systematic and epistemic fresh ijtihad thinking is needed, so as not to get trapped in the dogmatism of certain fiqh schools.
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Huda, Misbahul. "FIKIH PEMUKULAN SUAMI TERHADAP ISTRI: STUDI PANDANGAN FAQIHUDDIN ABDUL KODIR." Al-Ahwal: Jurnal Hukum Keluarga Islam 13, no. 2 (2020): 163. http://dx.doi.org/10.14421/ahwal.2020.13206.
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This article tries to elucidate Faqihuddin Abdul Kodir’s opinion on the husband beating against his wife. There are pro and con views among Muslim scholars on the husband beating against his wife. Some argue that this attitude is permitted and the rest have an opinion that the deed is forbidden. Faqihuddin Abdul Kodir has an opinion that the deed is forbidden and considered it as out of the context of educating wife in the case of rebellious wife. He quoted the view of Imam ‘Aṭā’ arguing that beating wife by her husband in the context of ta’dīb nusyūz is abhorrent (makrūh). It is an obligation for the government to forbid the deed. This opinion is a product of a method combining textual (lafẓiyyah/lugawiyyah) and contextual (ma‘nawiyyah/syar’iyyah) approaches leading to comparative and selective ijtihad (ijtihād intiqā’i).Artikel ini mengkaji pemikiran Faqihuddin Abdul Kodir tentang pemukulan yang dilakukan oleh suami terhadap isterinya. Di kalangan ulama, terdapat perbedaan pendapat tentang hukum memukul isteri oleh suami. Sebagian berpendapat bahwa perbuatan tersebut diperbolehkan, sedangkan pendapat lain menyatakan perbuatan tersebut dilarang. Dari kedua pendapat ini, Faqihuddin Abdul Qodir berpendapat bahwa pemukulan suami terhadap isteri merupakan perbuatan terlarang dan tidak termasuk dalam konteks pendidik isteri yang nuzyuz. Untuk memperkuat pendapatnya, Qodir mengutip pendapat Imam ‘Ata’ yang melihat pemukulan suami terhadap isterinya sebagai perbuatan yang makruh. Pemerintah berkewajiban untuk membuat aturan yang melarangnya. Pendapat ini merupakan hasil istinbāṭ hukum dengan menggabungkan pendekatan textual (lafẓiyyah/lugawiyyah) dan kontekstual (ma‘nawiyyah/syar’iyyah). Hasilnya dapat dianggap sebagai bentuk ijtihād intiqā’i (selektif komparatif)
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Jafar, Usman. "IJTIHAD DAN URGENSINYA." Al-Risalah Jurnal Ilmu Syariah dan Hukum 19, no. 2 (2020): 179. http://dx.doi.org/10.24252/al-risalah.v19i2.12708.
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Yusliani, Hamdi. "PINTU IJTIHAD TERTUTUPKAH?" Jurnal Ilmiah Islam Futura 6, no. 2 (2018): 37. http://dx.doi.org/10.22373/jiif.v6i2.3044.
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Pemahaman atas ayat Allah yang mungkin mengalami pengembangan adalah ayat Allah yang penunjukannya terhadap hukum bersifat zhanni dan tidak mengandung kepastian arti. Dalam konteks inilah hukum Islam bersifat lentur. Hukum Islam dalam bentuk ini dapat mengalami pengembangan untuk mengakomodasi kehidupan dunia yang selalu mengalami perubahan, terutama dalam era globalisasi yang akan datang, di sinilah sasaran yang menjadi ladangnya ijtihad. Jadi ijtihad senantiasa mungkin untuk dilakukan. Adapun konsekuensi yang akan lahir ketika pintu ijtihad tertutup adalah menjadikan orang Islam terasing dalam kehidupannya.. Dan tentunya, era itu tidak akan lagi melahirkan temuan-temuan ilmu pengetahuan yang baru. Selanjutnya, manusia Islam akan menjadi para muqallid pada kehidupan orang lain yang pada akhirnya tidak akan ada lagi yang menghargai dan memperhatikannya.
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Iman, Fauzul. "IJTIHAD DAN MUJTAHID." ALQALAM 21, no. 100 (2004): 1. http://dx.doi.org/10.32678/alqalam.v21i100.1645.
