CSS Islamiat | The Closure of the Door of Ijtihad Marked the Intellectual Stagnation
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Outline
- Introduction
- Concept and Purpose of Ijtihad in Islam
- Ijtihad in the Prophet’s and Caliphal Eras
- Practical application by companions and Caliphs
- Examples from Abu Bakr, Umar, Uthman, and Ali (RA)
- Ijtihad as a dynamic tool of Islamic governance
- The Golden Era of Ijtihad and Intellectual Flourishing
- The Closure of the Door of Ijtihad: Historical Causes
- Consequences of Closure: Decline and Stagnation
- Reopening and Reform: Modern Revival Movements
- Contemporary Relevance of Ijtihad
- Critical Evaluation of the “Closure” Narrative
- Conclusion
Introduction
The Muslim world once stood at the pinnacle of intellectual and moral leadership, guided by a balance between divine revelation and human reason. At the heart of this intellectual vitality was Ijtihad, the process of independent reasoning to apply Qur’anic and Prophetic principles to changing realities. The claim that the “closure of the door of Ijtihad” caused the intellectual stagnation of Muslims captures a symbolic truth about decline but oversimplifies a complex history. This essay critically examines this statement by exploring the evolution, decline, and revival of Ijtihad within historical and contemporary contexts, arguing that the stagnation stemmed not merely from doctrinal closure but from political decay, institutional rigidity, and neglect of critical thought.
Concept and Purpose of Ijtihad in Islam
Ijtihad, derived from the Arabic root “jahada,” means exerting utmost effort in seeking truth. Juristically, it signifies reasoning by qualified scholars to derive rulings in matters not explicitly addressed in revelation. The Qur’an repeatedly commands reflection: “Do they not ponder over the Qur’an?” (Surah Muhammad 47:24). The Prophet Muhammad (peace be upon him) institutionalized Ijtihad when he approved Mu‘adh ibn Jabal’s method of judgment, praising his resolve to decide matters based on the Qur’an, Sunnah, and his reason when no clear text existed. This establishes that Ijtihad is intrinsic to Islamic law, allowing revelation to engage dynamically with evolving circumstances.
Ijtihad in the Prophet’s and Caliphal Eras
Undoubtedly, the Prophet’s companions frequently used Ijtihad in governance and jurisprudence. After his death, the Rightly Guided Caliphs demonstrated the practical application of reasoning within divine bounds. Hazrat Abu Bakr (RA) performed Ijtihad in compiling the Qur’an after the Battle of Yamama to preserve revelation. Hazrat Umar (RA) suspended the hudood punishment during famine, citing the Qur’anic principle of justice (Surah An-Nisa 4:135), and established the Diwan system to organize state finances. As Quran says, “O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice˺. If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do.”(Surah An-Nisa 4:135). Hazrat Uthman (RA) used Ijtihad in standardizing the Qur’anic script, while Hazrat Ali (RA) exemplified judicial Ijtihad in his rulings. These examples show that Ijtihad was the intellectual and moral foundation of the Islamic state.
The Golden Era of Ijtihad and Intellectual Flourishing
From the 8th to the 12th centuries, Ijtihad propelled Islamic civilization into a golden age of legal, scientific, and philosophical advancement. Jurists like Imam Abu Hanifa, Imam Malik, Imam Shafi‘i, and Imam Ahmad ibn Hanbal used Ijtihad to systematize Islamic jurisprudence. Thinkers such as Al-Ghazali, Ibn Rushd, and Al-Farabi harmonized revelation and reason, fostering a universal civilization admired by Europe. The Qur’an promotes this intellectual spirit, stating, “And He taught Adam the names of all things” (Surah Al-Baqarah 2:31). This symbolizing the divine endorsement of knowledge. Muslim scholars of this era pioneered astronomy, medicine, and law, establishing universities in Baghdad, Cordoba, and Cairo that shaped both Islamic and Western thought.
