Ijtihad - Knowledge (XXG)

3056: 2004:"(telling lies) about Allah and accuse Him of being not capable of creating people that understand what is His law for them and how they must worship Him. They make it appear as if what he has enacted for them through His Book and His Messenger, is not an absolute but a temporary law, restricted to the period before the rise of the madhhabs. After their appearance, there was no Book and no Sunnah anymore , but there emerged persons that enacted a new law and invented another religion... , by their personal opinions and sentiment." 5506:

coalesced into four Sunni schools of law"... "Ibn Abd al-Wahhab challenged the authority of the religious scholars (ulema), not only of his own time, but also the majority of those in preceding generations... scholars had injected unlawful innovations (bida) into Islam, he argued. In order to restore the strict monotheism (tawhid) of true Islam, it was necessary to strip the pristine Islam of human additions and speculations.. Thus, Ibn 'Abd al-Wahhab called for the reopening of ijtihad

2315:) was based on three concerns. First, the need for following the Prophetic traditions. Second, to reduce divisions between the Muslims. Third, mercy for the Muslims, because there were 'few circumstances on which the Quran and Sunna were genuinely silent, but if there was a silence on any question, then that silence was intentional on God's part- a divine mercy.' He therefore rejected any 'attempt to fill a silence deliberately left by God, and so to abrogate one of His mercies.' 6568:

deductive process based on personal conjecture and therefore had no legal basis in the shari'a. Due to this, the term ijtihad was used in a disparaging way by the Shi'is until the thirteenth century. The denunciation of ijtihad during this period also indicates that Shi'i jurists wanted to construct a legal edifice that was devoid of any doubt or uncertainty. With the passage of time, Shi‛i fuqaha' sensed the need to respond to newer issues and novel circumstances..

1775:(to whom the four schools are attributed). Also, various schools were subject to transformation and evolution through time in ways that their founders had not imagined. The founders themselves had not stipulated many such rankings or classifications. Nor did they obligate strict adherence to a particular scholar or legal theory. In many cases, major parts of the legal theory were in fact developed by the later followers. 1932:".. when a scholar does his best to come to a right decision or verdict concerning a certain matter, if his verdict is right, he will get a double reward, and even if his verdict is wrong, he will still get a reward.... one who prefers the verdict of a scholar to the authorized proof, is to be severely rebuked. It is not permissible to imitate other scholars save in matters of 1402:"It is unacceptable to Allah, the forcing of people to accept one madhab and the associated partisanship (tahazzub) in the subsidiary issues of the Din and nothing pushes this fervour and zealously except partisanship and jealousy. If Abu Haneefah, Shafi, Malik and Ahmad were alive they would severely censure these people and they would dissassociate themselves from them." 3473: 3156:(Islamic law). Therefore, until the 13th century, the concept of Ijtihad was denounced disparagingly by the Shi'i jurists, who wanted to construct a systematic and stable legal edifice that was devoid of any uncertainty. However, with the passage of time some Shia jurists sensed the need to respond to newer and novel circumstances. 1030:). Thus it excludes the extraction of a ruling from a clear text as well as rulings made without recourse to independent legal reasoning. A knowledgeable person who gives a ruling on the sharī‘ah, but is not able to exercise their judgement in the inference of the rulings from the sources, is not called a mujtahid but rather a 1009:. Some define it as the jurist's action and activity to reach a solution. Al-Ghazālī (d. 505/1111) defines it as the "total expenditure of effort made by a jurist for the purpose of obtaining the religious rulings." Similarly the ijtihād is defined as "the effort made by the mujtahid in seeking knowledge of the 2148:) as an innovation. Challenging the authority of religious clerics, and a large portion of the classical scholarship, he proclaimed the necessity of directly returning to Qur'an and hadith, rather than relying on medieval interpretations. According to Ibn 'Abd al-Wahhab, in order to uphold true monotheism ( 2409:(d. 1690) and AbuI-Baqa' al-Hasan ibn 'Ali al- Ajami (d. 1702). Al-Sanusi is also linked with these scholars via his teacher al-Badr b. 'Amir al-Mi'dani who was a student of Al-Sindi as well as via other independent chains. Al-Shawkani is connected to Ibrahim Al-Kurrani via his teacher Yusuf Ibn Muhammad. 5578:

position with respect to scholarly authority as neither taqlīd nor ijtihād, but rather ittibāʿ.. where they are not agreed, "I submit the matter to God and His prophet.. To do otherwise, he says in the same letter, invoking Q. 9:31, would be "to take the scholars as lords" (ittikhādh al-ʿulamāʾ arbāban)

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The lay-people haven't ceased – since the time of the Companions, the Successors, and their followers – asking their scholars about rulings of the shari'ah. Scholars, in turn, have readily responded to such queries without necessarily mentioning proofs; nor did they forbid this to them in the least.

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The mid-twentieth century European authority on Islamic law Joseph Schacht, said that Since the 1990s, a large and growing body of research has demonstrated the continuing creativity and dynamism of Islamic legal thinking in the post-formative period, as well as probed the lively dialectic between

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is the function of the absolute mujtahid.... obligated to practice taqlid and to consult those with knowledge.. is a false view which Satan has cast upon many claimants to knowledge. . . . hey imagine that study of the proofs is a difficult matter, of which only an absolute mujtahid is capable. .

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Many Islamic reformers, starting from the 18th century would criticize these classifications altogether, since these classifications assumed every Mufti in terms of leaders and followers, affiliated to the founder imams and succeeding generations who are progressively inferior to knowledge of imams.

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with a particular hadith, which cites Muhammad's approval of forming an individual sound legal opinion if the Qur'an and Sunnah contain no explicit text regarding that particular issue. As Muslims turned to the Quran and Sunnah to solve their legal issues, they began to recognize that these Divine

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wrote that "a consensus gradually established itself to the effect that from that time onwards no one could be deemed to have the necessary qualifications for independent reasoning in religious law, and that all future activity would have to be confined to the explanation, application, and, at the

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studied under the well-known woman jurist of the day, Amrah bint Abdul Rahman. She was one of the most knowledgeable people of hadith and was described as an "ocean of knowledge". When the judge of Madinah heard Amrah's message, he did not feel the need to get a male opinion, although Madinah was

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suffered from chronological ruptures, overlooking in the process the founder's predecessors as well as his immediate intellectual history that formed a continuity. Although the founder imams were accomplished jurists, they were not as absolutely and as categorically as they were portrayed to be,

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Ibn Abd al-Wahhab, along with other Muslim reformers of the eighteenth century, was one of the most important proponents of independent legal judgment (ijtihad) of his time." ... "Among the "innovations" condemned by Ibn Abd al-Wahhab was the centuries-long heritage of jurisprudence (fiqh) that

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was acceptable to use in certain circumstances. According to Ibn Abidin, Hanafite Muftis should look up to rulings of Abu Hanifa, then Abu Yusuf, then Shaybani, then Zufar and then some lesser jurists for fatwas. However, if a previous Hanafi scholar hasn't found an answer to the issue, then he

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To further vindicate their practice, the scholars cited traditions from the Imams that denounced Sunni interpretive tools like those of analogical deduction (qiyas) and independent reasoning (ijtihad). The negative stance toward Sunni legal practices was premised on the view that ijtihad was a

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he rails against Ibn ʿAbd al-Wahhāb, for drawing inferences directly from the Qurʾān and the ḥadīth(istinbāṭ) as opposed to emulating (taqlīd) one of the four law schools" ... "Ibn al-Ṭayyib also criticizes Ibn ʿAbd al-Wahhāb for... claiming ijtihād, prohibiting taqlīd.." .. "he describes his

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However, there is still a vigorous scholarly debate regarding whether Al-Ghazali had himself "closed the gates" or whether he merely continued an established policy of his scholarly predecessors or whether the gate was ever closed. According to Professor James P. Piscatori, the provision for

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Extensive comprehensive knowledge of the Qur'an and the Sunnah. More specifically, the scholar must have a full understanding of the Qur'an's legal contents. In regards to the Sunnah the scholar must understand the specific texts that refer to law and also the incidence of abrogation in the

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Ma’adh said, according to the Quran. The Prophet thereupon asked what he would do if he did not find the solution to the problem in the Quran, to which Ma’adh said he would govern according to the Sunnah. But when the Prophet asked if he could not find it in the Sunnah also, Ma’adh said

2207:, the son of Ibn 'Abd al-Wahhab also toned down the radical anti-Taqlid stances by stating that they affiliate themselves to the Hanbali school and do not condemn the common people who make taqleed to the four schools of jurisprudence. The earliest substantial Wahhabite treatise on 3014:, making it flexible and adaptable to change. Eventually, there developed a legal system of authoritative rulings on which influential jurists agreed. However, by the 14th century, while influential jurists held that knowledgeable legal scholars should be allowed to engage in 3503:

legal rulings and social practice. While it is no longer possible to assert that "the door of ijtihad was closed" after the tenth (or, indeed, any other) century, however, there is still lively debate over the extent of legal change and the mechanisms by which it occurred.

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in legal matters. They claimed that instead of looking solely to previous generations for practices developed by religious scholars, there should be an established doctrine and rule of behavior through the interpretation of original foundational texts of Islam—the

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were working together with one another. Oftentimes, multiple rulings would be issued by jurists of the same legal school. Historical records show that throughout the tenth to nineteenth centuries, legal practitioners had consistently modified law using degrees of

1265:, a doctrine which they defended using both Scripultural and rational arguments. Citing Prophetic traditions such as "scholars are the heirs of the prophets", Hanbalis settled on the belief that God would not leave any age without a proper guide, i.e., Islamic 3581:(i.e., one who has the ability to independently reason; the highest rank of a jurist). By the middle of the thirteenth century, however, it appears that the prerequisites were lowered, and jurisconsults were expected – by most, but not all scholars – to be 2162:, Ibn 'Abd al-Wahhab weighed in legal opinions between different schools, opening the realm to comparative Fiqh thinking and often referring the conclusions of Ibn Taymiyya. This legal approach of drawing inferences directly from Qur'an and Hadith ( 2299:,.. You will find the fanatic adherents of the schools in many matters differing with the explicit positions of their imams, and following the views of the latecomers in their school,.. the books of the predecessors are hardly found among them." 2202:

In face of the backlash towards Ibn 'Abd al-Wahhab's uncompromising stance in his rejection of taqlid, advocacy of Ijtihad and radical anti-madhab views, the later Wahhabis became more conciliatory towards traditional four schools of Fiqh.

3335:, a fellow companion, saying, "Oh brother from 'Abd Qays, if the issue becomes clear to you, then accept it. Otherwise remain silent and defer to Allah because your interpretation from the truth will be as far from the Earth as the sky." 1462:. Ghazzali's emphasis on rigorous asceticism and imitation of traditions practised by Sufi mystics led him to attack rational enquiry and sciences like physics for contradicting religion. Owing to his status as a great scholar, numerous 3564:. The settling of the major areas of Islamic law gave rise to the perception, prevalent among many modern Western scholars and Sunnī lay Muslims, that jurists had come to a consensus that the so-called "gate of ijtihād" (باب الاجتهاد 2591:(customs and traditions) of Arabs were used in the development of the sharia, and form an important part of it. They are very much not divine or immutable, and have no more legal justification to be part of the sharia than the 3524:) who were capable of laying down a methodology of the law and of deriving from it the positive doctrines that were to dominate their respective schools. Accordingly, each legal school represented a different methodology for 1439:

patron Nizam ul-Mulk, would be popularised. This system listed a set of core principles that implemented legal and procedural minimalism; and attempted the standardisation of Islamic courts and legal framework in the

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Thus ibn Abdul-Wahhab noted about those who blindly follow, "Their religion is built upon some principles, the greatest being taqleed. It is the greatest maxim for all the disbelievers, from the first to the last of

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ceased to exist. All these classifications created an archetype of an ideal standard to which all other typologies must conform, i.e., the founders of 4 schools. However, this typological conception of the founder

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continues to address and solve the contemporary legal issues. Participating in ijtihad, however, has been cautioned by scholars for those not properly educated in interpretation of the Qu'ran. This is narrated by

2909:. It established a coherent system of principles through which a jurist could extract rulings on upcoming issues. Only a competent Muslim of sound mind with intellectual qualifications was allowed to engage in 5673: 2564:, but in contrast to its original use, they sought to "apply contemporary intellectual methods" such as academic or scientific thought "to the task of reforming Islam". Al-Afghani proposed the new use of 4498:"Answering the Book - Refutation of Those Who Do Not Follow The Four Schools PART 4 Was it The Norm to Only Follow the Four Madhabs in the seventh and eighth Century & The Existence of Other Madhabs" 1117:

did not provide clear direction for certain decisions. It was the duty of the educated jurists to come to a ruling that would be in the best interest of the Muslim community and promote the public good.

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was championed by the Arabian scholar Muhammad ibn 'Abd al-Wahhab, whose uncompromising reformist efforts often turned violent. Ibn 'Abd al-Wahhab condemned the centuries-long heritage of jurisprudence

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is permissible for laymen and scholar without sufficient knowledge, but forbidden for those who can comprehend the bases of the law. Unlike Ibn 'Abd al-Wahhab, Ibn Mu'ammar permitted laypeople to make

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that still informs what is understood as sharia, the Quran itself has a "transcendental" vision of justice that includes "absolutely equal rights" between genders and should guide ijtihad of sharia.

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However, these scholars also depended on further training that could be received in religious centers called Hawza. At these centers they are taught the important subjects and technical knowledge a

5625:"Their religion was built upon certain principles, the greatest of which was taqleed (blind following). So this was the biggest principle for all of the disbelievers– the first and last of them".. 2716:

based on scriptures. Founded in mid-19th century in Bhopal, it places great emphasis on hadith studies and condemns imitation to the canonical law schools. They identify with the early school of

1261:, thus giving theological implications to the controversy. They also raised the question of leadership and interpretive religious authority to vigorously deny the possibility of an age without 5534:(Ibn 'Abd al-Wahhab).. Proclaimed the necessity of returning directly to the Quran and hadith, rather than relying on medieval interpretations... Opposed taqlid.. Called for the use of ijtihad 5979: 5722:

So this is a point of consensus on the lawfulness of the laity making taqlid of their mujtahid scholars, and that they are only required to do this of one whom they consider to be a scholar.

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or one who is an expert in jurisprudence. From this point on religious courts began to increase in number and the ulama were transformed by Shia Islamic authorities into the new producer of

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which can be practised by anybody possessing sufficient knowledge. Shawkani maintains that it is sufficient for a scholar to study one compendium in each of the five disciplines to practice

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camp primarily consisted of Hanbalis and Shafiites, while the Taqlid camp were primarily Hanafites who were supported to a greater or lesser extent by Malikis as well as some Shafi'is.

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Should be able to fully understand the objectives of the sharia and be dedicated to the protection of the five necessities, which are life, religion, intellect, lineage, and property.