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Ijtihad dan Mujtahid adalah dua kategori konsekwensi ilmiah yang tidak dapat dipisahkan. Ijtihad yang lahir mengatasnamakan metode ketrampilan menggali suatu peristiwa hukum yang terjadi, kehadirannya menuntut varian lain yaitu dimensi keahlian. Dimensi keahlian tidak terwujud tanpa seseorang yang dipandang cakap menggali peristiwa hukum tadi dengan kualifikasi-kualifikasi yang telah tersedia.Dalam konteks ini, maka varian mujtahid perlu dihadirkan dengan penjelasan-penjelasan berdasarkan tingkatan-tingkatan atau derajat yang kemudian disebut mujtahid dengan berbagai dimensinya. Seperti dikemukakan dalam tulisan ini, antara lain, tentang kualifikasi mujtahid mutlak, mujtahid fatwa dan mujtahid madzhab.Kata Kunci: ijtihad, mujtahid, kualifikasi mujtahid
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Johnston, David. "Ijtihad and Renewal." American Journal of Islam and Society 35, no. 2 (2018): 74–77. http://dx.doi.org/10.35632/ajis.v35i2.830.
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Ijtihad and Renewal is a confessional manifesto by Moroccan scholar andjurist, Said Shabbar. Very much in the style and substance of Taha Jabiral-Alwani, Abd al-Majid Najjar, and other leading lights of the InternationalInstitute of Islamic Thought, Shabbar adds a slightly more conservative and,if I may add, an Arab touch to the wider renewal discourse of this milieu.The intended audience of this monograph is no doubt a wide Muslimreadership, most of whom have little background in Islamic jurisprudence(fiqh) and even less in its legal theory literature (uṣūl al-fiqh). Sothis abridged version of Said Shabbar’s longer volume minus any footnotesmakes his material much more accessible to the general Muslim public.Nancy Roberts’ translation is mostly excellent and very readable (I did havesome questions however about two sentences that were likely either misleadingor at least unclear) ...
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Al 'Alwani, Taha J. "Taqlid and Ijtihad." American Journal of Islam and Society 8, no. 1 (1991): 129–42. http://dx.doi.org/10.35632/ajis.v8i1.2648.
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The Polemics of IjtihadFrom the second hijri century until the present day, the reality, the essence,the rules, the conditions, the premises, the means, and the scope of ijtihadhave remained a source of debate engaging some of the Islamic world's greatesttheologians, scholars of al usul, and fuqaha': This debate has also been enrichedby proponents of the view that the door of ijtihad was closed and that thefiqh left by the Four Imams obviated the need for any further ijtihad, aswell as by those who claimed that this door was still open and that the existingfiqh was not sufficient to guide the contemporary Muslim world.In our own times, attention is now focused on the suitability of the Shari'ahas an order and a way of life. This new topic of debate, before unknownamong Muslims, emerged after the crushmg defeats experienced by the Muslimummah after the First World War, such as the dismantling of the khihfahand the creation of artificial states ruled from Europe. Many Muslims blamedIslam and its institutions for their defeat, and soon began to emulate theirconquerors. Others, however, had a quite different view: the Muslim ummahexperienced these disasters because it had become alienated from the eternaltruths of Islam. Thus, what was required was a return to the true Islam andnot its wholesale rejection in favor of alien institutions and ideologies. Onefundamental part of this return would have to be the use of ijtihad, for howelse could Muslims incorporate Islamic principles into situations with whichthey had never had to deal?Muslims who hold the latter view are aware of the fact that they mustmeet their opponents in the realm of ideas, for it is here that the future courseof the ummah will be decided. To be successful, much energy must beexpended in scholarship and conceptual thinking, in seeking to understandhumanity's place in the divine scheme of existence and what is expected ofit, and how this knowledge might be applied by Muslims as they struggle ...
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Al 'Alwani, Taha J. "Taqlid and Ijtihad." American Journal of Islam and Society 9, no. 2 (1992): 233–42. http://dx.doi.org/10.35632/ajis.v9i2.2557.