- 1. The Dawn of Reason within Revelation
Nevertheless, the Golden Era of Ijtihad emerged between the 8th and 12th centuries, when Muslim civilization harmonized revelation and reason, creating an unparalleled synthesis of faith and intellect. This period marked the zenith of Islamic scholarship, where jurists, philosophers, and scientists viewed knowledge as a sacred pursuit. The Qur’an repeatedly encouraged reflection, commanding believers to “ponder upon creation” (Surah Aal-e-Imran 3:191) and to use intellect as a divine gift. This call to thought translated into an era where Ijtihad became a civilizational principle rather than a mere legal tool. Muslim scholars saw no contradiction between Shariah and science; both were expressions of divine wisdom.
- 2. The Institutionalization of Ijtihad through Fiqh Schools
During this era, Islamic jurisprudence evolved into a structured discipline guided by independent reasoning. The four great Imams, Abu Hanifa, Malik ibn Anas, Al-Shafi‘i, and Ahmad ibn Hanbal, each embodied Ijtihad in their methodologies. Imam Abu Hanifa emphasized rational deduction (ra’y) and analogy (qiyas) to address new social realities in expanding Muslim territories. Imam Malik grounded his rulings in the practice of the people of Madinah, interpreting it as a living Sunnah. Imam Al-Shafi‘i systematized jurisprudence through his seminal work Al-Risalah, establishing the principles of usul al-fiqh that integrated Qur’an, Sunnah, consensus, and reasoning. Imam Ahmad ibn Hanbal emphasized textual authenticity but still allowed contextual flexibility. These schools of thought did not close the doors of reasoning; they institutionalized it to ensure consistency and adaptability across the Muslim world.
- 3. Philosophical Ijtihad: The Union of Faith and Rationality
Beyond jurisprudence, Muslim thinkers expanded Ijtihad into philosophy, ethics, and natural sciences. The works of Al-Farabi, Ibn Sina (Avicenna), and Ibn Rushd (Averroes) reflected a creative engagement with Greek philosophy through an Islamic lens. Al-Farabi’s “Virtuous City” envisioned a state governed by divine wisdom and rational ethics. Ibn Sina’s Canon of Medicine remained a foundational medical text in Europe for centuries, and his metaphysical reasoning influenced both Islamic and Western theology. Ibn Rushd defended the harmony of revelation and reason, asserting that “philosophy is the friend of religion,” not its foe. His commentaries on Aristotle sparked intellectual revival in medieval Europe, inspiring Christian scholastics such as Thomas Aquinas. This intellectual openness was the direct fruit of the Qur’anic ethos of inquiry, “And He taught Adam the names of all things” (Surah Al-Baqarah 2:31).
- 4. Scientific Inquiry as a Manifestation of Ijtihad
The spirit of Ijtihad extended into the natural sciences, where empirical observation became a form of worship. Muslim scientists perceived the study of nature as deciphering divine signs (ayat). In Baghdad, the Bayt al-Hikmah (House of Wisdom) was established under Caliph Al-Ma’mun as a center of translation, experimentation, and innovation. Mathematicians like Al-Khwarizmi developed algebra (al-jabr), a term derived from his book Al-Kitab al-Mukhtasar fi Hisab al-Jabr wal-Muqabala. His methods later revolutionized European mathematics. Astronomers such as Al-Biruni and Ibn al-Haytham made groundbreaking contributions in optics, geography, and physics. Ibn al-Haytham’s Kitab al-Manazir laid the foundation for modern optics and the scientific method centuries before the European Renaissance. The Qur’an’s invitation to observe the heavens, “And He it is Who created the night and the day, and the sun and the moon” (Surah Al-Anbiya 21:33), became the intellectual compass for Muslim scientists.