1419:. Juwaynī and his Shāfiʿī colleagues insisted that not only the disappearance of Mujtahids was possible, but that it had already happened. Juwayni's doctrine was taken by his student 6013: 2942:) of the Companions, the Successors, and the leading Imams and mujtahideen of the past, in order to prevent making decisions that disregard these honored decisions made in the past. 1506:

was never "tightly shut" and remained open to some extent. During the 16th century, majority of the clerical classes would claim Ghazzali's doctrine as sacrosanct and inviolable by

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was abandoned in the tenth century — or even later in the 15th century — the extent of legal change during this period and its mechanisms remain a subject of scholarly debate. The

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A. Rabb, Instisar (2013). "8: Islamic Legal Minimalism: Legal Maxims and Lawmaking When Jurists Disappear". In Cook, Michael; Haider, Najam; Rabb, Intisar; Sayeed, Asma (eds.).

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And also we are upon the madhhab of Imaam Ahmad bin Hanbal in the matters of jurisprudence, and we do not show rejection to the one who made taqleed of one of the four Imaams..

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Rabb, Intisar A. (2013). "8: Islamic Legal Minimalism: Legal Maxims and Lawmaking When Jurists Disappear". In Cook, Michael; Haider, Najam; Rabb, Intisar; Sayeed, Asma (eds.).

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as well as defending its status as a Divinely established principle in sharia. This would often result in violence between their followers. Most prominent amongst them were

1352:. However, such statements had ambiguities in legal terminology and didn't stipulate an established consensus on the issue. In addition, Rafi'i himself was considered as a 1243:) when it is possible to blindly imitate the laws of ancestors received through transmitted chains of narrations. Hanbalis, the staunch advocates of permanent existence of 1952:." But, as for those who disagree with this or act otherwise, they should be rebuked and blamed.. , this issue has gained the consensus of all scholars, as stated by lmam 1826:) had begun to take shape by the middle of the fourth/tenth century and practice of affiliating to the madhabs began to become popular. Systematic categorisation of 5665: 3243:("a lay Shiite who does not follow anyone, yet acts on such precaution that assures him the fulfilment of his religious obligations"). Most Shia Muslims qualify as 5742: 6861: 6643: 3403:

used to sit and debate with male scholars in the mosque. She was a teacher of hadith and Fiqh and also lectured in the men's section. One of her students was a

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as being the independent effort used to arrive at the rulings of sharia. Following the death of the Prophet and once they had determined the Imam as absent,

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scholars would establish contacts with Ahl-i-Hadith and many Najdi students would study under the scholars of Ahl-i-Hadith, amongst them prominent scholars.

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starting from the 5th/11th century. Ibn Kamal's seven-rank typology, in particular, would come under scathing criticism by other Hanafites as well, such as

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prompted these groups to create their own distinct authoritative rules. These laws reduced issues of legal uncertainty that had been present when multiple

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Outside these circles, some scholars amongst traditional Sufi circles were also in favour of Ijtihad. These included the prominent Ottoman Hanafite jurist

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must independently reason on the basis of Scriptures and general principles of the school. On the other hand, Ghazzali distinguished between two ranks of

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were Shafīʿis. On the other hand, some prominent Shafīʿi jurists like Al-Rafi'i (d. 623) had made statements speculating an "agreement" on the absence of

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Wahhabism.. also was opposed to key doctrines held by most Sunni ulama, such as adherence (taqlid) to the cumulative tradition of jurisprudence (fiqh)..

1164:, and Arabic, as well as a deep understanding of legal theory and the precedent; all of which allows them to be considered fully qualified to practice 7414: 4482: 1431:

had already disappeared, and some would claim a consensus on this point. Thereafter, the theory of legal minimalism elucidated by Juwayni in his book

1870:(d. 940/1533) articulated a Hanafite typology of jurists with seven ranks. Unlike the previous typologies, the latter classification was promoted by 1374:, reinforcing the orthodox Shafī'ite pro-Ijtihad position. Other prominent classical Shafī'i jurists who advocated the pro-Ijtihad position included 7046: 3383:

published a 40-volume biographical collection of female Muslim scholars wherein more than 8,000 female scholars were detailed. Other famous female

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can be defined as a "process of legal reasoning and hermeneutics through which the jurist-mujtahid derives or rationalizes law on the basis of the

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Ummah was no longer a homogenous group but comprised of various cultural communities with their own age-old customs and traditions. ... When Imam

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Indira Falk Gesnik (June 2003). ""Chaos on the Earth": Subjective Truths versus Communal Unity in Islamic Law and the Rise of Militant Islam".

5901: 5857: 5698: 5425: 5295: 5209: 599: 7780: 7041: 7018: 6720: 6589: 6511: 6143: 5646: 5246: 5192: 5095: 5045: 4932: 4689: 4633: 4554: 4395: 4099: 4074: 4027: 3924: 3899: 3746: 3715: 3673: 3619: 2402: 7374: 7124: 6021: 5958:"A CRITICAL ANALYSIS OF THE SCHACHT'S ARGUMENT AND CONTEMPORARY DEBATES ON LEGAL REASONING THROUGHOUT THE HISTORY OF ISLAMIC JURISPRUDENCE" 3540:), who followed the methodology of the school's founder but proffered new solutions for novel legal cases. The lowest rank belonged to the 3231:, demonstrating responsibility to the Shia community. Furthermore, according to Shia Islamic Jurisprudence a believer of Islam is either a 2607:

moved from Hejaz to Egypt, which was a confluence of Arab and Coptic cultures, he realised this and changed his position on several issues.

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camp. In a scathing response, Muhammad Ibn 'Abdul Wahhab accused his detractors of taking "the scholars as lords" and vehemently condemned

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Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism".

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Faithful to the tenets of Ibn Taymiyya and Muḥammad Ibn ʿAbd al-Wahhāb,contemporary Wahhābīs champion ijtihād and restrict blind taqlīd.

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who didn't meet these requirements to solve issues provided he has the tools of solution. From the declaration of these requirements of

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However, these rankings have been criticized for its arbitrariness. Many other distinguished scholars have been recorded by scholars as

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and Jurist, who is a primary reference even for Shafiites of Taqleed camp; advocated that it isn't obligatory for laymen to adhere to a

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verb. In its literal meaning, the word refers to effort, physical or mental, expended in a particular activity. In its technical sense,

736: 48: 6228: 2261:(innovation). According to Ibn Mu'ammar, the opinions of Imams should be discarded if they differ from authentic Prophetic traditions. 7282: 4919: 4608: 3733: 3660: 1673:" was in fact effectively closed around tenth century. In a 1964 monograph, which exercised considerable influence on later scholars, 7348: 6617: 2866:). Sunni Islam and Shia Islam, due to their divergent beliefs regarding the persistence of divine authority, have different views on 7760: 6841: 6821: 6804: 6560: 6168: 6118: 5599: 5555: 5550:. Riyadh, Saudi Arabia: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance, Kingdom of Saudi Arabia. pp. 148–151. 5527: 5498: 5278: 5120: 5070: 4851: 4714: 4660: 4581: 3999: 3585:

s (i.e., able to articulate a legal opinion based on the precedents and methodology of a particular legal school; a lower rank than

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M. Bunzel, Cole (2018). "MANIFEST ENMITY: The Origins, Development, and Persistence of Classical Wahhabism (1153-1351/1741-1932)".

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during his era in order to establish a rigid, stable orthodoxy that could effectively challenge external enemies of Islam like the

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Reading Contemporary Indonesian Muslim Women Writers: Representation, Identity and Religion of Muslim Women in Indonesian Fiction

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which deviated people away from Qur'an and Sunnah. In similar terms, Yemeni scholar Shawkani too condemned the practice of rigid

1423:(d. 1111 C.E/ 505 A.H), al-Qaffāl al-Shāshī (d. 1113 C.E/507 A.H) and promoted in the next century by the Shafi'i scholars 7129: 5594:. Riyadh, Saudi Arabia: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance, Kingdom of Saudi Arabia. p. 107. 2895:

proponents did not deal directly with certain topics of law. Therefore, Sunni jurists began to find other ways and sources for

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countered by citing Prophetic reports which validated their view that knowledge and sound judgement would accompany the Muslim

7455: 4650: 4598: 4571: 7785: 5790: 5765: 4677: 4528: 4505: 811:, the extent and mechanisms of legal change in the post-formative period remain a subject of debate. Differences amongst the 5937: 3196: 1201:

is possible. Over the centuries, the controversy would garner more attention with the scholars gathering around 3 camps: 1)

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One modernist argument for applying ijtihad to sharia law is that while "the principles and values underlying Sharia (i.e.

1810:..., intending to follow the Messenger to the extent of their knowledge, they do not deserve punishment; this is so by the 7775: 7681: 7671: 7626: 7262: 6744: 3328: 2595:

of Muslims—Iranians, Uzbeks, Turks, Chinese, Indians and others—living beyond the home of the original Muslim in the Arab

1866:(d. 643/1245) would elaborate a five rank classification of Muftis. During the 10th/16th century, Ottoman Shaykh al-Islam 1586:

Around the 15th century, most Sunni jurists argued that all major matters of religious law had been settled, allowing for

791:(jurisprudence) prompted leading Sunni jurists to state that the main legal questions had been addressed and the scope of 5936:

Sultan al-Ma’soomee al-Khajnadee, Shaykh Muhammad. "5. WILL IT BE ASKED IN THE GRAVE ABOUT WHICH MADHHAB ONE FOLLOWED?".

5388: 3463: 720:, or the thorough exertion of a jurist's mental faculty in finding a solution to a legal question. It is contrasted with 6757:

See: Mirjam Künkler and Roja Fazaeli, “The Life of Two Mujtahidas: Female Religious Authority in 20th Century Iran”, in

5734: 4709:. Translated by Hamori, Andras; Hamori, Ruth. Princeton, New Jersey, USA: Princeton University Press. pp. 244–245. 3512:

After the eleventh century, Sunnī legal literature developed rankings of jurists according to their ability to practice

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After the 11th century, Sunni legal theory developed systems for ranking jurists according to their qualifications for

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was "limited to a systematic method of interpreting the law on the basis of authoritative texts, the Quran and Sunna".

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started, in its primitive form, around the beginning of the sixth/twelfth century. By the 14th century, development of

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and considered it essential for the vigour of society. Re-inforcing the classical theory, he considered Ijtihad to be

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to think critically and apply their own individual interpretations of the innovations of modernity in the context of

1427:(d. 606/1209), Sayf al-Dīn al-Āmidī (d. 631/1233), and Rāfiʿī (d. 623/1226). These scholars asserted the belief that 7541: 7526: 7307: 4118: 3516:. One predominant classification credited the founders of the legal schools with the distinction of being absolute 2319: 2279:. that one associated with the school of an imam is obliged to accept that school... even if it differs with the 2073: 2057: 1897: 592: 5879: 5835: 7731: 4521:"Answering the Book - Refutation of Those Who Do Not Follow The Four Schools and that Taqlid of them is Guidance" 3207:

and his successors developed the school of Shia law, dividing the legal decisions into four levels of certainty (

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school rejected the idea of human intellect playing any role in legal reasoning. In order to produce perceptive

3181:(intellect) as the fourth source of law. This enabled them to issue legal opinions based on societal needs. The 2890:

and saw it as an acceptable form of the continuation of sacred instruction. Sunni Muslims justified practice of

2225:", Ibn Muammar gave respect to the four traditional Sunni schools of law and distinguished between two ranks of 1830:

emerged during late fifth/eleventh century into ranks of excellence. By doing so, they sought to facilitate the

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to solve a number of new legal issues. Various legal rulings were formulated on a number of issues, such as the

1622:اجماع), apart from that of Muhammad's Companions, did not exist" and that "the constant continuous existence of 7721: 7072: 1650:

of movables, on drugs, coffee, music, tobacco, etc. However to support the official doctrine of "extinction of

1508: 893: 2198:(blind following). So this was the biggest principle for all of the disbelievers – the first and last of them" 1083:" (I will exert myself to find the solution). The Prophet thereupon patted his back and told him he was right. 4177: 1231:

that report the disappearance of knowledge when ignorant leaders "will give judgements" and misguide others.

748:) are considered unambiguous with regard to the question, or where there is an existing scholarly consensus ( 7358: 7267: 7190: 4970:

Wael B. Hallaq, "On the origin of the Controversy about the Existence of Mutahids and the Gate of Ijtihad,"

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to trustworthy scholars, with certain reservations. Despite this, he also criticized strict adherence to a

7691: 7641: 7636: 7602: 7470: 7297: 7287: 7119: 6826: 3414:, there have been dozens of women who have attained the rank in the modern history of Iran (for instance, 3400: 2914: 2053: 803:" was closed at the start of the classical era. While recent scholarship established that the practice of 3387:

and jurists include Zainab bint Kamal, Fatima Al Batayahiyyah, Fatimah bint Muhammad al Samarqandi, etc.

2967:(d. 632/1234) would also develop various criterion with minor changes. Amidi also allowed less qualified 563: 7726: 7475: 7394: 6833: 6359: 6328: 3415: 585: 5273:]. Translated by Al-Halawani, 'Ali As-Sayed. El Mansoura, Egypt: Dar al Manarah. pp. 369–370. 5265:

Ibn Hasan Aal-Sheikh, 'Abdur-Rahman (2002). "38: Taking Scholars or Rulers as Partners Besides Allah".

1450:

Most significantly, the influential Islamic theologian Al Ghazzali introduced the notion of closure of

1125:

became insufficient in making sure that fair legal rulings were being derived in keeping with both the

2983:

to openly discuss their particular views and reach a conclusion together. The interaction required by

2929:

Enough knowledge of Arabic so that the scholar can read and understand both the Qur'an and the Sunnah.

1752:) to be qualified for the role. During that era some jurists began to ponder whether practitioners of 734:

requires expertise in the Arabic language, theology, revealed texts, and principles of jurisprudence (

7706: 7582: 7516: 7465: 7460: 7389: 7379: 6070: 4827: 3380: 2964: 2822: 2799:

regime for disallowing the "free believer" and imposing harsh restrictions on successful practice of

2647:, etc.). Asghar Ali Engineer argues that while the Quran was revealed in a "highly patriarchal" Arab 1528: 1424: 1194: 1156:

is defined as a Muslim scholar that has met certain requirements including a strong knowledge of the

222: 7597: 5894: 5850: 5691: 5306: 5220: 2743:

will strengthen the faith of believers by compelling them to better familiarize themselves with the

1806:

without fear of punishment: the muftī, the soldier and the layman. If they speak according to their

7666: 7577: 7536: 7013: 6978: 3375: 3332: 2698: 2584: 1375: 1258: 1189:(1040–1119) responding to a Hanafi jurist's statement, advocated for the necessity of existence of 1045: 840: 297: 3826:"Ijtihād against Madhhab: Legal Hybridity and the Meanings of Modernity in Early Modern Daghestan" 7676: 7531: 7292: 7064: 6917: 6464: 6456: 6402: 6394: 6310: 6210: 5471: 5463: 5352: 5344: 5165: 5157: 5013: 5005: 4896: 4888: 4806: 4798: 4759: 4751: 4455: 4447: 4368: 4333: 4325: 4286: 4278: 3972: 3964: 3853: 3845: 3806: 3798: 2759:

weakens political unity and promotes pluralism (which is also why many oppressive regimes reject

2748: 2736: 2728: 2702: 2218: 6642:

Jannati, Muhammad Ibrahim (17 March 2013). "The Term Ijtihad. The Forth Definition of Ijtihad".