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The Lexical and Technical Meanings of TaqlidThe lexical meaning and structure of the word “taqlid” clearly indicate thenegative connotations surrounding its technical meaning as well as its retentionof much of the literal sense. The Arabic root q-ld comes from qald, which means”to twist or to twine.” As most necklaces were twined or braided, the word cameto refer to necklaces, and the active form of the verb (taqlid) to putting on anecklace. An example from early Arabic poetry uses taqlid in this sense:They placed on her (round her neck) amulets,To ward off evildoers and enviers.The same word is also used to refer to the marking made around the neckof an animal destined for sacrifice during hajj. In addition, a camel is said tobe “necklaced” (muqallad) when a rope is placed over its head and around its neck.In a less literal usage, this word has the sense of placing responsibility onan individual, as in “The sultan charged (q-I-d) someone with a duty,” as charginga person in such a manner resembles putting a necklace around hidher neck.Here, the one who accepts the responsibility is as one who wears a necklace.‘The classical~uh’di efine taqlid as one’s ”acceptanceo f another‘s madhhQbwithout knowing the other person’s justification.” (In this definition, Madhhabincludes everydung that fills within the purview of ijtihad.) Although the fuqaha’have defined the term in different ways, all agree that it signifies the acceptanceof and acting upon another‘s word without trying to substantiate it. In other words, ...
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Kayadibi, Saim. "Ijtihad by Ra’y." American Journal of Islamic Social Sciences 24, no. 1 (2007): 73–95. http://dx.doi.org/10.35632/ajiss.v24i1.417.
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This essay investigates the implementation of istihsan (juristic preference) in the early history of Islam by identifying the concept of ijtihad (independent effort) and ra’y (juristic opinion), both of which played an enormous role in the development of Islamic law. Ijtihad by ra’y (personal judgment in juridical judgment) has been practiced from the time of the Prophet, as reflected in several hadiths narrated by Mu`adh ibn Jabal (d.18/640). The Prophet taught him how to use personal discretion and encouraged the Companions to undertake ijtihad by ra’y with regard to various issues. The criteria of personal judgment in istihsan indicate a direct relationship between istihsan and ijtihad by ra’y. The nature of istihsan, the wisdom behind it, and the wisdom of its use is quite considerable. As istihsan is considered a product of ijtihad, it represents simplicity, ease, and the lifting of difficulties. If the resulting qiyas (analogy) is not in keeping with the Shari`ah’s spirit, then the ruling of similarities should be abandoned in order to give a ruling according to the special evidence that justifies its spirit. The definitions of istihsan, ijtihad, and ra’y; the historical perspective of ra’y; the validity of ijtihad and its implementation at the time of the Prophet and the Companions; and the practices of ijtihad in terms of istihsan among the Companions are all explored in this paper.
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Supani, Supani. "Tren Ijtihad Kontemporer." Al-Manahij: Jurnal Kajian Hukum Islam 1, no. 1 (2007): 67–88. http://dx.doi.org/10.24090/mnh.v1i1.3715.
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Problems related to Islamic law come in accordance with social changing. The problems sometimes are only in different forms. Yusuf Qardhawi’s theory about ijtihad related much in classifying those problems. For those problems that have ever been discussed, they need to be re-analyzed using tariqah al- tarjih to obtain the strongest argumentation. Meanwhile for the new problems, they might be discussed by ijtuhad insha’i.
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Kayadibi, Saim. "Ijtihad by Ra’y." American Journal of Islam and Society 24, no. 1 (2007): 73–95. http://dx.doi.org/10.35632/ajis.v24i1.417.
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This essay investigates the implementation of istihsan (juristic preference) in the early history of Islam by identifying the concept of ijtihad (independent effort) and ra’y (juristic opinion), both of which played an enormous role in the development of Islamic law. Ijtihad by ra’y (personal judgment in juridical judgment) has been practiced from the time of the Prophet, as reflected in several hadiths narrated by Mu`adh ibn Jabal (d.18/640). The Prophet taught him how to use personal discretion and encouraged the Companions to undertake ijtihad by ra’y with regard to various issues. The criteria of personal judgment in istihsan indicate a direct relationship between istihsan and ijtihad by ra’y. The nature of istihsan, the wisdom behind it, and the wisdom of its use is quite considerable. As istihsan is considered a product of ijtihad, it represents simplicity, ease, and the lifting of difficulties. If the resulting qiyas (analogy) is not in keeping with the Shari`ah’s spirit, then the ruling of similarities should be abandoned in order to give a ruling according to the special evidence that justifies its spirit. The definitions of istihsan, ijtihad, and ra’y; the historical perspective of ra’y; the validity of ijtihad and its implementation at the time of the Prophet and the Companions; and the practices of ijtihad in terms of istihsan among the Companions are all explored in this paper.
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Ali-Karamali, Shaista P., and Fiona Dunne. "The Ijtihad Controversy." Arab Law Quarterly 9, no. 3 (1994): 238–57. http://dx.doi.org/10.1163/157302594x00031.