- 5. Political and Administrative Ijtihad: Governance through Consultation and Justic
Moreover, the application of Ijtihad was not limited to the scholarly domain; it shaped governance and administration. The Abbasid and Umayyad states adopted policies rooted in Shariah yet flexible enough to address evolving social and economic conditions. The concept of Shura (consultation), as enjoined in the Qur’an (42:38), became institutionalized in administrative councils. Caliph Umar ibn Abd al-Aziz practiced Ijtihad in reforming taxation and governance to restore social justice. Later jurists and administrators developed systems of hisbah (public accountability) and maqasid al-shariah (objectives of Islamic law) to ensure that governance reflected both moral and pragmatic reasoning. Islamic governance, therefore, was not static but guided by intellectual flexibility rooted in divine principles.
- 6. Centers of Knowledge: From Baghdad to Cordoba
Furthermore, the flourishing of Ijtihad transformed Muslim cities into global centers of enlightenment. Baghdad, Damascus, Nishapur, Cairo, and Cordoba became hubs of learning that attracted scholars from Asia, Africa, and Europe. Cordoba’s libraries housed over 400,000 manuscripts, while the University of Al-Qarawiyyin in Fez (founded in 859 CE) and Al-Azhar in Cairo became enduring institutions of Ijtihad-based scholarship. In Andalusia, rulers like Abd al-Rahman III and Al-Hakam II sponsored intellectual pursuits across theology, medicine, architecture, and music. This environment produced polymaths like Ibn Hazm and Al-Zahrawi, whose surgical innovations and ethical treatises reflected the holistic vision of knowledge as service to humanity.
- 7. Qur’anic Ethos of Continuous Inquiry
Going down to the ladder, the Golden Era was sustained by the Qur’anic worldview that equated knowledge with faith. The Qur’an commands, “Say, are those who know equal to those who do not know?” (Surah Az-Zumar 39:9). This verse became the epistemological foundation for Muslim intellectual culture. Learning was not secular but sacred, linking the act of thinking to the act of worship. Knowledge was viewed as a means of understanding God’s creation and fulfilling human stewardship on Earth. Thus, Ijtihad represented the dynamic unfolding of divine wisdom in human affairs, ensuring that Islamic civilization remained both spiritually rooted and intellectually progressive.
- 8. Impact on the Wider World
Therefore, the intellectual flourishing of Muslim civilization profoundly influenced Europe. Through translation movements in Toledo and Sicily, Muslim works reached Latin Christendom, fueling the European Renaissance. Algebra, astronomy, medicine, and philosophy entered European universities through Arabic texts. The European concept of reason guided by faith was inherited from Islamic rationalism. The French philosopher Ernest Renan once admitted, “Islamic civilization was the teacher of the West.” This global impact was a direct outcome of an Ijtihad-based civilization that valued critical thinking within the framework of revelation.
- 9. Decline: From Ijtihad to Taqlid
However, as political fragmentation and dogmatic rigidity increased, the vitality of Ijtihad began to wane. The Mongol invasions and internal divisions disrupted institutions of learning, and scholars, fearing chaos, turned to taqlid as a protective measure. The intellectual vibrancy that once illuminated the world dimmed as conformity replaced creativity. This transition did not happen abruptly; it was a gradual erosion of intellectual confidence. The loss of Ijtihad meant the loss of adaptability, and thus, the Golden Era slowly faded into historical memory.
The Closure of the Door of Ijtihad: Historical Causes
By the 10th century, juristic discourse began to stagnate. Scholars declared that major legal issues had been resolved, leading to reliance on taqlid (blind following). This shift was driven by sociopolitical turbulence, the decline of Abbasid authority, and the fragmentation of Muslim lands. Theological conservatism emerged as a defense against sectarian chaos. Political rulers preferred conformity to preserve authority, and religious scholars feared unqualified interpretation of law. Consequently, the intellectual dynamism that once defined Muslim scholarship turned into cautious imitation, marking the symbolic “closure of the door of Ijtihad.”