5414: 4843: 3548:

s without understanding the processes by which these rulings were derived. Between the ranks of

3152:

was a deductive process based on personal conjecture to argue that it had no legal basis in the

862:, which they saw as a return to Islamic origins. Public debates in the Muslim world surrounding 779:

continued both theoretically and practically amongst Sunni Muslims. The controversy surrounding

318: 6871: 4957: 2433:

to solve the novel issue. According to Ibn Abidin, it is not obligatory to follow a particular

2338:

Quoting Ibn Taymiyya, Al Sanusi emphasizes on the principle of fallibility of the Imams of the

2126:

at later times was far easier due to detailed manuals unavailable for jurists of the past era.

1547:

Until the end of the 14th century, no voice had before actively risen to condemn the claims of

1512:(consensus). Post-classical era, a large part of Shafīʿi scholarship would also shift to a pro- 7646: 7592: 7511: 7435: 6837: 6817: 6800: 6766: 6716: 6585: 6556: 6164: 6139: 6114: 5786: 5761: 5642: 5595: 5551: 5523: 5494: 5274: 5242: 5188: 5116: 5091: 5066: 5041: 4928: 4847: 4710: 4685: 4656: 4629: 4604: 4577: 4550: 4391: 4095: 4070: 4023: 3995: 3920: 3895: 3742: 3711: 3669: 3615: 3426:

during the time of the Islamic Republic). There are diverging opinions as to whether a female

3071: 3018:

some others began to argue that there were no longer any legal scholars capable of performing

2770: 2545: 2541: 2535: 2500: 2406: 2292: 1288: 1206: 871: 568: 6290: 6267: 3931:..ijtihad has, in fact, been a key aspect of Islamic jurisprudence for centuries thereafter." 3100:

evolved into a practice of applying careful reason in order to uncover the knowledge of what

2560:

and its interpretations to accommodate Islam with modern society. They emphasized the use of

2122:. Demonstrating the perpetual existence of Mujtahids in his works, Shawkani also argued that 1074:. Before leaving he was asked how he would judge when the occasion of deciding a case arose. 7716: 7686: 7661: 7506: 7272: 7107: 6851:. Edited by Heike Bock, Jörg Feuchter, and Michi Knecht (Frankfurt/M., Campus Verlag, 2008). 6847:

Carlos Martínez, “Limiting the Power of Religion from Within: Probabilism and Ishtihad,” in

6762: 6548: 6448: 6386: 6302: 6236: 6202: 6106: 6044: 5455: 5371: 5336: 5149: 4997: 4880: 4790: 4743: 4439: 4360: 4353:"On the Origins of the Controversy about the Existence of Mujtahids and the Gate of Ijtihad" 4317: 4270: 3956: 3891: 3887: 3837: 3790: 3363: 2975:

onwards, legal scholars adopted these characteristics as being standard for any claimant of

2948:

Be able to distinguish strength and weakness in reasoning, or in other words exercise logic.

2453:, contemporary scholarship are divided into two diametric camps, and a third moderate camp: 1842:'s (d. 520/1126) tripartite classification of Muftis. In this typology, the top-Mufti was a 808: 620: 6110: 4411:

Makhdoom bin Sheikh Muhammad Al Gazzali, Ahmad Zainuddin (2008). "Chapter 19: Judgements".

4203: 1016: 7701: 7696: 7651: 7112: 7097: 7092: 6809: 5666:"Shaykh Abd Allaah Bin Muhammad Bin Abd Al-Wahhaab on Fiqh, Ijtihaad, Madhhabs and Taqlid" 4415:. Mangalore, Karnataka: Punkavanam Bookstall, Al Maktabatul Ghazzaliyya. pp. 626–631. 3388: 3079: 2835: 2788: 2496: 2069: 1925: 1185:

began in its nascent form during the sixth/12th century. The fifth century Hanbali jurist

1066: 1061: 980: 963: 759: 682: 667: 528: 373: 6552: 2604: 1394:, etc. Taj ud Din al Subki (d. 1370) summed up the classical-era Shafi'i position in his 835:. Thus, Ijtihad remained a key aspect of Islamic jurisprudence throughout the centuries. 4520: 4497: 4235: 2211:

was written by the scholar Ibn Mu'ammar (d. 1810), a student of Ibn Abd al-Wahhab and a

1415:(d. 1085 C.E/ 478 A.H) postulated a new doctrine on the controversy of the existence of 1197:

would counter the premise of Hanbalis and prominent Shafīʿis arguing that extinction of

7765: 7631: 7607: 7587: 7567: 7102: 6983: 5031: 4950: 4832: 4092:

Principles of Islamic Law and the Methods of Interpretation of the Texts (Uṣūl al-Fiqh)

4063:

Principles of Islamic Law and the Methods of Interpretation of the Texts (Uṣūl al-Fiqh)

3362:. She was an assertive, intelligent woman as well as an eloquent speaker. According to 3145: 2553: 2512: 1674: 1627: 1441: 962: 36: 4153: 7754: 7521: 7445: 7419: 7353: 6468: 6406: 6314: 6097: 5475: 5356: 5169: 5017: 4900: 4810: 4763: 4459: 4337: 4290: 3976: 3857: 3810: 3435: 3423: 3227:

to issue adjudications on any subject, that could be derived through this process of

2991:

to circulate ideas and eventually merge to create particular Islamic schools of law (

2717: 2516: 2477: 1953: 1915: 1783: 1681:

While more recent research is said to have disproven the notion that the practice of

1469: 1436: 818: 543: 408: 398: 388: 6482:

Hashim Kamali, Muhammad (1991). "Chapter Nineteen: Ijtihad, or Personal Reasoning".

6420:

Hashim Kamali, Muhammad (1991). "Chapter Nineteen: Ijtihad, or Personal Reasoning".

2747:

and come to their own conclusions about its teachings. But as a political group the

2158:), stripped of all human additions and speculations. In his legal treatises such as 795:

was gradually restricted. In the modern era, this gave rise to a perception amongst

443: 7711: 7656: 7480: 7409: 7165: 7150: 6988: 4066: 3477: 3396: 2863: 2796: 2694: 2390:

must be given precedence over the opinions of Mujtahids, even in cases where the 4

2366:(innovation) and fully condemned it. Sanussi distinguished between the independent 2346:. The opinions of the four Imams should only be used for a better understanding of 1863: 1444: 1387: 987: 854:

Starting from the 18th century, Islamic reformers began calling for abandonment of

463: 227: 207: 7343: 3399:

in 859, world's first academic university that offered a degree. Scholars such as

3171:

to form new laws according to altering circumstances. From the late 18th century,

2917:(d. 436/1044) provides the earliest, complete account for the qualifications of a 2511:

doesn't have a gate, but only pre-requisites. Others who advocate Ijtihad include

2401:

and a network of scholars with a Hijazi-Yemeni centre. Shah Waliullah Dehlawi and

1790:-based ranking standardisations and classifications. Arguing that the practice of 1592:(تقليد), "the established legal precedents and traditions," to take priority over 1312:

as a communal obligation, the abandonment of which would be sinful upon the whole

910: 503: 5035: 3350:

and throughout Islamic history there were well known female Islamic scholars and

1678:

most, interpretation of the doctrine as it had been laid down once and for all."

1348:) during his era while few others affirmed theoretical possibility of absence of 1005:

The juristic meaning of ijtihād has several definitions according to scholars of

878:

which emphasize substantive moral values over traditional juridical methodology.

7572: 7496: 7302: 6849:

Religion and Its Other: Secular and Sacral Concepts and Practices in Interaction

6785: 6618:"Research Seminar: "Lost in Translation: Taqlid and Marja'iyya in Shiite Islam"" 6496:

Sociology of religions: perspectives of Ali Shariati (2008) Mir Mohammed Ibrahim

3419: 3131: 3066:, Iran; Religious leaders who have the authority to interpret sharia sources in 2520: 2405:

were pupils of Muhammad Ibn Ibrahim Al Kurrani Al Kurdi as well as connected to

2061: 1969: 1889: 1718:) capable of methodological innovation, at the top, and jurists capable only of 1485: 1468:

followed his call; even though many continued to dispute it. Intellectuals like

1064:(also Ma’adh bin Jabal), as the basis for ijtihad. According to the hadith from 970: 796: 717: 513: 368: 6876: 6736: 6690: 6668: 3318:

remain revered throughout the Shia Islamic world. The relationship between the

3118:(reason). It was not until the end of the eighteenth century that the title of 1948:. This is what is called by scholars, "There should be no denial in matters of 7501: 7404: 7323: 7238: 7082: 6582:

The Iranian Constitutional Revolution and the Clerical Leadership of Khurasani

6452: 6390: 6306: 6214: 5459: 5340: 5153: 5001: 4884: 4794: 4747: 4443: 4321: 4274: 4020:

The Iranian Constitutional Revolution and the Clerical Leadership of Khurasani

3960: 3841: 3794: 3411: 2960: 2619:"become part of Sharia as applicable in that country". This use of ijtihad of 2413: 2114:

to humanely unattainable levels. He also condemned the practice of obligating

2008:

This view would influence many 19th and 20th century Salafi reform movements.

1559:

was steadily amassing support amongst the masses. The first incident in which

1481: 1420: 1412: 1379: 952: 896: 558: 523: 3108:

would have made were explored through the application of the Qur'an, Sunnah,

2679:

more authentic and will guide Muslims back to the Golden Age of early Islam.

2583:)" are unalterable, human interpretation of sharia is not. Another, (made by 2194:"Their religion was built upon certain principles, the greatest of which was 1786:(d. 1328 C.E/ 728 A.H) was a notable figure who dissented from the prevalent 7562: 7450: 7384: 7328: 7277: 7145: 7087: 7077: 6881: 3404: 3075: 3059: 2843: 1867: 1568: 1367: 1363: 1305: 478: 383: 358: 313: 247: 242: 157: 6604: 6547:. New York, United States of America: Oxford University Press. p. 66. 6530:

An Introduction to Shia Islam: The History and Doctrines of Twelver Shi'ism

3431: 3204: 2362: 2129:

Amongst the eighteenth-century reformers, the most radical condemnation of

2095:

camp as the misguided "simpletons of our time". He considered himself as a

2030: 1411:

In contrast to the view of these Shafiites, classical Shafi'ite theologian

1157: 1126: 1110: 1022:

From this point of view that ijtihād essentially consists of an inference (

995: 874:. Among contemporary Muslims in the West there have emerged new visions of 758:

is considered to be a religious duty for those qualified to perform it. An

741: 393: 192: 6071:"Wahabism, Salafism, and the Expansion of Islamic Fundamentalist Ideology" 4600:

Passion for Islam: Shaping the Modern Middle East: The Egyptian Experience

2899:

which allowed for personal judgment of Islamic law. Thus, a legal theory (

2701:

highly influenced by the thoughts of Shah Waliullah Dehlawi, Shawkani and

1818:, even if they have erred in a matter for which consensus already exists." 7399: 7338: 7333: 7257: 7155: 5387:

Fateh Muhammad, Aazadi; Muhammad Burfat, Fateh; Muhammad, Ghulam (2013).

3028:. Despite this dispute, many high-ranking jurists upheld the practice of 2883: 2629:(socio-economic matters such as marriage, divorce, inheritance), and not 2625: 2469: 2353: 2152:), Muslims should return to the pristine Islam of the early generations ( 1862:) in a three-rank classification. In the seventh century, Shafi'i jurist 1839: 1744:; by the middle of the 13th century, however, most scholars considered a 1477: 1318: 1286:(communal obligation). The prominent 16th century Shafi'i legal treatise 1186: 1057: 1032: 813: 573: 498: 483: 378: 97: 92: 87: 82: 6882:

Opening the doors of Ijtihad, essay by Fred Dallmayr on www.resetdoc.org

6759:

Women, Leadership and Mosques: Changes in Contemporary Islamic Authority

5875: 5831: 3849: 3825: 3544:, the jurist-imitator who merely followed the rulings arrived at by the 3082:, which directly connect their identities to Allah or Islam, and gained 3043:, the legal theory as well as its stipulated qualifications facilitated 2040:

During the 18th century, Islamic revivalists increasingly condemned the

1669:

had at one point led most Western scholars to believe that the "gate of

1322:

who would renew the religion every century. As promoters of the idea of

1101:

referred to the exertion of mental energy to arrive at a legal opinion (

17: 7180: 7031: 6950: 4372: 3183: 3177: 3114: 3083: 3024: 2993: 2809: 2680: 2660: 2569: 2465: 2312: 2266: 1815: 1779: 1703: 1613: 1202: 1105:) on the basis of the knowledge of the Divine Revelation. Jurists used 1053: 930: 799:

scholars and sections of the Muslim public that the so-called "gate of

553: 458: 438: 353: 287: 277: 232: 197: 112: 107: 102: 6460: 6398: 5467: 5348: 5161: 5009: 4892: 4802: 4755: 4451: 4352: 4329: 4282: 4123:

University of Southern California. Center for Muslim-Jewish Engagement

3968: 3802: 2291:. Thus, the imam of the school is to the members of his school as the 1575:

within the Shafi'i school. He advocated that Ijtihad is a backbone of

1217:

is possible but not proven 3) a group who advocated the extinction of

7210: 7051: 6886: 6866: 6436: 6374: 5443: 5324: 5137: 4985: 4868: 4778: 4731: 4652:

Emerging From Darkness: Ghazzali's Impact on the Western Philosophers

4427: 4305: 4258: 3944: 3778: 3153: 3067: 2859: 2707: 2631: 2557: 2416:(1784-1836) who is a scholarly authoritaty for even Hanafites of the 2287: 2264:

Outlining the conventional Wahhabi legal theory which harmonised the

2034: 2021: 1944: 1906: 1846:(like Ibn Rushd himself) while the latter two ranks weren't, i.e., a 1609: 1605: 1601: 1588: 1576: 1521: 1517: 1332: 1316:. Shafīʿis also upheld the popular Muslim tradition of appearance of 1267: 1161: 1130: 1114: 1049: 999: 745: 722: 533: 493: 473: 453: 433: 418: 348: 338: 333: 328: 323: 292: 282: 272: 267: 262: 217: 182: 172: 122: 67: 6770: 5241:. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 64. 5090:. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 66. 4364: 1616:

and majority of Shafīʿi jurists who believed that "true consensus" (

1488:; Ghazzali's efforts had tremendous impact in limiting the scope of 1213:'s extinction 2) a group of jurists who asserted that extinction of 6206: 3577:

In the eleventh century, jurists defined a jurisconsult as being a

3263:

are dependent on their rulings. Not only did Shia Muslims require:

3039:

was indispensable in Islamic legal theory. Rather than obstructing

2397:

Remarkably, all these reformers shared common points of contact in

726:(imitation, conformity to legal precedent). According to classical 7215: 7205: 7200: 7170: 4684:. Jefferson, North Carolina: McFarland & Company. p. 67. 4119:"The Office of the Judge (Kitab Al-Aqdiyah). Book 24, Number 3585" 3994:. Oxford, England: One World Publications Oxford. pp. 63–64. 3450:(emulation) of a female mujtahid— but most male jurists believe a 3355: 3203:) to provide a foundation for scholarly deduction of Islamic law. 3140: 3104:

would have done in particular legal situations. The decisions the

3035:

Recent scholarship has largely adopted this view, concluding that

2803:. Thus, Bin Laden believed his striving for the implementation of 2800: 2744: 2688: 2676: 2644: 2636: 2612: 2596: 2573: 2398: 2296: 2281: 2154: 2087:(communal obligation). Condemning the prevalent partisanship over 2017: 1961: 1938: 1835: 1736: 1464: 1249: 1071: 1011: 974: 920: 905: 889: 727: 713: 548: 538: 518: 508: 448: 423: 403: 363: 343: 252: 237: 212: 202: 187: 177: 167: 162: 142: 127: 117: 40: 6645:

Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ray

6543:

Takim, Liyakat (2022). "2: Usul al-Fiqh and Ijtihad in Shi'ism".