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Landry, Jean-Michel. "Dialectic of Ijtihad." Comparative Studies of South Asia, Africa and the Middle East 39, no. 3 (2019): 361–73. http://dx.doi.org/10.1215/1089201x-7885323.
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Abstract In recent years, the problem of gender-based custody allocation has sparked intense mobilization across the Middle East. In Lebanon, Sunni and Shi‘i citizens led two parallel campaigns to modify the sharia-derived norms enforced in custody disputes. Their efforts produced perplexing results: while Sunnis extended the duration of maternal custody, the Shi‘a failed to bring about even a modicum of change to judiciary practice. This essay argues that understanding this difference in outcomes requires shifting the analytical focus away from religious doctrines and codification issues and toward the political apparatuses in which Islamic jurisprudences are embedded. Drawing on ethnographic research, Landry asks how the secular state helps construct the religious laws applied in its family courts. In pursuing this question, he shows that under current conditions, judges' practice of ijtihad (scripture-based reasoning) often hinders legal change instead of facilitating it.
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Wright, Stephen. "A new ijtihad?" Spirituality and Health International 6, no. 3 (2005): 127–31. http://dx.doi.org/10.1002/shi.19.
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Bakhtiar. "PARADIGMA IJTIHAD KONTEMPORER: Studi terhadap Metode Ijtihad Majmu’ al-Buhuts." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 17, no. 1 (2019): 3–19. http://dx.doi.org/10.15548/tajdid.v17i1.104.
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Ijtihad jama‟i saat ini dipandang lebih dapat memberikan jawaban hukum yang lebih komprehensif dibandingkan dengan ijtihad individual. Hal itu disebabkan keterbatasan sumber daya seiring dengan kecenderungan spesialisasi keilmuan yang semakin tajam dan munculnya persoalan yang semakin kompleks dan rumit. Model ijtihad ini berkembang secara terorganisir dan terlembaga yang dipelopori oleh Majmu‟ al-Buhuts al-Islamiyyah. Lembaga yang didirikan Muhammad Ali Pasya ini produktif dalam melahirkan fatwa dan menjadi rujukan dari berbagai belahan dunia Islam. Dalam berijtihad, al-Qur‟an dan hadis diposisikan sebagai sumber pokok hukum sedangkan metode ijtihad yang digunakan tidak jauh berbeda dengan model yang sudah terkonsepsi sebelumnya seperti maslahah, sadd al-dzari‟ah, istihsan dan sejenisnya. Penerapan metode tersebut sangat jelas terlihat dalam beberapa contoh fatwa seperti aliran Qadiyaniyah (Ahmadiyah), bank ASI, penentuan awal bulan qamariah dan baitul mal sebagai ahli waris serta ihtikar (penimbunan kebutuhan pokok).
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Ihwan, Muhammad. "Studi Analisis Ijtihad Rasul SAW dalam Kitab Ijtihad Rasul SAW." Istidlal: Jurnal Ekonomi dan Hukum Islam 2, no. 2 (2018): 164–78. http://dx.doi.org/10.35316/istidlal.v2i2.115.
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This research aims to find out the views of the scholars about the ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW by Abdul Jalil Isa and to find out the description of the actions of the Prophet Muhammad which was considered ijtihad. The type of research is used by qualitative research. The data obtained were clarified and analyzed according to the topic of discussion. From the results of the data collection and analysis can be concluded that are: 1) The Preception of the scholars about ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW are divided into three. Firstly, Abu Ali al-Juba'i argued that the Prophet did not carry out jihad, both in legal matters (sharia) and worldly affairs in. Secondly, Ibn Hazm, Ibn Taymiyyah and Kamal al-Hummam argued that the Prophet had jihad, both in the affairs of the Shariah and world affairs in. Thirdly, Qadhi Iyadh and Ibn Khaldun argued that the Prophet did not carry out jihad in the Shari'ah region, the Prophet only had jihad the in area of world affairs. This difference of opinions are based on the third approach in concluding the Prophet's ijtihad; 2) The act of the Prophet Muhammad SAW which was considered ijtihad in the book of Ijtihad al-Rasul SAW was that there were two, namely: The first, the act which turned out to be wrong then by the Shari was straightened out, and secondly, his decision was not followed by his friend.