The idea that the “door of Ijtihad” was closed remains one of the most debated turning points in Islamic intellectual history. It symbolizes not merely the cessation of creative reasoning but also the gradual erosion of the dynamic and adaptive spirit that once defined Muslim civilization. To understand this intellectual paralysis, it is crucial to explore the political, social, and institutional transformations that led to the decline of independent reasoning and the eventual dominance of rigid traditionalism.
- 1. From Intellectual Dynamism to Doctrinal Rigidity
During the early centuries of Islam, Ijtihad represented the vitality of Muslim thought. Scholars like Imam Abu Hanifa, Imam Malik, Imam Shafi‘i, and Imam Ahmad ibn Hanbal engaged deeply with the Qur’an and Sunnah to derive rulings suited to their contexts. Their intellectual independence and moral courage defined the classical age of Islamic jurisprudence. However, as Muslim political unity fragmented, this dynamism gave way to rigidity. By the tenth century, the rise of institutionalized schools of thought (madhahib) gradually transformed Ijtihad into a closed domain, accessible only to select scholars. The spirit of reasoning was replaced by blind imitation (taqlid), which became the accepted norm.
- 2. The Political Factor: From Caliphate to Monarchies
The political decline of the Abbasid Caliphate marked a decisive shift in Islamic governance. As caliphal authority weakened, regional dynasties like the Buyids, Seljuks, and later the Ottomans emerged, prioritizing political stability over intellectual freedom. These regimes found convenience in endorsing established jurisprudence rather than encouraging fresh reasoning that might challenge their authority. The ulema, once independent thinkers, were increasingly co-opted by the state and reduced to instruments of political legitimacy. As a result, Ijtihad was no longer seen as a means of renewal but as a potential threat to the established order.
- 3. Institutionalization of the Four Schools of Law
By the eleventh century, the legal schools had become powerful intellectual institutions. The works of jurists were codified, and the boundaries of each madhhab were strictly guarded. Although initially meant to preserve methodological diversity, this institutionalization ultimately stifled innovation. The juristic principle that “the truth lies within the four schools” became a barrier against fresh interpretation. Al-Ghazali (d. 1111 CE), while a strong advocate of spiritual revival, also reinforced the idea that the “great scholars had already perfected the law.” This reverence for classical scholarship, though rooted in respect, inadvertently froze the spirit of Ijtihad.
- 4. Theological Conservatism and the Fear of Error
The theological debates between rationalist Mu‘tazilites and traditionalist Ash‘arites also contributed to the closure. The excesses of the Mu‘tazilites during the Mihna (inquisition) under Caliph al-Ma’mun (833 CE) created deep suspicion toward rational reasoning. In response, orthodox scholars emphasized caution and adherence to precedent. Fear of deviation from orthodoxy led to intellectual timidity. Over time, scholars preferred the safety of imitation over the risks of innovation. The creative tension between revelation and reason was replaced by a mechanical repetition of inherited doctrines.
- 5. Socio-Economic Decline and Intellectual Isolation
The gradual abandonment of Ijtihad produced intellectual inertia. Jurisprudence became rigid, education degenerated into rote learning, and Muslim societies lost the ability to innovate within the framework of revelation. The Qur’an warns, “Allah does not change the condition of a people until they change what is in themselves” (Surah Ar-Ra’d 13:11). Statistically, during the 11th century, Muslim scientists contributed over 30 percent of global scientific output, but by the 19th century, this figure had dropped below 1 percent. The decline of Ijtihad was thus reflected not only in law but also in cultural and technological stagnation. Islam itself did not stagnate; it was Muslims’ detachment from its dynamic intellectual tools that led to decline.
By the thirteenth century, external invasions by the Mongols and Crusaders devastated the Muslim world. Centers of learning like Baghdad, Nishapur, and Cordoba were destroyed, libraries burned, and scholars dispersed. The focus shifted from intellectual exploration to survival. Economic stagnation and political instability discouraged scholarly debate. The trauma of these centuries fostered a defensive mentality in Muslim thought, where preservation of identity took precedence over adaptation. The cumulative impact was a retreat into scholasticism, where imitation became a tool of survival rather than intellectual conviction.