5980:"Ijtihad: Reinterpreting Islamic Principles for the 21st Century" 5735:"Taqlid & Madhhabs: The Good, Bad and the Ugly [1/2]" 5717:

Risalah fi'l-Ijtihad wa'l-Taqlid (Treatise on Ijtihad and Taqlid)

2460:: These include the Orientalist scholars who view that "Gates of 7546: 7440: 7195: 7185: 7175: 6998: 6545:

Shi'ism Revisited: Ijtihad and Reformation in Contemporary Times

5237:

Al-Atawneh, Muhammad (2010). "4: Modern Wahhabi Jurisprudence".

5086:

Al-Atawneh, Muhammad (2010). "4: Modern Wahhabi Jurisprudence".

3556:

s there were distinguished other levels of jurists who combined

3239:(one performing taqlid—following or imitating a Mujtahid) and a 3089: 2938: 2721: 2640: 2348: 2213: 2140: 1920: 1811: 1734:

given the middle ranks. In the 11th century, jurists required a

1647: 1618: 1502: 1297: 919:(jurisprudence), this led to a change. After the victory of the 915: 881: 823: 788: 750: 740:), and is not employed where authentic and authoritative texts ( 488: 468: 413: 257: 152: 72: 57: 7232: 6890: 6486:. International Islamic University, Malaysia. pp. 323–325. 6424:. International Islamic University, Malaysia. pp. 322–323. 5575:. Princeton, NJ: Princeton University: 49–50, 57–58, 155, 156. 3879:"The Age of Development and Continuity, 12th–15th Centuries CE" 3354:

who played an important role in traditional Islamic discourse.

2556:

emerged seeking to revitalize Islam by re-establish and reform

1193:

using scripture and reasoning. A century later, Shafi'i jurist

5592:

The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhab

5548:

The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhab

4549:. New York, NY: Palgrave Mcmillan. pp. 150–151, 153–157. 3992:

REVIVAL AND REFORM IN ISLAM: A Study of Islamic Fundamentalism

3063: 716:

legal term referring to independent reasoning by an expert in

132: 6584:. Syracuse, New York: Syracuse University Press. p. 91. 6188: 6186: 6184: 6182: 6180: 2850:

in the evaluation of Islamic law. The female equivalent is a

2274:"Adopting the proof without considering the statements of 1972:(1759-1839) totally rejected the theory of classification of 1638:

throughout the 16th and 17th centuries, the Ottoman Hanafite

1535:

while others who theoretically affirmed the disappearance of

1454:

since he viewed numerous people with inadequate knowledge of

935:("traditionalists") who emphasized on reports or traditions ( 775:

Throughout the first five Islamic centuries, the practice of

644: 5373:'Religion and Thought of Shah Wali Allah Dihlawi', 1703–1762 5115:. Cambridge, UK: Cambridge University Press. pp. 1–30. 4022:. Syracuse, New York: Syracuse University Press. p. 6. 3374:

and surpassed everyone in knowledge of poetry and medicine.

2858:

must have an extensive knowledge of Arabic, the Qur'an, the

2424:

in order to issue fatwas, using reasoning and believed that

5305:. XX, 3–4. University of Amsterdam: 131–145. Archived from 5219:. XX, 3–4. University of Amsterdam: 131–145. Archived from 4682:

Islamic Law: The Sharia from Muhammad's Time to the Present

4013: 4011: 3358:

the wife of Muhammad was a well-known hadith scholar and a

2303:

Ahmad Ibn Idris Al-Fasi also emphasized on the practice of

2170:

to one of the 4 law schools, as well as his prohibition of

1278:

Majority of Shafīʿi scholars too were leading advocates of

635: 6816:, Princeton University Press, Princeton New Jersey (1981) 5876:"The development of ijtihad and Islamic reform, 1750-1850" 5832:"The development of ijtihad and Islamic reform, 1750-1850" 5760:. Leiden, The Netherlands: Brill. pp. 66–67, 70, 73. 5065:. New York: Cambridge University Press. pp. 120–135. 2905:) was developed during the classical period to facilitate 2330:. The most detailed treatise by Al-Sanusi on the topic of 2106:(Six Foundations), Ibn 'Abd al-Wahhab harshly rebuked the 1756:

continued to exist and the phrase "closing of the gate of

1472:

argue that Ghazali had tried to preclude the endeavour of

629: 4221: 4219: 4217: 3247:, and therefore are very dependent on the rulings of the 3167:

existed continuously since the 16th century and employed

2821:"Mujtahid" redirects here. For the Twitter activist, see 2488:

to a later time when Muslims attain sufficient strength.

2270:

system with the practice of Ijtihad, Ibn Mu'ammar writes:

986:, 'struggle'): the "t" is inserted because the word is a 626: 6715:(Volume 6 ed.). NY: Islamic Seminary Incorporated. 5271:

Divine Triumph: Explanatory Notes on the Book of Tawheed

2044:

camp through a mass of writings explaining the evils of

1133:. However, during this time, the meaning and process of 5816: 5814: 3379:

then housing the famous Seven Jurists. Islamic scholar

3301:

Extensive knowledge of the Qur'anic sciences and Hadith

1802:

are open even to laymen, who are permitted to practice

1571:. Suyuti had claimed to practice the highest degree of 5804: 5802: 5785:. Leiden, The Netherlands: Brill. pp. 66–67, 70. 5493:. New York: Macmillan Reference USA. pp. 728, 6. 4834:

Wahhabi Islam: From Revival and Reform to Global Jihad

4576:. Amsterdam: Amsterdam University Press. p. 195. 3446:— in other words, they believe that believers perform 2611:

In Indonesia, following considerable debate among the

1900:(1792 C.E/ 1206 A.H), the Wahhabi movement called for 6138:. New York: Oxford University Press. pp. 61–63. 5783:

Islamic Law and Legal System: Studies of Saudi Arabia

5758:

Islamic Law and Legal System: Studies of Saudi Arabia

5621:

Masa'il al Jahiliyya Aspects of the Days of Ignorance

3461: 3235:(one that expresses their own legal reasoning), or a 1626:(مجتهد) was a theological requirement." Although the 1148:

transformed over time, it became religious duty of a

656: 623: 27:

Islamic legal term referring to independent reasoning

6510:

harvnb error: no target: CITEREFNewman_in_Meri2006 (

4626:

The Muslim Revolt: A Journey Through Political Islam

3331:, the great-grandson of Muhammad, when he cautioned 1070:, Book 24, Muadh was appointed by Muhammad to go to 909:). After the Shiite embrace of various doctrines of 675: 647: 632: 7616: 7555: 7489: 7428: 7367: 7316: 7250: 7138: 7063: 6928: 6799:, 2nd Edition, Stacey International, London (1991) 5895:"Ijtihad and Taqlid in 18th and 19th Century Islam" 5851:"Ijtihad and Taqlid in 18th and 19th Century Islam" 5692:"IJTIHAD AND TAQLID IN 18TH AND 19TH CENTURY ISLAM" 5296:"Ijtihad and Taqlid is 18th and 19th century Islam" 5210:"Ijtihad and Taqlid is 18th and 19th century Islam" 4705:Goldziher, Ignaz (1981). "VI. Later Developments". 3568:) was closed at the beginning of the tenth century. 3022:beyond a certain limit as the founders of the four 2336:

Iqaz al-wasnan fi 'l-'amal bi'l-hadith wa'l-Qur`an.