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Albia, Rahma. "Syariah Sebagai Hasil Pemikiran: Produk Ijtihad Konvensional dan Ijtihad Kontemporer." Jurnal Darussalam: Jurnal Pendidikan, Komunikasi dan Pemikiran Hukum Islam 16, no. 1 (2024): 219–39. http://dx.doi.org/10.30739/darussalam.v16i1.3331.
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It cannot be denied that the contribution of Islam (Syariah) and Muslim thought is very large to the continuity and development of legal thought. The purpose of this paper is to find out how the origin of sharia exists, then what are the results of conventional ijtihad products and contemporary ijtihad and which reasons are more obligatory to obey between Fikih and Codification. The research uses a qualitative method. While the approach used in this research is a normative-historical approach. The findings produced in this study are that in Indonesia, one of the legal systems in force is Islamic law. In the Islamic legal system, there are types of Islamic legal thought products in Indonesia, which include: fiqh thought products, fatwas, tafsir, court decisions (Jurisprudence), and legal thought products (codification) and the results of the Supreme Court plenary meeting, should be enforced and enforced honestly and fairly. Then the products of Islamic legal thought that have been institutionalized and obeyed by the Indonesian people are Fiqh, Tafsir, Fatwa, Jurisprudence and Legislation. The process of the birth of these four things cannot be separated from the development of the dynamics of community life from time to time in collaboration with Indonesian conditions.
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Yuliarto, Udi, Muhammad Chirzin, and Hamim Ilyas. "THE JUSTIFICATION OF SHIA IDEOLOGY IN THE QURANIC HERMENEUTICS: Reading the Interpretation of Nâser Makârem Shîrâzî." ULUL ALBAB Jurnal Studi Islam 24, no. 1 (2023): 43–64. http://dx.doi.org/10.18860/ua.v24i1.20538.
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This article analyzes the Quranic Hermeneutics according to Nâser Makârem Shîrâzî concerning al-Mahdi theme in al-Amthal Tafseer. He interpreted al-Mahdi’s verses and diverted them to another meaning beyond the text. It is a forced interpretation to fit the desired theme, that Al-Râzî cannot justify, even for a religion’s ideology. A descriptive analytical method using hermeneutic approach on Q.S. al-Anbiya’ [21]:105 is implemented. This approach is applied by textually interpreting the verse followed by an in-depth discussion using ijtihad to justify Shîrâzî’s ideology. Hence, his Quranic Hermeneutics, as associated with Imam al-Mahdi, accommodates two meanings. First, it interprets the Quranic verses textually based on the linguistic principles where no single verse discusses al-Mahdi. Second, conducting an interpretation ijtihad on the verses, referring to the narration of ahl-bayt. He constructs his argument to justify God’s promise regarding the advent of al-Mahdi. Through these steps, he conveys that every Quranic verse contains exoteric (zâhir) and esoteric (bât{in) meanings. Q.S. al-Anbiyâ’ [21]:105 inspires him to perform ta’wîl ijtihadî. The word Zabûr in this verse is confirmed to be the Mazmur verses containing God’s promise, that He will bequeath the earth to the devout people, and tells their characteristics, which are similar to Imam al-Mahdi al-Muntazar’s.
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Ayengin, Tevhit. "Hukûkî Dinamizm ve İçtihatta İsabet Tartışmaları." Marife 12, no. 3 (2012): 139–58. https://doi.org/10.5281/zenodo.3344364.