- 6. The Decline of Independent Institutions
Another factor was the decline of independent learning institutions. Early Islamic civilization thrived on private patronage and waqf (endowments) that sustained scholars free from political influence. Over time, these institutions came under state control. The madrasa system, while essential in preserving religious knowledge, became increasingly doctrinaire. Curriculum standardization replaced critical inquiry. The absence of interdisciplinary learning weakened the ability of scholars to engage with philosophy, science, and law in an integrated manner. The intellectual culture that once produced polymaths like Ibn Sina, Al-Farabi, and Ibn Rushd gradually disappeared.
- 7. Colonial Disruption and the Final Blow
By the eighteenth and nineteenth centuries, colonialism dealt the final blow to Muslim intellectual autonomy. Western domination introduced alien legal, political, and educational systems, further displacing Islamic jurisprudence from public life. The colonial powers often manipulated conservative ulema to maintain control, promoting taqlid as a means of ensuring docility. Meanwhile, reformers like Shah Waliullah Dehlawi, Jamaluddin Afghani, and Muhammad Abduh lamented the centuries-long closure of Ijtihad and called for its revival. Yet, their efforts were constrained by entrenched orthodoxy and colonial suppression.
The Moral and Intellectual Consequences
The cumulative result of these historical processes was a moral and intellectual stagnation. The closure of Ijtihad led to a disconnect between religious law and the evolving realities of Muslim societies. As new social, economic, and political challenges emerged, Islamic jurisprudence failed to respond creatively. The gap between faith and reason widened, alienating the educated classes from religious institutions. The once-vibrant Islamic civilization that had driven progress in science, philosophy, and governance became inward-looking and defensive.
From Closure to Reawakening
The closure of the door of Ijtihad was not a single event but a gradual process rooted in political authoritarianism, theological rigidity, and institutional decay. It reflected the loss of confidence in reason as a partner to revelation. Yet, history also reveals that every decline carries the seeds of renewal. In the modern era, Muslim scholars and thinkers are increasingly recognizing the necessity of reviving Ijtihad, not as rebellion against tradition but as its rightful continuation. The intellectual revival of the Muslim world depends on restoring the balance between faith and reason, authority and freedom, and revelation and rationality. This rediscovery of Ijtihad, if pursued with sincerity and scholarly rigor, can once again unlock the moral and intellectual vitality that once illuminated the Islamic world.
Reopening and Reform: Modern Revival Movements
The story of Ijtihad did not end with its so-called closure. Throughout history, the Muslim world has witnessed intellectual voices that refused to accept stagnation as destiny. The spirit of reform, driven by the need to reconcile revelation with reason, faith with modernity, and tradition with transformation, has remained alive, often quietly, sometimes courageously. The modern era, especially from the eighteenth century onward, has been defined by attempts to reopen the gates of Ijtihad, to restore Islam’s role as a dynamic moral force in governance, education, and civilization.
- The Awakening after Dormancy
The eighteenth and nineteenth centuries brought profound upheaval to the Muslim world. Colonial domination, the collapse of Muslim empires, and the rise of Western modernity confronted Muslim societies with questions they had not faced in centuries: how to govern in a changing world, how to legislate in the absence of the caliphate, and how to remain faithful while modernizing. The intellectual response to this crisis emerged in the form of revivalist movements that sought to reinterpret Islam’s sources for a new age. The call for reopening Ijtihad became not just a theological necessity but a civilizational imperative.