641: 638: 6096: 5522:. New York: Oxford University Press. p. 123. 4949: 4918: 4831: 3877: 3772: 3770: 3732: 3697: 3659: 3418:in the Safavid era, Bibi Khanum in the Qajar era, 2190:(Aspects of the Days of Ignorance) writing : 2064:, Muhammad ibn Isma'il Al-San'aani, Ibn Mu'ammar, 1992:and argue that only the four Imams can understand 1936:," which do not contain a proof from the Glorious 5968:(19): 160–163 – via Sosyalarastirmalar.Com. 5808:Dajani, Samer, Reassurance for the Seeker, p. 12. 4094:. Kuala Lumpur: Islamic Book Trust. p. 350. 2846:") is an individual who is qualified to exercise 2731:traces its founding philosophies to al-Afghani's 2099:of the highest rank affiliated to Hanafi school. 2079:Shah Waliullah Dehlawi was an ardent advocate of 1794:is allowed for every Muslim, Ibn Taymiyya writes: 1152:to conduct legal rulings for the Muslim society. 1121:As religious law continued to develop over time, 1019:(Islamic canonical law) through interpretation." 768: 6872:An Introduction to Islamic Law by Joseph Schacht 6532:. New Haven: Yale University Press. p. 186. 5239:Wahhābī Islam Facing the Challenges of Modernity 5187:. New York: Palgrave MacMillan. pp. 39–40. 5113:AUTHORITY, CONTINUITY, AND CHANGE IN ISLAMIC LAW 5088:Wahhābī Islam Facing the Challenges of Modernity 5063:AUTHORITY, CONTINUITY, AND CHANGE IN ISLAMIC LAW 4390:. New York, NY: Palgrave Mcmillan. p. 151. 3144:( analogical reasoning) citing reports from the 1109:to help reach legal rulings, in cases where the 6616:Mohammadreza Kalantari, ed. (19 January 2017). 6266:. Oxford Islamic Studies Online. Archived from 6136:Global Salafism: Islam's New Religious Movement 5987:United States Institute of Peace Special Report 4822: 4820: 4234:. Oxford Islamic Studies Online. Archived from 4178:"Islamic Jurisprudence (Usul Al Fiqh): Ijtihad" 3267:Knowledge of the texts of the Qur'an and Sunnah 2601: 2326:, Al Sanusi advocates for the need to practice 2192: 2002: 1930: 1796: 1555:within their schools. However, the doctrine of 1400: 1076: 6505: 4547:Law and Tradition in Classical Islamic Thought 4388:Law and Tradition in Classical Islamic Thought 4113: 4111: 3270:Justice in matters of public and personal life 2755:as a religious matter and as a political one. 1976:. According to him, there is only one form of 1596:(اجتهاد). This move away from the practice of 1407:Emergence of the "closure of the gates" notion 888:until the 12th century. With the exception of 6902: 5641:. New York: Facts On File, Inc. p. 704. 4147: 4145: 4143: 4141: 4139: 3919:. New York: Facts On File, Inc. p. 346. 3886:. Oxford University Press. pp. 436–458. 2374:and affirmed the existence of the affiliated 2016:During the turn of the 16th to 17th century, 1918:(1196-1285 A.H / 1782-1868 C.E), influential 1539:rejected the claim that they did in reality. 866:continue to the present day. The advocacy of 593: 8: 6790:International Journal of Middle East Studies 6441:International Journal of Middle East Studies 6379:International Journal of Middle East Studies 6295:International Journal of Middle East Studies 6264:The Oxford Encyclopedia of the Islamic World 5962:The Journal of International Social Research 5448:International Journal of Middle East Studies 5329:International Journal of Middle East Studies 5142:International Journal of Middle East Studies 4990:International Journal of Middle East Studies 4925:The Oxford Encyclopedia of the Islamic World 4873:International Journal of Middle East Studies 4783:International Journal of Middle East Studies 4736:International Journal of Middle East Studies 4655:. New Delhi: Sarup & Sons. p. 293. 4432:International Journal of Middle East Studies 4310:International Journal of Middle East Studies 4263:International Journal of Middle East Studies 3949:International Journal of Middle East Studies 3783:International Journal of Middle East Studies 3666:The Oxford Encyclopedia of the Islamic World 3283:Ability to exercise competence and authority 2540:Starting in the middle of the 19th century, 2526:3) Those who take an intermediary position. 2322:also followed in his footsteps. In his work 1838:. The earliest known typology of jurists is 1579:and believed in the continuous existence of 956: 5040:. Cambridge University Press. p. 218. 4628:. London: Hurst & Company. p. 18. 4624:Hardy, Roger (2010). "1: Dream of Revolt". 3084:tutelage over people and the administration 2870:and the qualifications required to achieve 2519:, etc. Recent scholars in academia such as 1896:Faithful to the tenets of Ibn Taymiyya and 687: 7247: 7229: 6925: 6909: 6895: 6887: 5491:Encyclopedia of Islam and the Muslim World 4533:(Mu'eed an-Na'am Wa Mubeed an-Naqam pg.76) 3830:Comparative Studies in Society and History 2476:have ceased to exist. Some others such as 1701:. One such ranking placed the founders of 1567:occurred in Egypt, during the lifetime of 1516:position owing to external influence from 1223:To validate their points, the scholars of 1209:who denied the theoretical possibility of 600: 586: 31: 6523: 6521: 5389:"Sociological Thought of Shah Wali Ullah" 4359:(63). Maisonneuve & Larose: 139–140. 4041: 4039: 3882:. In Emon, Anver M; Ahmed, Rumee (eds.). 3130:. Early Shiite theologians had denounced 1527:camps. Most noteworthy amongst them were 1271:(jurists) who solve novel issues through 943:would become a mainstream Shia practice. 6814:Introduction to Islamic Theology and Law 6761:, ed. Masooda Bano and Hilary Kalmbach ( 6711:al-Kulayni, Muhammad ibn Ya‘qub (2015). 5454:(1). Cambridge University Press: 32–33. 5148:(1). Cambridge University Press: 28–30. 4879:(1). Cambridge University Press: 30–32. 4707:Introduction to Islamic theology and Law 4438:(1). Cambridge University Press: 25–28. 4316:(1). Cambridge University Press: 22–25. 4269:(1). Cambridge University Press: 21–26. 4152:ALI ENGINEER, ASGHAR (1 February 2013). 4048:The Origins and Evolution of Islamic Law 3191:that could fulfill this important role, 3070:used assertive names and titles such as 3054: 6447:(1). Cambridge University Press: 4–33. 6301:(1). Cambridge University Press: 4–10. 6201:(3). Oxford University Press: 710–733. 5820:Sedgwick, Mark, Saints and Sons, p. 15. 4912: 4910: 4742:(1). Cambridge University Press: 3–41. 4531:from the original on 28 November 2020. 3653: 3651: 3602: 3495: 3468: 3438:and some male jurists believe a female 2936:Must be able to confirm the consensus ( 2160:Mukhtasar al-Insaf wa al-Sharh al-Kabir 1531:(d. 1566). However many still defended 1296:and obligated them to take the post of 305: 140: 55: 46: 6385:(1). Cambridge University Press: 6–9. 6008: 6006: 6004: 5907:from the original on 17 February 2019. 5863:from the original on 17 February 2019. 5431:from the original on 20 December 2020. 5402:: 129–143 – via iri.aiou.edu.pk. 4676:Janin, Hunt; Kahlmeyer, Andre (2007). 4519:Ansari, Abu Khuzaimah (2 April 2017). 4508:from the original on 28 November 2020. 4496:Ansari, Abu Khuzaimah (2 April 2017). 3871: 3869: 3867: 3649: 3647: 3645: 3643: 3641: 3639: 3637: 3635: 3633: 3631: 3614:(13th ed.). HarperCollins. 2018. 3366:, Aisha was the most knowledgeable in 3276:Understanding of the cases where Shia 1600:was primarily made by the scholars of 1396:Kitāb Mu'īd an-Ni'am wa-Mubīd an-Niqām 1181:The controversy over the existence of 870:has been particularly associated with 6788:: “Was the Gate of Ijtihad Closed?”, 6747:from the original on 13 January 2021. 6043:Hussain, Tanveer (16 November 2013). 5376:. Brill Academic Pub. pp. 87–88. 5335:(1). Cambridge University Press: 32. 5267:Fath al-Majeed: Sharh Kitab al-Tawhid 4996:(1). Cambridge University Press: 29. 4789:(1). 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Oxford: Oxford University Press. 5882:from the original on 10 March 2018. 5838:from the original on 10 March 2018. 4475:"Practical Steps for Learning Fiqh" 4232:The Islamic World: Past and Present 4208:The Islamic World: Past and Present 4069:: Islamic Book Trust. p. 349. 3741:. Oxford: Oxford University Press. 3710:. Oxford: Oxford University Press. 3668:. Oxford: Oxford University Press. 3532:s who operated within each school ( 2839: 2174:, drew sharp condemnation from the 1910:. Advocating the Wahhabi stance on 1888:(1854 or 1856 — 1935), who was the 1764:) appeared after the 16th century. 1366:(d. 676/1277), a prominent Shafī'i 957: 671: 6797:The Concise Encyclopaedia of Islam 6553:10.1093/oso/9780197606575.001.0001 6045:"Immutability of the Islamic Laws" 5989:. United States Institute of Peace 5893:Peters, Rudolph (September 1980). 5849:Peters, Rudolph (September 1980). 5690:Peters, Rudolph (September 1980). 5590:M. Zarabozo, Jamal al-Din (2005). 5546:M. Zarabozo, Jamal al-Din (2005). 5294:Peters, Rudolph (September 1980). 5208:Peters, Rudolph (September 1980). 3884:The Oxford Handbook of Islamic Law 3092:Muslims understand the process of 2951:Must be sincere and a good person. 2378:in every age. He also objected to 1330:) majority of jurists who claimed 1056:(companion of the Islamic prophet 25: 6580:Mohammad Farzaneh, Mateo (2015). 6437:"Was the Gate of Ijtihad Closed?" 6375:"Was the Gate of Ijtihad Closed?" 6291:"Was the Gate of Ijtihad Closed?" 5704:from the original on 10 May 2019. 5676:from the original on 7 May 2017. 5444:"Was the Gate of Ijtihad Closed?" 5325:"Was the Gate of Ijtihad Closed?" 5138:"Was the Gate of Ijtihad Closed?" 4986:"Was the Gate of Ijtihad Closed?" 4869:"Was the Gate of Ijtihad Closed?" 4779:"Was the Gate of Ijtihad Closed?" 4732:"Was the Gate of Ijtihad Closed?" 4428:"Was the Gate of Ijtihad Closed?" 4306:"Was the Gate of Ijtihad Closed?" 4259:"Was the Gate of Ijtihad Closed?" 4018:Mohammad Farzaneh, Mateo (2015). 3945:"Was the Gate of Ijtihad Closed?" 3779:"Was the Gate of Ijtihad Closed?" 3255:must be well prepared to perform 2464:are closed". Sufi groups such as 2441:Contemporary debates over Ijtihad 2342:and the obligation to follow the 1707:s, who were credited with being " 1137:became more clearly constructed. 1026:) that extents to a probability ( 827:) on the issues of continuity of 6812:(translated by A And R Hamori), 6354:Kamali, Mohammad Hashim (1991). 4649:Naseem Rafiabadi, Hamid (2002). 4485:from the original on 3 May 2020. 4473:Aaliyah, Abu (17 October 2012). 4210:. Oxford Islamic Studies Online. 3471: 3197:principles of Shia jurisprudence 3122:became associated with the term 2773:envisioned a prominent role for 2720:. During the late 19th century, 2503:who believe in the existence of 2186:(disbelievers), in his treatise 2182:as the biggest principle of the 619: 6877:A Detailed Q & A on Ijtihad 5939:THE BLIND FOLLOWING OF MADHHABS 5715:ibn Nāṣir ibn Muʿammar, Ḥamād. 4678:"3: The Sharia and its Jurists" 3824:Gould, Rebecca (January 2015). 3291:need be proficient in such as: 2959:like Al-Shirazi (d. 467/1083), 2110:for raising the description of 953:three-letter Arabic verbal root 6435:B. Hallaq, Wael (March 1984). 6373:B. Hallaq, Wael (March 1984). 6289:B. Hallaq, Wael (March 1984). 6233:The Oxford Dictionary of Islam 6195:The American Historical Review 6103:The Oxford Dictionary of Islam 6095:John L. Esposito, ed. (2014). 6076:. Ai.I.Cuza University of Iasi 5619:Ibn 'Abd al-Wahhab, Muhammad. 5520:The Oxford Dictionary of Islam 5442:B. Hallaq, Wael (March 1984). 5323:B. Hallaq, Wael (March 1984). 5136:B. Hallaq, Wael (March 1984). 5037:A History of Islamic Societies 4984:B. Hallaq, Wael (March 1984). 4952:An Introduction to Islamic Law 4867:B. Hallaq, Wael (March 1984). 4777:B. Hallaq, Wael (March 1984). 4730:B. Hallaq, Wael (March 1984). 4426:Hallaq, Wael B. (March 1984). 