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Hukuk, sosyal hayatı düzenleyen en önemli sosyal kurumlardan birisidir. O, toplumsal hayattaki değişiklikleri dikkate alır ve onları kendi değerleri doğrultusunda şekillendirir ve yönlendirir. Bu yöndeki başarısı, büyük oranda, dinamik yapısına ve bunu gerçekleştirecek metodolojik zenginliğe sahip olmasına bağlıdır. İslam hukuku da bu özellikleri taşımaktadır. Ona bu dinamizmi sağlayan metodolojik dayanakların en önemlilerinden birisi kuşkusuz "içtihatta isabet ve hata" tartışmaları ve bunun sonucunda oluşan zengin mirastır. Fıkıh usulünde bu başlık altında yapılan tartışmalarda usûl alimlerinin "musavvibe" ve "muhattıe" olmak üzere iki görüşü benimsedikleri ve bu görüşlerini akli ve nakli delillerle ispata çalıştıkları görülmektedir. Musavvibe taraftarları, "Allah katında içtihat öncesinde belirlenmiş bir doğrunun/hükmün bulunmadığını" ve dolayısıyla "her müçtehidin içtihadında isabet edeceğini" savunurken; muhattıe ise "Allah katında önceden be-lirlenmiş bir hükmün var olduğunu" ve bu sebeple "müçtehitlerden sadece birisinin içtihadının bu hükme isabet edeceğini, diğerlerinin içtihatlarında yanılacaklarını" kabul etmektedir. Bu çalışmada her iki gurubun görüşleri hukukî dinamizm açısından değerlendirilmektedir.<b>Juristic Dynamism and Discussions of Error and Right in Ijtihad</b>Law is one of the most societal institutions that regulates and deeply affects social life. It takes into account the social changes and shapes and manages these changes according to its main criteria and values. Its power of transformation mostly depends on its dynamic structure and methodological profundity. One of the main methodological resources providing constant dynamism to Islamic Law is the "Discussions of Error and Right in Ijtihad". These discussions have caused scholars to adopt two different opinions as musawwibah and mukhattiah in usul al fıqh and try to prove their point of views with logical and historically transferred information. The proponents of musawwibah maintain that there is no true decision or judgment which was determined by God before the ijtihads of Mujtahids and therefore every mujtahid can reach to the true ijtihad. On the other hand, supporters of mukhattia acknowledge that there is a true judgment which was made by God. In this case only one mujtahid can make the right ijtihad and others ineluctable err. In this article, we have evaluated the opinions of these two groups from the perspective of juristic dynamism.https://www.marife.org/marife/article/view/645
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Aspandi, Aspandi. "HISTORISITAS DAN SUMBER DALIL UṢUL FIQH SHI’AH". Al-'`Adalah : Jurnal Syariah dan Hukum Islam 4, № 1 (2019): 30–45. http://dx.doi.org/10.31538/adlh.v4i1.438.
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In the history of the development of Islamic law, the existence of fiqh is one of the sciences that has given birth to a variety of methodologies in Islamic legal studies. Broadly speaking, the existence of fiqh proposals can be represented by the presence of Sunni and Shi'a fiqh proposals. As a theological group in Islam, Shi'ah has a different concept of fiqh from Sunni. This research is descriptive in nature, providing an explanation of the history of the development of shia fiqh, law in the perspective of shia, the propositions of shia fikh, and Istinbat in the perspective of shia. The conclusions from this study, that the Shi'a fiqh proposal is divided into two groups, namely Akhbariyyun and Uṣuliyyun. In the process of determining the law, the Akhbariyyun group returned the matter to the Qur'an and Sunnah based on the determination of their Imams. The Akhbariyyun group holds that only their imams have the authority of ijtihad to establish laws based on the Qur'an and Sunnah. As is known, scholars' Shi'ah call Dalil al-Qur'an, Sunnah, Ijma, and ‘Aql as the proposition Ijtihadi. Thus it can be said that Uṣul Shi’ah Akhbariyyun is; Al-Kitab, namely al-Qur'an, Sunnah and words, deeds, and taqrir of the Imam. The Uul Uṣuliyyun group, namely; Al-Kitab, Sunnah, and the words, deeds, and taqrir of the Ulema and Ijtihad which in their terms are called the proposition ‘Aql.
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Hussain, Mubasher. "The Continuation of Ijtihād." ISLAMIC STUDIES 60, no. 1 (2021): 31–51. http://dx.doi.org/10.52541/isiri.v60i1.1522.
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This article deals with legal thought of Shāh Walī Allāh, an outstanding religious thinker of eighteenth-century Muslim India, who emerged as one of the most prominent proponents of independent legal reasoning (ijtihād). According to Walī Allāh, ijtihād has always been a communal duty and thus it stipulates the existence of jurists capable of independent legal reasoning (mujtahids) in all ages. His thought-provoking response to the issues concerning ijtihād and taqlīd has led to a great deal of attention from scholars in both the East and the West. However, there remains the controversy of whether he advocated for an independent ijtihād after the eponyms of the law schools or not. This study attempts, analyzing Walī Allāh’s views on the juristic typology maintained by Sunnī jurists, to show how Walī Allāh argued for the continuity of ijtihād, both partial and independent, throughout the history of Islamic law. The author concludes that Walī Allāh believed not only in the possibility of absolute ijtihād (al-ijtihād al-muṭlaq) or ijtihād through legal theory (fī ’l-uṣūl) and positive law (wa ’l-furū‘), after the eponyms of the juristic schools, but also in the existence of such absolute jurists throughout Islamic centuries.