- Shah Waliullah Dehlawi: Bridging Revelation and Reason
In the eighteenth century, Shah Waliullah Dehlawi of Delhi stood as a pioneer of intellectual reawakening. Witnessing the decline of the Mughal Empire and moral decay in society, he called for a return to the Qur’an and Sunnah through Ijtihad. His works, especially Hujjatullah al-Baligha, argued that Islam’s essence lay in its adaptability. He translated the Qur’an into Persian to make divine guidance accessible to the common people, emphasizing that the law must serve justice and social welfare. Waliullah’s thought laid the foundation for later reform movements across South Asia, blending spirituality with sociopolitical awareness.
- The Modernist Reformers: Reason within Revelation
By the nineteenth century, intellectuals such as Jamaluddin Afghani, Muhammad Abduh, and Rashid Rida emerged as the architects of modern Islamic reform. Afghani’s powerful critique of Muslim lethargy challenged scholars to reclaim Islam’s rational spirit. Abduh, his disciple and later the Grand Mufti of Egypt, reopened the gates of Ijtihad by asserting that Islam was not incompatible with reason, progress, or science. He modernized Al-Azhar’s curriculum, reinterpreted Shariah for contemporary issues, and urged Muslims to move beyond mechanical imitation. Rashid Rida further institutionalized this reformist discourse through his journal Al-Manar, which became a global platform for intellectual revival.
- Reconstructing Islamic Thought: Iqbal’s Intellectual Renaissance
In South Asia, Allama Muhammad Iqbal advanced the most profound philosophical argument for Ijtihad in the modern age. In his Reconstruction of Religious Thought in Islam, Iqbal criticized the historical closure of Ijtihad as the death of intellectual creativity. He called for a dynamic understanding of Shariah that could harmonize spiritual values with democratic governance and scientific progress. His vision of a “spiritual democracy” rested on the belief that Ijtihad should be exercised collectively through representative institutions, a foresight that later influenced Pakistan’s constitutional vision. Iqbal’s message was clear: without the courage to think, the Muslim Ummah cannot reclaim its moral and intellectual leadership.
- The Twentieth Century: Institutional and Legal Reforms
The twentieth century saw Ijtihad move from theoretical discourse to legal and institutional reform. Egypt’s legal codes under Abduh’s influence began incorporating rationalist interpretations of Islamic law. In Turkey, despite Atatürk’s secular reforms, intellectuals like Said Nursi insisted on Islam’s moral relevance to public life. In South Asia, Pakistan’s Objectives Resolution (1949) and the Council of Islamic Ideology reflected the attempt to institutionalize Ijtihad within governance. Across the Muslim world, from Indonesia’s Nahdlatul Ulama to Malaysia’s Islamic banking innovations, scholars began reapplying Ijtihad to issues such as bioethics, economics, gender justice, and environmental sustainability.
The Reopening of Minds: Intellectual Renewal and Contemporary Challenges
In the post-colonial period, thinkers like Fazlur Rahman, Muhammad Asad, and Yusuf al-Qaradawi extended the scope of Ijtihad beyond jurisprudence. Fazlur Rahman’s “double movement theory” emphasized understanding the Qur’an’s ethical objectives before applying its rulings contextually. Muhammad Asad’s The Message of the Qur’an offered a rationalist translation that sought to make the Qur’anic message intelligible to modern readers. Qaradawi, through his concept of “Fiqh al-Maqasid,” stressed that Islamic law must prioritize the higher objectives of justice, mercy, and welfare. These reformers exemplified the continuity of Islamic reasoning, anchored in revelation, yet responsive to the moral complexities of modern life.
Contemporary Relevance: Ijtihad in the Age of Globalization
In today’s interconnected world, the call for Ijtihad has become even more urgent. The rapid evolution of technology, biotechnology, artificial intelligence, and global finance has created ethical dilemmas that classical jurisprudence never encountered. The response cannot lie in static rulings but in dynamic reasoning grounded in Shariah’s universal principles. Muslim scholars and institutions are increasingly engaging in collective Ijtihad through international bodies such as the International Islamic Fiqh Academy (OIC) and the European Council for Fatwa and Research. These forums embody the revival of consultative reasoning, an attempt to bridge faith and modernity on a global scale.