4304:Hallaq, Wael B. (March 1984). 4257:Hallaq, Wael B. (March 1984). 3943:B. Hallaq, Wael (March 1984). 3777:B. Hallaq, Wael (March 1984). 3739:The Oxford Dictionary of Islam 3731:John L. Esposito, ed. (2014). 3708:The Oxford Dictionary of Islam 3696:John L. Esposito, ed. (2014). 2751:faces a major paradox between 2568:that he believed would enable 2024:, and promoted greater use of 1771:even after the deaths of four 1563:openly attacked the claims of 1492:in medieval Islamic orthodxy. 1: 7682:Gholamhossein Ebrahimi Dinani 7672:Syed Muhammad Naquib al-Attas 7263:Ali ibn Sahl Rabban al-Tabari 5413:ibn Abd al-Wahhab, Muhammad. 4050:. Cambridge University Press. 3664:. In John L. Esposito (ed.). 3329:Ali ibn Husayn Zayn al-Abidin 3295:Arabic grammar and literature 3219:), and erroneous conjecture ( 2480:is not theoretically against 2445:On the issue of existence of 2241:. According to Ibn Mu'ammar, 2223:Risalat al-Ijtihad wal Taqlid 1988:who propagate the closure of 1984:. According to Shawkani, the 1874:partisans who advocated that 1665:The increasing prominence of 1239:isn't a communal obligation ( 925:who based law on principles ( 884:jurists did not use the term 839:was practiced throughout the 821:from reaching any consensus ( 7781:Islamic courts and tribunals 7349:Mu'ayyad fi'l-Din al-Shirazi 5874:S. Vikør, Knut (June 1995). 5830:S. Vikør, Knut (June 1995). 4956:. Clarendon Press. pp. 4570:Ariani Arimbi, Diah (2009). 2817:Qualifications of a mujtahid 2777:in his political theory of " 1914:, 'Abd al-Rahman ibn Hasan 1662:even when it was practised. 1308:(1445-1505) also stipulated 899:were unanimous in censuring 762:who is qualified to perform 5900:. University of Amsterdam. 5856:. University of Amsterdam. 5489:C. Martin, Richard (2004). 4927:. Oxford University Press. 2923:al-Mu'tamad fi Usul al-Fiqh 2739:holds that the practice of 2484:, but advocates postponing 1898:Muhammad Ibn 'Abd al-Wahhab 981: 964: 851:were voiced unremittingly. 676: 7802: 7627:Muhammad Husayn Tabatabaei 7527:Qadi Mir Husayn al-Maybudi 7441:Jalal ad-Din Muhammad Rumi 5719:. Jeddah: Dar al-Andalus. 5518:L. Esposito, John (2003). 5185:The Fatigue of the Shari'a 5183:Atif Ahmad, Ahmad (2012). 3612:Collins English Dictionary 3307:Principle of Jurisprudence 3134:interpretative tools like 2886:, Sunni Muslims practiced 2820: 2779:guardianship of the jurist 2533: 2420:camp. Ibn Abidin employed 2320:Muhammad ibn Ali al-Sanusi 2074:Muhammad ibn Ali al-Sanusi 2058:Muhammad ibn Abd al-Wahhab 1384:Izz ud Deen Ibn Abdussalam 1364:Yahya ibn Sharaf al-Nawawi 1292:affirmed the existence of 1177:Origins of the controversy 951:The word derives from the 306:Legal vocations and titles 7375:Abu'l-Barakāt al-Baghdādī 7246: 7228: 6924: 6453:10.1017/S0020743800027598 6391:10.1017/S0020743800027598 6307:10.1017/S0020743800027598 6014:"Voices of a New Ijtihad" 5460:10.1017/S0020743800027598 5370:Baljon, J. M. S. (1986). 5341:10.1017/S0020743800027598 5154:10.1017/S0020743800027598 5002:10.1017/S0020743800027598 4885:10.1017/S0020743800027598 4795:10.1017/S0020743800027598 4748:10.1017/S0020743800027598 4603:. Scribner. p. 317. 4525:Salafi Research Institute 4502:Salafi Research Institute 4444:10.1017/S0020743800027598 4322:10.1017/S0020743800027598 4275:10.1017/S0020743800027598 3961:10.1017/S0020743800027598 3842:10.1017/S0010417514000590 3795:10.1017/S0020743800027598 3658:Rabb, Intisar A. (2009). 3310:Comparative Jurisprudence 2997:). This consolidation of 2523:are also its supporters. 1886:Muhammad Bakhit al-Muti'i 1726:s and those who combined 1608:schools, and a number of 1304:. Leading Shafīʿi jurist 1097:During the early period, 892:jurisprudence, the early 847:and its superiority over 7761:Sharia legal terminology 6862:Ijtihad against the Text 5781:E. Vogel, Frank (2000). 5756:E. Vogel, Frank (2000). 5111:B. Hallaq, Wael (2004). 5061:B. Hallaq, Wael (2004). 4948:Schacht, Joseph (1964). 4917:Intisar A. Rabb (2009). 4351:Hallaq, Wael B. (1986). 3422:in the Pahlavi era, and 3393:University of Qarawiyyin 2683:assert that reliance on 2663:are major proponents of 1784:Taqi al-Din Ibn Taymiyya 1484:Professor of Philosophy 1413:'Abd al-Malik al-Juwayni 947:Etymology and definition 7359:Hamid al-Din al-Kirmani 7308:Abu Ya'qub al-Sijistani 7268:Abu al-Abbas Iranshahri 6867:Two Theories of Ijtihad 6827:Kamali, Mohammad Hashim 6159:Commins, David (2006). 5637:E. Campo, Juan (2009). 4840:Oxford University Press 4597:Murphy, Caryle (2007). 4090:Kayadibi, Saim (2017). 4061:Kayadibi, Saim (2017). 3990:Rahman, Fazlur (2000). 3915:E. Campo, Juan (2009). 3223:). These rules allowed 2955:After Basri, classical 2697:revivalist movement of 2587:of India), is that the 2550:Jamal al-din Al-Afghani 2403:Muhammad Hayat as-Sindi 2311:of the schools of law ( 2066:Ahmad ibn Idris al-Fasi 1740:(jurisconsult) to be a 939:) by the 19th century, 7692:Mohammed Abed al-Jabri 7642:Mohammad Baqir al-Sadr 7603:Shah Waliullah Dehlawi 7471:Qutb al-Din al-Shirazi 7298:Abu Sulayman Sijistani 7120:Transcendent theosophy 6528:Momen, Moojan (1985). 5956:Kesgin, Salih (2011). 4154:"Is Sharia immutable?" 3538:mujtahid fī al-madhhab 3259:, as the community of 3086: 2769:The Iranian Ayatollah 2609: 2491:2) Those who advocate 2301: 2200: 2054:Shah Waliullah Dehlawi 2006: 1958: 1820: 1760:" (إغلاق باب الاجتهاد 1404: 1085: 913:and classical Sunnite 7786:Islamic jurisprudence 7476:Sadr al-Din al-Qunawi 6834:Islamic Texts Society 6792:, 16, 1 (1984), 3–41. 6605:Shaykh Murtada Ansari 6360:Islamic Texts Society 6020:. NYU. Archived from 5639:Encyclopedia of Islam 5415:"The Six Foundations" 4828:DeLong-Bas, Natana J. 4046:Hallaq, Wael (2005). 3917:Encyclopedia of Islam 3416:Amina Bint al-Majlisi 3211:), valid conjecture ( 3205:Shaykh Murtada Ansari 3058: 2915:Abu'l-Husayn al-Basri 2655:Islamism and Salafism 2507:. Salafis argue that 2272: 1858:) and the affiliated( 1543:Late classical period 1326:(who were assumed as 1227:camp cited Prophetic 903:in the field of law ( 783:and the existence of 683:[ʔidʒ.tihaːd] 7776:Legal interpretation 7707:Reza Davari Ardakani 7583:Abd al-Razzaq Lahiji 7517:Sadr ad-Din Dashtaki 7466:Fakhr al-Din al-Razi 7380:Afdal al-Din Kashani 6049:quranicteachings.org 6018:Center for Dialogues 5573:Near Eastern Studies 5312:on 17 February 2019. 5226:on 17 February 2019. 4176:Hannan, Shah Abdul. 3876:Marion Katz (2015). 3304:Science of narrators 2862:, and legal theory ( 2823:Mujtahidd (activist) 2795:. He criticized the 2472:, etc. believe that 2456:1) Those who oppose 2382:and emphasized that 2235:Mujtahid al-Muqayyid 2188:Masa'il al-Jahiliyya 1762:iġlāq bāb al-ijtihād 1722:at the bottom, with 1693:Ranking of Mujtahids 1529:Ibn Hajar al-Haytami 1425:Fakhr al-Dīn al-Rāzī 1007:Islamic legal theory 817:(jurists) prevented 807:had never ceased in 7667:Seyyed Hossein Nasr 7588:Mujaddid Alf-i-Sani 7578:Mohsen Fayz Kashani 7537:Sayyid Haydar Amuli 7047:Medieval psychology 7019:Natural philosophy 6836:, Cambridge (1991) 6506:Newman in Meri 2006 6362:. pp. 374–377. 6270:on February 4, 2016 6260:"Ijtihad bi al-Ray" 6069:Ungureanu, Daniel. 5741:. 8 November 2017. 5422:Salafi Publications 5303:Die Welt des Islams 5217:Die Welt des Islams 4766:– via JSTORA. 4238:on October 22, 2014 3389:Fatima Al Fihiriyya 3333:Aban ibn abi-Ayyash 2979:. This allowed for 2585:Asghar Ali Engineer 2370:and the affiliated 2307:. His criticism of 2221:. In his treatise " 1376:Taj ud Din al Subki 1257:scholars until the 1144:As the practice of 1046:Asghar Ali Engineer 841:Early modern period 7771:Islamic philosophy 7677:Abdolkarim Soroush 7522:Aziz Mahmud Hudayi 7436:Hajji Bektash Wali 6972:medieval astronomy 6918:Islamic philosophy 6765:, 2012), 127-160. 6471:– via JSTOR. 6409:– via JSTOR. 6317:– via JSTOR. 6258:El Shamsy, Ahmed. 5926:Gerber (1999), 126 5478:– via JSTOR. 5359:– via JSTOR. 5172:– via JSTOR. 5020:– via JSTOR. 4903:– via JSTOR. 4838:(First ed.). 4813:– via JSTOR. 4462:– via JSTOR. 4375:– via JSTOR. 4340:– via JSTOR. 4293:– via JSTOR. 3979:– via JSTOR. 3860:– via JSTOR. 3813:– via JSTOR. 3087: 3032:in legal rulings. 2749:Muslim Brotherhood 2737:Muslim Brotherhood 2729:Muslim Brotherhood 2703:Syed Ahmed Barelvi 2542:Islamic modernists 2501:Islamic modernists 2449:and continuity of 1854:, the independent( 1458:as claiming to be 7748: 7747: 7744: 7743: 7740: 7739: 7593:Rajab Ali Tabrizi 7532:Mahmud Shabistari 7512:Jalaladdin Davani 7461:Nasir al-Din Tusi 7283:Abu Hatim al-Razi 7224: 7223: 6722:978-0-9914308-6-4 6622:AlMahdi Institute 6591:978-0-8156-3388-4 6239:on August 8, 2014 6145:978-0-19-933343-1 5917:Gerber (1999), 88 5648:978-0-8160-5454-1 5248:978-90-04-18469 5 5194:978-1-349-34292-1 5097:978-90-04-18469 5 5047:978-0-521-51430-9 4934:978-0-19-530513-5 4691:978-0-7864-2921-9 4635:978-1-84904-031-0 4556:978-0-230-11329-9 4397:978-0-230-11329-9 4101:978-967-0526-33-1 4076:978-967-0526-33-1 4029:978-0-8156-3388-4 3926:978-0-8160-5454-1 3901:978-0-19-967901-0 3748:978-0-19-512558-0 3717:978-0-19-512558-0 3675:978-0-19-530513-5 3621:978-0-008-28437-4 3534:mujtahid muntasim 3280:reached consensus 3251:. Therefore, the 3148:. They held that 2925:". They include: 2771:Ruhollah Khomeini 2667:. They criticize 2546:Sayyid Ahmed Khan 2536:Islamic modernism 2530:Islamic modernism 2219:First Saudi state 2091:he denounced the 1960:The 18th-century 1942:or the Prophetic 1748:(practitioner of 1435:, penned for his 1344:(highest-ranking 1235:also argued that 1060:) by the name of 1015:(rulings) of the 988:derived stem VIII 872:Islamic modernist 831:and existence of 610: 609: 16:(Redirected from 7793: 7722:Hasanzadeh Amoli 7717:Mostafa Malekian 7687:Taha Abdurrahman 7662:Ismail al-Faruqi 7620: 7542:Dawūd al-Qayṣarī 7273:Abu Bakr al-Razi 7248: 7230: 7055: 7042:Medieval science 7037: 7022: 7004: 6994: 6957: 6946: 6926: 6911: 6904: 6897: 6888: 6810:Goldziher, Ignaz 6773: 6763:Brill Publishers 6755: 6749: 6748: 6733: 6727: 6726: 6708: 6702: 6701: 6699: 6697: 6686: 6680: 6679: 6677: 6675: 6664: 6658: 6657: 6655: 6653: 6639: 6633: 6632: 6630: 6628: 6613: 6607: 6602: 6596: 6595: 6577: 6571: 6570: 6540: 6534: 6533: 6525: 6516: 6515: 6503: 6497: 6494: 6488: 6487: 6479: 6473: 6472: 6432: 6426: 6425: 6417: 6411: 6410: 6370: 6364: 6363: 6351: 6345: 6344: 6342: 6340: 6325: 6319: 6318: 6286: 6280: 6279: 6277: 6275: 6255: 6249: 6248: 6246: 6244: 6235:. Archived from 6225: 6219: 6218: 6190: 6175: 6174: 6156: 6150: 6149: 6131: 6125: 6124: 6100: 6092: 6086: 6085: 6083: 6081: 6075: 6066: 6060: 6059: 6057: 6055: 6040: 6034: 6033: 6031: 6029: 6010: 5999: 5998: 5996: 5994: 5984: 5976: 5970: 5969: 5953: 5947: 5946: 5944: 5933: 5927: 5924: 5918: 5915: 5909: 5908: 5906: 5899: 5890: 5884: 5883: 5871: 5865: 5864: 5862: 5855: 5846: 5840: 5839: 5827: 5821: 5818: 5809: 5806: 5797: 5796: 5778: 5772: 5771: 5753: 5747: 5746: 5731: 5725: 5724: 5712: 5706: 5705: 5703: 5696: 5687: 5681: 5680: 5662: 5656: 5655: 5634: 5628: 5627: 5616: 5610: 5609: 5587: 5581: 5580: 5568: 5562: 5561: 5543: 5537: 5536: 5515: 5509: 5508: 5486: 5480: 5479: 5439: 5433: 5432: 5430: 5419: 5410: 5404: 5403: 5393: 5384: 5378: 5377: 5367: 5361: 5360: 5320: 5314: 5313: 5311: 5300: 5291: 5285: 5284: 5262: 5256: 5255: 5234: 5228: 5227: 5225: 5214: 5205: 5199: 5198: 5180: 5174: 5173: 5133: 5127: 5126: 5108: 5102: 5101: 5083: 5077: 5076: 5058: 5052: 5051: 5028: 5022: 5021: 4981: 4975: 4974:, 63 (1986): 129 4968: 4962: 4961: 4955: 4945: 4939: 4938: 4922: 4914: 4905: 4904: 4864: 4858: 4857: 4837: 4824: 4815: 4814: 4774: 4768: 4767: 4727: 4721: 4720: 4702: 4696: 4695: 4673: 4667: 4666: 4646: 4640: 4639: 4621: 4615: 4614: 4594: 4588: 4587: 4567: 4561: 4560: 4542: 4536: 4535: 4516: 4510: 4509: 4493: 4487: 4486: 4470: 4464: 4463: 4423: 4417: 4416: 4408: 4402: 4401: 4383: 4377: 4376: 4348: 4342: 4341: 4301: 4295: 4294: 4254: 4248: 4247: 4245: 4243: 4226:Esposito, John. 4223: 4212: 4211: 4202:Esposito, John. 4199: 4193: 4192: 4190: 4188: 4172: 4166: 4165: 4163: 4161: 4149: 4134: 4133: 4131: 4129: 4115: 4106: 4105: 4087: 4081: 4080: 4058: 4052: 4051: 4043: 4034: 4033: 4015: 4006: 4005: 3987: 3981: 3980: 3940: 3934: 3933: 3912: 3906: 3905: 3881: 3873: 3862: 3861: 3821: 3815: 3814: 3774: 3765: 3761:sometimes spelt 3759: 3753: 3752: 3736: 3728: 3722: 3721: 3701: 3693: 3680: 3679: 3663: 3655: 3626: 3625: 3607: 3590: 3575: 3569: 3528:. Next came the 3510: 3504: 3500: 3476: 3475: 3474: 3467: 3364:Urwah Ibn Zubair 3314:Therefore, Shia 3060:Grand Ayatollahs 3001:into particular 2841: 2807:was his "duty" ( 2765: 2712:nd advocate for 2705:, fully condemn 2495:: These include 2257:fanaticism as a 2133:and advocacy of 2102:In his treatise 2070:Uthman Ibn Fudio 1962:Islamic reformer 1769:Mujtahid Mutlaqs 1342:Mujtahid Mutlaqs 1205:and majority of 1093:Formative period 1044:Islamic scholar 1040:Scriptural basis 984: 967: 960: 959: 858:and emphasis on 766:is called as a " 711: 708: 705: 701: 698: 695: 692: 689: 685: 679: 673: 663: 659: 654: 653: 650: 649: 646: 643: 640: 637: 634: 631: 628: 625: 602: 595: 588: 564:Tabi' al-Tabi'in 32: 21: 7801: 7800: 7796: 7795: 7794: 7792: 7791: 7790: 7751: 7750: 7749: 7736: 7702:Fouad Zakariyya 7697:Mohammed Arkoun 7652:Frithjof Schuon 7618: 7612: 7598:Qazi Sa’id Qumi 7551: 7485: 7424: 7363: 7312: 7242: 7220: 7134: 7093:Illuminationism 7059: 7053: 7035: 7020: 7003:(jurisprudence) 7002: 6992: 6955: 6944: 6920: 6915: 6858: 6795:Glassé, Cyril, 6782: 6780:Further reading 6777: 6776: 6756: 6752: 6735: 6734: 6730: 6723: 6710: 6709: 6705: 6695: 6693: 6688: 6687: 6683: 6673: 6671: 6666: 6665: 6661: 6651: 6649: 6641: 6640: 6636: 6626: 6624: 6615: 6614: 6610: 6603: 6599: 6592: 6579: 6578: 6574: 6563: 6542: 6541: 6537: 6527: 6526: 6519: 6509: 6504: 6500: 6495: 6491: 6481: 6480: 6476: 6434: 6433: 6429: 6419: 6418: 6414: 6372: 6371: 6367: 6353: 6352: 6348: 6338: 6336: 6327: 6326: 6322: 6288: 6287: 6283: 6273: 6271: 6257: 6256: 6252: 6242: 6240: 6227: 6226: 6222: 6192: 6191: 6178: 6171: 6158: 6157: 6153: 6146: 6133: 6132: 6128: 6121: 6094: 6093: 6089: 6079: 6077: 6073: 6068: 6067: 6063: 6053: 6051: 6042: 6041: 6037: 6027: 6025: 6012: 6011: 6002: 5992: 5990: 5982: 5978: 5977: 5973: 5955: 5954: 5950: 5942: 5935: 5934: 5930: 5925: 5921: 5916: 5912: 5904: 5897: 5892: 5891: 5887: 5873: 5872: 5868: 5860: 5853: 5848: 5847: 5843: 5829: 5828: 5824: 5819: 5812: 5807: 5800: 5793: 5780: 5779: 5775: 5768: 5755: 5754: 5750: 5733: 5732: 5728: 5714: 5713: 5709: 5701: 5694: 5689: 5688: 5684: 5672:. August 2011. 5664: 5663: 5659: 5649: 5636: 5635: 5631: 5618: 5617: 5613: 5602: 5589: 5588: 5584: 5570: 5569: 5565: 5558: 5545: 5544: 5540: 5530: 5517: 5516: 5512: 5501: 5488: 5487: 5483: 5441: 5440: 5436: 5428: 5417: 5412: 5411: 5407: 5391: 5386: 5385: 5381: 5369: 5368: 5364: 5322: 5321: 5317: 5309: 5298: 5293: 5292: 5288: 5281: 5264: 5263: 5259: 5249: 5236: 5235: 5231: 5223: 5212: 5207: 5206: 5202: 5195: 5182: 5181: 5177: 5135: 5134: 5130: 5123: 5110: 5109: 5105: 5098: 5085: 5084: 5080: 5073: 5060: 5059: 5055: 5048: 5032:Lapidus, Ira M. 5030: 5029: 5025: 4983: 4982: 4978: 4972:Studia Islamica 4969: 4965: 4947: 4946: 4942: 4935: 4916: 4915: 4908: 4866: 4865: 4861: 4854: 4842:, USA. p. 4826: 4825: 4818: 4776: 4775: 4771: 4729: 4728: 4724: 4717: 4704: 4703: 4699: 4692: 4675: 4674: 4670: 4663: 4648: 4647: 4643: 4636: 4623: 4622: 4618: 4611: 4596: 4595: 4591: 4584: 4569: 4568: 4564: 4557: 4544: 4543: 4539: 4518: 4517: 4513: 4495: 4494: 4490: 4472: 4471: 4467: 4425: 4424: 4420: 4410: 4409: 4405: 4398: 4385: 4384: 4380: 4365:10.2307/1595569 4357:Studia Islamica 4350: 4349: 4345: 4303: 4302: 4298: 4256: 4255: 4251: 4241: 4239: 4225: 4224: 4215: 4201: 4200: 4196: 4186: 4184: 4175: 4173: 4169: 4159: 4157: 4151: 4150: 4137: 4127: 4125: 4117: 4116: 4109: 4102: 4089: 4088: 4084: 4077: 4060: 4059: 4055: 4045: 4044: 4037: 4030: 4017: 4016: 4009: 4002: 3989: 3988: 3984: 3942: 3941: 3937: 3927: 3914: 3913: 3909: 3902: 3875: 3874: 3865: 3823: 3822: 3818: 3776: 3775: 3768: 3760: 3756: 3749: 3730: 3729: 3725: 3718: 3695: 3694: 3683: 3676: 3657: 3656: 3629: 3622: 3609: 3608: 3604: 3599: 3594: 3593: 3576: 3572: 3522:mujtahid muṭlaq 3511: 3507: 3501: 3497: 3492: 3487: 3482: 3472: 3470: 3462: 3460: 3344: 3080:Hujjat al-Islam 3053: 2963:(d. 505/1111), 2921:, in his book " 2880: 2826: 2819: 2789:Osama bin Laden 2783:vilāyat-e faqīh 2766:s legitimacy). 2763: 2657: 2538: 2532: 2443: 2048:and advocating 2014: 2000:are guilty of: 1926:Emirate of Nejd 1868:Ammad Ibn Kamal 1716:mujtahid muṭlaq 1695: 1654:", the Ottoman 1545: 1480:. According to 1409: 1336:or honoured as 1259:Day of Judgment 1179: 1174: 1095: 1090: 1067:Sunan Abu-Dawud 1062:Muadh ibn Jabal 1042: 949: 843:and claims for 809:Islamic history 760:Islamic scholar 709: 706: 703: 699: 697:physical effort 696: 693: 690: 661: 657: 622: 618: 606: 374:Hujjat al-Islam 319:Shaykh al-Islām 28: 23: 22: 15: 12: 11: 5: 7799: 7797: 7789: 7788: 7783: 7778: 7773: 7768: 7763: 7753: 7752: 7746: 7745: 7742: 7741: 7738: 7737: 7735: 7734: 7729: 7724: 7719: 7714: 7709: 7704: 7699: 7694: 7689: 7684: 7679: 7674: 7669: 7664: 7659: 7654: 7649: 7644: 7639: 7634: 7632:Muhammad Iqbal 7629: 7623: 7621: 7614: 7613: 7611: 7610: 7608:Hādī Sabzavārī 7605: 7600: 7595: 7590: 7585: 7580: 7575: 7570: 7568:Mir Fendereski 7565: 7559: 7557: 7553: 7552: 7550: 7549: 7544: 7539: 7534: 7529: 7524: 7519: 7514: 7509: 7504: 7499: 7493: 7491: 7487: 7486: 7484: 7483: 7478: 7473: 7468: 7463: 7458: 7453: 7448: 7443: 7438: 7432: 7430: 7426: 7425: 7423: 7422: 7417: 7412: 7407: 7402: 7397: 7392: 7387: 7382: 7377: 7371: 7369: 7365: 7364: 7362: 7361: 7356: 7351: 7346: 7341: 7336: 7331: 7326: 7320: 7318: 7314: 7313: 7311: 7310: 7305: 7300: 7295: 7293:Ikhwan al-Safa 7290: 7285: 7280: 7275: 7270: 7265: 7260: 7254: 7252: 7244: 7243: 7233: 7226: 7225: 7222: 7221: 7219: 7218: 7213: 7208: 7203: 7198: 7193: 7188: 7183: 7178: 7173: 7168: 7163: 7158: 7153: 7148: 7142: 7140: 7136: 7135: 7133: 7132: 7127: 7125:Traditionalist 7122: 7117: 7116: 7115: 7110: 7105: 7095: 7090: 7085: 7080: 7075: 7069: 7067: 7061: 7060: 7058: 7057: 7049: 7044: 7039: 7029: 7024: 7016: 7011: 7006: 6996: 6986: 6981: 6976: 6975: 6974: 6969: 6959: 6948: 6938: 6932: 6930: 6922: 6921: 6916: 6914: 6913: 6906: 6899: 6891: 6885: 6884: 6879: 6874: 6869: 6864: 6857: 6856:External links 6854: 6853: 6852: 6845: 6824: 6807: 6793: 6781: 6778: 6775: 6774: 6750: 6728: 6721: 6703: 6681: 6659: 6648:. Al-Islam.org 6634: 6608: 6597: 6590: 6572: 6561: 6535: 6517: 6498: 6489: 6474: 6427: 6412: 6365: 6346: 6320: 6281: 6250: 6220: 6215:10.1086/529594 6207:10.1086/529594 6176: 6169: 6151: 6144: 6126: 6119: 6098:"Ahl-i Hadith" 6087: 6061: 6035: 6000: 5971: 5948: 5928: 5919: 5910: 5885: 5866: 5841: 5822: 5810: 5798: 5791: 5773: 5766: 5748: 5726: 5707: 5682: 5670:'Wahhabis'.com 5657: 5647: 5629: 5611: 5600: 5582: 5563: 5556: 5538: 5528: 5510: 5499: 5481: 5434: 5405: 5379: 5362: 5315: 5286: 5279: 5257: 5247: 5229: 5200: 5193: 5175: 5128: 5121: 5103: 5096: 5078: 5071: 5053: 5046: 5023: 4976: 4963: 4940: 4933: 4906: 4859: 4852: 4816: 4769: 4722: 4715: 4697: 4690: 4668: 4661: 4641: 4634: 4616: 4610:978-1416569572 4609: 4589: 4582: 4562: 4555: 4537: 4511: 4488: 4465: 4418: 4413:Fath-ul-Mu'een 4403: 4396: 4378: 4343: 4296: 4249: 4213: 4194: 4167: 4135: 4107: 4100: 4082: 4075: 4053: 4035: 4028: 4007: 4000: 3982: 3935: 3925: 3907: 3900: 3863: 3816: 3766: 3754: 3747: 3723: 3716: 3681: 3674: 3627: 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Cambridge: 6357: 6350: 6347: 6334: 6330: 6324: 6321: 6316: 6312: 6308: 6304: 6300: 6296: 6292: 6285: 6282: 6269: 6265: 6261: 6254: 6251: 6238: 6234: 6230: 6224: 6221: 6216: 6212: 6208: 6204: 6200: 6196: 6189: 6187: 6185: 6183: 6181: 6177: 6172: 6170:1-84511-080-3 6166: 6162: 6155: 6152: 6147: 6141: 6137: 6130: 6127: 6122: 6120:9780195125580 6116: 6112: 6108: 6104: 6099: 6091: 6088: 6072: 6065: 6062: 6050: 6046: 6039: 6036: 6024:on 2016-01-05 6023: 6019: 6015: 6009: 6007: 6005: 6001: 5988: 5981: 5975: 5972: 5967: 5963: 5959: 5952: 5949: 5941: 5940: 5932: 5929: 5923: 5920: 5914: 5911: 5903: 5896: 5889: 5886: 5881: 5877: 5870: 5867: 5859: 5852: 5845: 5842: 5837: 5833: 5826: 5823: 5817: 5815: 5811: 5805: 5803: 5799: 5794: 5788: 5784: 5777: 5774: 5769: 5763: 5759: 5752: 5749: 5744: 5740: 5736: 5730: 5727: 5723: 5718: 5711: 5708: 5700: 5693: 5686: 5683: 5679: 5675: 5671: 5667: 5661: 5658: 5654: 5650: 5644: 5640: 5633: 5630: 5626: 5622: 5615: 5612: 5608: 5603: 5601:9960-29-500-1 5597: 5593: 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4894: 4890: 4886: 4882: 4878: 4874: 4870: 4863: 4860: 4855: 4853:0-19-516991-3 4849: 4845: 4841: 4836: 4835: 4829: 4823: 4821: 4817: 4812: 4808: 4804: 4800: 4796: 4792: 4788: 4784: 4780: 4773: 4770: 4765: 4761: 4757: 4753: 4749: 4745: 4741: 4737: 4733: 4726: 4723: 4718: 4716:0-691-07257-4 4712: 4708: 4701: 4698: 4693: 4687: 4683: 4679: 4672: 4669: 4664: 4662:81-7625-310-3 4658: 4654: 4653: 4645: 4642: 4637: 4631: 4627: 4620: 4617: 4612: 4606: 4602: 4601: 4593: 4590: 4585: 4583:9789089640895 4579: 4575: 4574: 4566: 4563: 4558: 4552: 4548: 4541: 4538: 4534: 4530: 4526: 4522: 4515: 4512: 4507: 4503: 4499: 4492: 4489: 4484: 4480: 4476: 4469: 4466: 4461: 4457: 4453: 4449: 4445: 4441: 4437: 4433: 4429: 4422: 4419: 4414: 4407: 4404: 4399: 4393: 4389: 4382: 4379: 4374: 4370: 4366: 4362: 4358: 4354: 4347: 4344: 4339: 4335: 4331: 4327: 4323: 4319: 4315: 4311: 4307: 4300: 4297: 4292: 4288: 4284: 4280: 4276: 4272: 4268: 4264: 4260: 4253: 4250: 4237: 4233: 4229: 4222: 4220: 4218: 4214: 4209: 4205: 4198: 4195: 4183: 4179: 4171: 4168: 4155: 4148: 4146: 4144: 4142: 4140: 4136: 4124: 4120: 4114: 4112: 4108: 4103: 4097: 4093: 4086: 4083: 4078: 4072: 4068: 4064: 4057: 4054: 4049: 4042: 4040: 4036: 4031: 4025: 4021: 4014: 4012: 4008: 4003: 4001:1-85168-204-X 3997: 3993: 3986: 3983: 3978: 3974: 3970: 3966: 3962: 3958: 3954: 3950: 3946: 3939: 3936: 3932: 3928: 3922: 3918: 3911: 3908: 3903: 3897: 3893: 3889: 3885: 3880: 3872: 3870: 3868: 3864: 3859: 3855: 3851: 3847: 3843: 3839: 3835: 3831: 3827: 3820: 3817: 3812: 3808: 3804: 3800: 3796: 3792: 3789:(1): 20, 33. 