- The Revival of Confidence and the Struggle Against Extremism
Reopening Ijtihad also serves a crucial socio-political function, it counters extremism by reestablishing Islam’s interpretative pluralism. The rigidity of literalist interpretations often stems from intellectual insecurity, not faith. A culture of Ijtihad nurtures diversity, tolerance, and dialogue, qualities essential for coexistence in plural societies. As Dr. Yusuf al-Qaradawi once noted, “The Ummah’s sickness is not in the revelation but in the interpretation of revelation.” The revival of Ijtihad is therefore not just a scholarly pursuit; it is a moral necessity for peace, justice, and human dignity.
- Reform as Continuity, Not Rebellion
The reopening of Ijtihad does not seek to abandon tradition but to revive its spirit. The Qur’an repeatedly calls believers to reflect, reason, and deliberate. The Prophet Muhammad (PBUH) himself encouraged his companions to use reason when revelation was silent, as seen in the famous hadith of Mu‘adh ibn Jabal. The reformists of the modern era merely echoed this prophetic ethos in their quest for renewal. As Maleeha Lodhi often argues in her writings on governance and reform, progress in the Muslim world must arise from “authentic self-renewal,” not borrowed ideologies. Ijtihad embodies precisely that, an indigenous mechanism for reform rooted in faith.
- The Reawakening of a Civilization
The modern revival movements that reopened the gates of Ijtihad represent more than an intellectual resurgence; they mark the reawakening of a civilization once defined by its synthesis of reason and revelation. The challenge ahead lies not in reopening the door, but in walking through it with courage, humility, and wisdom. As the Muslim world grapples with governance crises, ethical dilemmas, and global transformations, the rediscovery of Ijtihad offers a path toward moral clarity and progress. The future of Islamic civilization depends not on imitation of the past, but on re-engaging with the timeless principles that once made it the torchbearer of human enlightenment.
Critical Evaluation of the “Closure” Narrative
The “closure of the door of Ijtihad” has long been portrayed as the chief cause of intellectual stagnation in the Muslim world, yet this narrative demands critical re-evaluation. Historically, there is no concrete evidence that any formal, universal closure ever occurred; rather, it was a gradual sociopolitical and intellectual transformation influenced by imperial decline, sectarian rigidity, and the rise of taqlid (blind adherence). Many scholars continued practicing ijtihad within the madhahib, though under constrained conditions. For instance, Ibn Taymiyyah (1263–1328), long after the alleged closure, exercised independent reasoning on legal and theological matters, challenging established juristic norms while remaining within the framework of Shariah. The stagnation that followed was less a result of theological prohibition and more of historical inertia, colonial domination, loss of political sovereignty, and the decline of independent scholarship all contributed to a culture resistant to reinterpretation. In contemporary times, the “closure” narrative is often overstated, functioning more as a metaphor for the Muslim world’s intellectual hesitation than a factual historical decree. The modern revivalist movements, reformist jurists, and renewed emphasis on maqasid al-shariah demonstrate that the spirit of ijtihad remains alive. Thus, the critical evaluation suggests that the so-called closure was not an absolute ban, but a symptom of wider civilizational decay, calling for a reawakening of intellectual dynamism rather than lamenting a mythical loss.
Conclusion
The closure of the door of Ijtihad did symbolize a turning point in Muslim intellectual history, but the true cause of stagnation lay in political decline, moral decay, and the abandonment of reflective thought. Ijtihad was designed as an instrument of renewal, enabling Muslims to harmonize divine revelation with changing circumstances. Its revival today is indispensable for social justice, scientific advancement, and ethical governance. The Qur’an declares, “And those who strive in Our cause, We will surely guide them to Our ways” (Surah Al-Ankabut 29:69). The future of the Muslim world depends upon reopening the corridors of Ijtihad, not merely as a legal mechanism, but as a moral and intellectual movement toward renaissance.
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