3788: 3784: 3780: 3773: 3771: 3767: 3764: 3758: 3755: 3750: 3744: 3740: 3735: 3727: 3724: 3719: 3713: 3709: 3705: 3700: 3692: 3690: 3688: 3686: 3682: 3677: 3671: 3667: 3662: 3654: 3652: 3650: 3648: 3646: 3644: 3642: 3640: 3638: 3636: 3634: 3632: 3628: 3623: 3617: 3613: 3606: 3603: 3596: 3588: 3584: 3580: 3574: 3571: 3567: 3563: 3559: 3555: 3551: 3547: 3543: 3539: 3535: 3531: 3527: 3523: 3519: 3515: 3509: 3506: 3499: 3496: 3489: 3484: 3479: 3469: 3465: 3457: 3455: 3453: 3449: 3445: 3442:can become a 3441: 3437: 3436:Zohreh Sefati 3433: 3429: 3425: 3424:Zohreh Sefati 3421: 3417: 3413: 3408: 3406: 3402: 3398: 3394: 3390: 3386: 3382: 3377: 3373: 3369: 3365: 3361: 3357: 3353: 3349: 3346:Women can be 3342: 3338: 3336: 3334: 3330: 3325: 3321: 3317: 3309: 3306: 3303: 3300: 3297: 3294: 3293: 3292: 3290: 3282: 3279: 3275: 3272: 3269: 3266: 3265: 3264: 3262: 3258: 3254: 3250: 3246: 3242: 3238: 3234: 3230: 3226: 3222: 3218: 3214: 3210: 3206: 3202: 3198: 3194: 3190: 3186: 3185: 3180: 3179: 3174: 3170: 3166: 3162: 3159:According to 3157: 3155: 3151: 3147: 3143: 3142: 3137: 3133: 3129: 3125: 3121: 3117: 3116: 3111: 3107: 3103: 3099: 3095: 3091: 3085: 3081: 3077: 3073: 3069: 3065: 3061: 3057: 3050: 3048: 3046: 3042: 3038: 3033: 3031: 3027: 3026: 3021: 3017: 3013: 3008: 3004: 3000: 2996: 2995: 2990: 2986: 2982: 2978: 2974: 2970: 2966: 2962: 2958: 2950: 2947: 2944: 2941: 2940: 2935: 2931: 2928: 2927: 2926: 2924: 2920: 2916: 2912: 2908: 2904: 2903: 2898: 2893: 2889: 2885: 2877: 2875: 2873: 2869: 2865: 2861: 2857: 2854:. In general 2853: 2849: 2845: 2837: 2833: 2832: 2824: 2816: 2814: 2812: 2811: 2806: 2802: 2798: 2794: 2790: 2786: 2784: 2780: 2776: 2772: 2767: 2762: 2758: 2754: 2750: 2746: 2742: 2738: 2734: 2730: 2725: 2723: 2719: 2718:Ahl al-Hadith 2715: 2711: 2709: 2704: 2700: 2696: 2692: 2690: 2686: 2682: 2678: 2675:makes modern 2674: 2670: 2666: 2662: 2659:Contemporary 2654: 2652: 2650: 2646: 2642: 2638: 2635:fiqh (ritual 2634: 2633: 2628: 2627: 2622: 2618: 2615:, Indonesian 2614: 2608: 2606: 2600: 2598: 2594: 2590: 2586: 2582: 2577: 2575: 2571: 2567: 2563: 2559: 2555: 2551: 2547: 2543: 2537: 2529: 2527: 2524: 2522: 2518: 2517:Muhammad Asad 2514: 2510: 2506: 2502: 2499:scholars and 2498: 2494: 2489: 2487: 2483: 2479: 2475: 2471: 2467: 2463: 2459: 2454: 2452: 2448: 2440: 2438: 2436: 2432: 2427: 2423: 2419: 2415: 2410: 2408: 2404: 2400: 2395: 2393: 2389: 2385: 2381: 2377: 2373: 2369: 2365: 2364: 2359: 2355: 2351: 2350: 2345: 2341: 2337: 2333: 2329: 2325: 2321: 2318:His student, 2316: 2314: 2310: 2306: 2300: 2298: 2294: 2290: 2289: 2284: 2283: 2277: 2271: 2269: 2268: 2262: 2260: 2256: 2252: 2248: 2244: 2240: 2237:bound to the 2236: 2232: 2228: 2224: 2220: 2216: 2215: 2210: 2206: 2199: 2197: 2191: 2189: 2185: 2181: 2177: 2173: 2169: 2165: 2161: 2157: 2156: 2151: 2147: 2143: 2142: 2136: 2132: 2127: 2125: 2121: 2117: 2113: 2109: 2105: 2100: 2098: 2094: 2090: 2086: 2082: 2077: 2075: 2071: 2067: 2063: 2059: 2055: 2051: 2047: 2043: 2038: 2036: 2032: 2027: 2023: 2019: 2011: 2009: 2005: 2001: 1999: 1995: 1991: 1987: 1983: 1979: 1975: 1971: 1967: 1964:and top-most 1963: 1957: 1955: 1951: 1947: 1946: 1941: 1940: 1935: 1929: 1927: 1923: 1922: 1917: 1916:Aal-Al Shaykh 1913: 1909: 1908: 1903: 1899: 1893: 1892:of Al-Azhar. 1891: 1887: 1882: 1877: 1873: 1869: 1865: 1861: 1857: 1853: 1849: 1845: 1841: 1837: 1834:of qualified 1833: 1829: 1825: 1819: 1817: 1813: 1809: 1805: 1801: 1798:"...doors of 1795: 1793: 1789: 1785: 1781: 1776: 1774: 1770: 1765: 1763: 1759: 1755: 1751: 1747: 1743: 1739: 1738: 1733: 1729: 1725: 1721: 1717: 1713: 1710: 1706: 1705: 1700: 1692: 1690: 1688: 1684: 1679: 1676: 1672: 1668: 1663: 1661: 1657: 1653: 1649: 1645: 1641: 1637: 1633: 1629: 1625: 1621: 1620: 1615: 1612:, but not by 1611: 1607: 1603: 1599: 1595: 1591: 1590: 1584: 1582: 1578: 1574: 1570: 1566: 1562: 1558: 1554: 1550: 1542: 1540: 1538: 1534: 1530: 1526: 1523: 1519: 1515: 1511: 1510: 1505: 1504: 1499: 1493: 1491: 1487: 1483: 1479: 1475: 1471: 1467: 1466: 1461: 1457: 1453: 1448: 1446: 1443: 1438: 1434: 1430: 1426: 1422: 1418: 1414: 1406: 1403: 1399: 1397: 1393: 1389: 1385: 1381: 1377: 1373: 1369: 1365: 1361: 1359: 1355: 1351: 1347: 1343: 1339: 1335: 1334: 1329: 1325: 1321: 1320: 1315: 1311: 1307: 1303: 1299: 1295: 1291: 1290: 1289:Fath-ul-Mueen 1285: 1281: 1276: 1274: 1270: 1269: 1264: 1260: 1256: 1252: 1251: 1246: 1242: 1238: 1234: 1230: 1226: 1221: 1220: 1216: 1212: 1208: 1204: 1200: 1196: 1192: 1188: 1184: 1176: 1172:Classical era 1171: 1169: 1167: 1163: 1159: 1155: 1151: 1147: 1142: 1140: 1136: 1132: 1128: 1124: 1119: 1116: 1112: 1108: 1104: 1100: 1092: 1087: 1084: 1082: 1075: 1073: 1069: 1068: 1063: 1059: 1055: 1052:related by a 1051: 1047: 1039: 1037: 1035: 1034: 1029: 1025: 1020: 1018: 1014: 1013: 1008: 1003: 1001: 997: 993: 989: 985: 983: 977: 976: 972: 968: 966: 954: 946: 944: 942: 938: 934: 933: 928: 924: 923: 918: 917: 912: 908: 907: 902: 898: 895: 891: 887: 883: 879: 877: 873: 869: 865: 861: 857: 852: 850: 846: 842: 838: 834: 830: 826: 825: 820: 819:Sunni Muslims 816: 815: 810: 806: 802: 798: 794: 790: 786: 782: 778: 773: 771: 770: 765: 761: 757: 753: 752: 747: 743: 739: 738: 733: 729: 725: 724: 719: 715: 707:mental effort 684: 680: 678: 669: 665: 664: 652: 616: 615: 603: 598: 596: 591: 589: 584: 583: 581: 580: 575: 572: 570: 567: 565: 562: 560: 557: 555: 552: 550: 547: 545: 542: 540: 537: 535: 532: 530: 527: 525: 522: 520: 517: 515: 512: 510: 507: 505: 502: 500: 497: 495: 492: 490: 487: 485: 482: 480: 477: 475: 472: 470: 467: 465: 462: 460: 457: 455: 452: 450: 447: 445: 442: 440: 437: 435: 432: 430: 427: 425: 422: 420: 417: 415: 412: 410: 407: 405: 402: 400: 397: 395: 392: 390: 389:Seghatoleslam 387: 385: 382: 380: 377: 375: 372: 370: 367: 365: 362: 360: 357: 355: 352: 350: 347: 345: 342: 340: 337: 335: 332: 330: 327: 325: 322: 320: 317: 315: 312: 311: 310: 309: 304: 299: 296: 294: 291: 289: 286: 284: 281: 279: 276: 274: 271: 269: 266: 264: 261: 259: 256: 254: 251: 249: 246: 244: 241: 239: 236: 234: 231: 229: 226: 224: 221: 219: 216: 214: 211: 209: 206: 204: 201: 199: 196: 194: 191: 189: 186: 184: 181: 179: 176: 174: 171: 169: 166: 164: 161: 159: 156: 154: 151: 150: 149: 148: 145: 144: 139: 134: 131: 129: 126: 124: 121: 119: 116: 114: 111: 109: 106: 104: 101: 99: 96: 94: 91: 89: 86: 84: 81: 79: 76: 74: 71: 69: 66: 65: 64: 63: 60: 59: 54: 51: 50: 45: 42: 38: 34: 33: 30: 19: 7732:Partawi Shah 7727:Javadi Amoli 7712:Ahmad Fardid 7657:Martin Lings 7507:Hajji Bayram 7481:Ibn Taymiyya 7410:Omar Khayyám 7395:Ayn-al-Quzat 7390:Ahmad Yasavi 7303:Ibn Masarrah 7237:by century ( 7235:Philosophers 7160: 7130:Contemporary 7032: 6999: 6989: 6952: 6941: 6848: 6829: 6813: 6796: 6789: 6758: 6753: 6740: 6731: 6712: 6706: 6694:. Retrieved 6684: 6672:. Retrieved 6662: 6650:. Retrieved 6644: 6637: 6625:. Retrieved 6621: 6611: 6600: 6581: 6575: 6566: 6544: 6538: 6529: 6501: 6492: 6483: 6477: 6444: 6440: 6430: 6421: 6415: 6382: 6378: 6368: 6355: 6349: 6337:. Retrieved 6332: 6323: 6298: 6294: 6284: 6272:. Retrieved 6268:the original 6263: 6253: 6241:. Retrieved 6237:the original 6232: 6223: 6198: 6194: 6160: 6154: 6135: 6129: 6102: 6090: 6078:. Retrieved 6064: 6052:. Retrieved 6048: 6038: 6026:. Retrieved 6022:the original 6017: 5991:. Retrieved 5986: 5974: 5965: 5961: 5951: 5938: 5931: 5922: 5913: 5888: 5869: 5844: 5825: 5782: 5776: 5757: 5751: 5739:The Humble i 5738: 5729: 5720: 5716: 5710: 5685: 5677: 5669: 5660: 5652: 5638: 5632: 5624: 5620: 5614: 5605: 5591: 5585: 5576: 5572: 5566: 5547: 5541: 5533: 5519: 5513: 5504: 5490: 5484: 5451: 5447: 5437: 5421: 5408: 5399: 5395: 5382: 5372: 5365: 5332: 5328: 5318: 5307:the original 5302: 5289: 5270: 5266: 5260: 5252: 5238: 5232: 5221:the original 5216: 5203: 5184: 5178: 5145: 5141: 5131: 5112: 5106: 5087: 5081: 5062: 5056: 5036: 5026: 4993: 4989: 4979: 4971: 4966: 4951: 4943: 4924: 4876: 4872: 4862: 4833: 4786: 4782: 4772: 4739: 4735: 4725: 4706: 4700: 4681: 4671: 4651: 4644: 4625: 4619: 4599: 4592: 4572: 4565: 4546: 4540: 4532: 4524: 4514: 4501: 4491: 4478: 4468: 4435: 4431: 4421: 4412: 4406: 4387: 4381: 4356: 4346: 4313: 4309: 4299: 4266: 4262: 4252: 4240:. Retrieved 4236:the original 4231: 4207: 4197: 4187:27 September 4185:. Retrieved 4182:Muslim tents 4181: 4170: 4160:27 September 4158:. Retrieved 4128:28 September 4126:. Retrieved 4122: 4091: 4085: 4067:Kuala Lumpur 4062: 4056: 4047: 4019: 3991: 3985: 3952: 3948: 3938: 3930: 3916: 3910: 3883: 3836:(1): 50–51. 3833: 3829: 3819: 3786: 3782: 3762: 3757: 3738: 3726: 3707: 3703: 3665: 3611: 3605: 3586: 3582: 3578: 3573: 3565: 3561: 3557: 3553: 3549: 3545: 3541: 3537: 3533: 3529: 3525: 3521: 3517: 3513: 3508: 3498: 3451: 3447: 3443: 3439: 3427: 3409: 3401:Umm al-Darda 3391:founded the 3384: 3371: 3367: 3359: 3351: 3347: 3345: 3340: 3323: 3319: 3315: 3313: 3288: 3286: 3277: 3273:Utmost piety 3260: 3256: 3252: 3248: 3244: 3240: 3236: 3232: 3228: 3224: 3220: 3216: 3212: 3208: 3200: 3192: 3188: 3182: 3176: 3172: 3168: 3164: 3160: 3158: 3149: 3139: 3135: 3127: 3123: 3119: 3113: 3109: 3105: 3101: 3097: 3093: 3088: 3044: 3040: 3036: 3034: 3029: 3023: 3019: 3015: 3011: 3006: 3002: 2998: 2992: 2988: 2987:allowed for 2984: 2980: 2976: 2972: 2968: 2956: 2954: 2937: 2922: 2918: 2910: 2906: 2902:usul al-Fiqh 2900: 2896: 2891: 2887: 2881: 2871: 2867: 2864:Usul al-fiqh 2855: 2851: 2847: 2830: 2829: 2827: 2808: 2804: 2792: 2787: 2782: 2774: 2768: 2760: 2756: 2752: 2740: 2732: 2726: 2713: 2706: 2699:subcontinent 2695:Ahl-i-Hadith 2693: 2691:'s decline. 2684: 2672: 2671:and believe 2668: 2664: 2658: 2648: 2630: 2624: 2620: 2616: 2610: 2602: 2592: 2588: 2581:usul al-fiqh 2580: 2578: 2565: 2561: 2544:such as Sir 2539: 2525: 2508: 2504: 2492: 2490: 2485: 2481: 2473: 2461: 2457: 2455: 2450: 2446: 2444: 2434: 2430: 2425: 2421: 2417: 2411: 2396: 2391: 2387: 2383: 2379: 2375: 2371: 2367: 2361: 2357: 2352:. Following 2347: 2343: 2339: 2335: 2331: 2327: 2323: 2317: 2308: 2304: 2302: 2286: 2280: 2275: 2273: 2265: 2263: 2258: 2254: 2250: 2246: 2242: 2238: 2234: 2230: 2226: 2222: 2212: 2208: 2201: 2195: 2193: 2187: 2183: 2179: 2175: 2171: 2167: 2163: 2159: 2153: 2149: 2145: 2139: 2134: 2130: 2128: 2123: 2119: 2115: 2111: 2107: 2103: 2101: 2096: 2092: 2088: 2084: 2080: 2078: 2049: 2045: 2041: 2039: 2025: 2015: 2007: 2003: 1997: 1993: 1989: 1985: 1981: 1977: 1973: 1965: 1959: 1949: 1943: 1937: 1933: 1931: 1919: 1911: 1905: 1904:and opposed 1901: 1894: 1880: 1875: 1871: 1864:Ibn al-Salah 1859: 1855: 1851: 1847: 1843: 1831: 1827: 1823: 1821: 1807: 1803: 1799: 1797: 1791: 1787: 1777: 1772: 1768: 1766: 1761: 1757: 1753: 1749: 1745: 1741: 1735: 1731: 1727: 1723: 1719: 1715: 1711: 1708: 1702: 1698: 1696: 1686: 1682: 1680: 1670: 1666: 1664: 1659: 1655: 1651: 1643: 1639: 1635: 1631: 1623: 1617: 1597: 1593: 1587: 1585: 1580: 1572: 1564: 1560: 1556: 1552: 1551:to practice 1548: 1546: 1536: 1532: 1524: 1513: 1507: 1501: 1497: 1494: 1489: 1473: 1470:Hasan Hanafi 1463: 1459: 1455: 1451: 1449: 1445:Muslim World 1432: 1428: 1416: 1410: 1401: 1395: 1388:Ibn al Salah 1371: 1362: 1357: 1353: 1349: 1345: 1341: 1337: 1331: 1327: 1323: 1317: 1313: 1309: 1301: 1293: 1287: 1283: 1279: 1277: 1272: 1266: 1262: 1254: 1248: 1244: 1240: 1236: 1232: 1228: 1224: 1222: 1218: 1214: 1210: 1198: 1190: 1182: 1180: 1165: 1153: 1149: 1145: 1143: 1138: 1134: 1122: 1120: 1106: 1102: 1098: 1096: 1081:ana ajtahidu 1080: 1077: 1065: 1043: 1031: 1027: 1023: 1021: 1010: 1004: 991: 979: 961: 950: 940: 936: 931: 921: 914: 904: 900: 885: 880: 875: 867: 863: 859: 855: 853: 848: 844: 836: 832: 828: 822: 812: 804: 800: 792: 789:Islamic Fiqh 784: 780: 776: 774: 767: 763: 755: 749: 737:usul al-fiqh 735: 731: 721: 674: 613: 612: 611: 141: 77: 56: 49:Usul al-Fiqh 47: 29: 7647:René Guénon 7637:Gohar Shahi 7573:Mulla Sadra 7497:Ibn Khaldun 7108:metaphysics 7054:(mysticism) 7036:(education) 7014:Metaphysics 6993:(dialectic) 6979:Eschatology 6956:(intellect) 6786:Wael Hallaq 6652:2 September 6627:2 September 3610:"ijtihad". 3381:Akram Nadwi 3146:Shi'i Imams 2961:Al-Ghazzali 2687:has led to 2623:applies to 2558:Islamic law 2521:Wael Hallaq 2394:are wrong. 2085:fard kifaya 1970:Al-Shawkani 1954:Ash-Shafi'i 1890:Grand Mufti 1782:theologian 1302:fard kifaya 1284:fard kifaya 1241:fard kifaya 929:) over the 797:Orientalist 718:Islamic law 369:Grand Mufti 7755:Categories 7502:Yunus Emre 7446:Ibn Sab’in 7415:Suhrawardi 7405:Ibn Tufail 7324:Al-Ghazali 7278:Apharabius 7113:psychology 7083:Avicennism 6945:(theology) 6229:"Mujtahid" 5792:9004110623 5767:9004110623 4479:Thehumblei 4174:see also: 3485:References 3385:Muhadditha 3215:), doubt ( 3163:scholars, 3068:Shia Islam 2791:supported 2605:Al-Shafi‘i 2478:Said Nursi 2414:Ibn Abidin 2295:is to his 2012:Modern era 1968:of Yemen, 1928:, asserts: 1392:Al Bulqini 1324:Mujaddids; 1245:Mujtahids, 1219:Mujtahids. 524:Mujahideen 7563:Mir Damad 7556:17th–19th 7490:14th–16th 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