PMS 2019 Solved Islamiyat Past Papers | Ijtihad and Its Limitations
The following question of Islamiat is solved by Shadab Jabbar under the supervision of Miss Ayesha Irfan, the highest scorer in PMS Islamiat. Moreover, the question is attempted using the same pattern taught by Sir Syed Kazim Ali to his students, who have scored the highest marks in compulsory subjects for years. This solved past paper question is uploaded to help aspirants understand how to crack a topic or question, how to write relevantly, what coherence is, and how to include and connect ideas, opinions, and suggestions to score the maximum.
Question Breakdown
The examiner inquired about an appropriate answer to the question of what ijtihad is and its limitations. The first part is an outline, breaking the question into different parts. Moving further, an introduction is given, followed by Understanding the Ijtihad and Its Limitations, a critical analysis, and a conclusion.
Outline
1-Introduction
2-Understanding the term “Ijtihad”
3-Ijtihad in the light of the Holy Quran
4-Ijtihad in the light of the Sunnah
5-Principles of Ijtihad
6-Limitations of Ijtihad
- ✓Ijtihad should only be exercised by a Mujtahid.
“Say, O Prophet, ‘Are those who know equal to those who do not know? None will be mindful of this except people of reason.” (Az-Zumar-9)
- ✓Ijtihad can be performed regarding matters not explicitly addressed in the Holy Quran and the Sunnah.
The Holy Prophet Mohammad (PBUH) stated: “I have left among you two things; if you hold fast to them you will never go astray: The Book of Allah and my Sunnah” (Muwatta Imam Malik-1601)
- ✓Ijtihad should not be done about decisions made through Ijma (consensus).
Mujtahids, AL Qaadi Abu Ya’la declared Ijma as a binding proof with which one should comply and called going against it haram.
- ✓Ijtihad cannot be acquired pertaining to fundamental Islamic principles.
“This is the book! There is no doubt about it, a guide for those mindful of Allah.” (Al-Quran-2:2)
- ✓Ijtihad should be reviewed to ensure compliance with Islamic principles, morals, and ethics.
Imam Malik cautioned the followers against blindly trusting human opinion and only following what agreed with the Holy Book and the Sunnah.
7-Critical Analysis
8-Conclusion
Answer to the Question
Introduction
In Islam, Ijtihad means striving to reach the right conclusion on a given matter by using the knowledge and comprehension of a competent individual regarding the sources of Islamic law. Only a Mujtahid, an individual who has attained a particular level of understanding of the Holy Quran and the Sunnah, can do Ijtihad. Ijtihad is an element of Islamic jurisprudence that makes Islamic law adaptable to the issues and matters of the contemporary era that are not distinctly addressed in the Quran and the Hadith. Moreover, the origin of the practice roots back to the lifetime of the Holy Prophet Mohammad (Peace Be Upon Him) when his companions used Ijtihad, and the principle remained in practice after his demise as a source of guidance regarding ambiguous topics. The Holy Book and the Sunnah have placed great emphasis on Ijtihad. Allah’s Messenger (PBUH) has stated, “If a judge makes a ruling, striving to apply his reasoning and he is correct, he will have two rewards. If a judge makes a ruling, striving to apply his reasoning and is mistaken, he will have one reward.” (Sahih al-Bukhari) Although Ijtihad serves as an important secondary source of Islamic law and enables the Muslim Ummah to face new and emerging challenges, it is important to acknowledge its certain limitations to ensure its compliance with Islamic principles.
Understanding the term “Ijtihad”
Ijtihad comes from the Arabic word “Juhd,” which translates to ‘the use of utmost effort or endeavour in performing a certain activity.’ In Islamic jurisprudence, Ijtihad means “the process of deriving the laws of shari’ah from its sources, primarily the Quran and the hadith,” and the individual who performs Ijtihad based on his expertise in Islamic law is referred to as “Mujtahid.” According to the renowned ‘Allamah Sayf-al-Din al-‘Amidi al-Shafi’i, “Ijtihad is the act of exerting oneself to arrive at a presumption (zann) about one of the ahkam (rules) of the Shari’ah in a way that makes one feel as though he can do nothing more.” Moreover, Ijtihad serves as a means of making Islamic law adaptable to contemporary and emerging problems of the world, which may not have been clearly addressed in the Holy Quran and hadith by necessitating the reassessment and reinterpretation of these primary sources. However, at times, it can also mean adopting new legislation that follows the general framework of the Quran and the Sunnah.
Ijtihad in the light of the Holy Quran
The Holy Book of Allah has encouraged seeking knowledge regarding religion and utilising logical deduction and interpretation of the primary sources of Shariah when required as a solution to issues that are not addressed distinctly. For instance, in Verse 83 of Surah An-Nisa in the Holy Quran, Allah states, “And when there comes to them tidings of safety or fear, they spread it all around, whereas if they had referred to the Prophet (SAW) and to such other persons as are in authority those among them who can search out the Knowledge of it, would have known it.” This verse is a clear advancement of the practice of Ijtihad by those who hold positions of authority and possess relevant knowledge.
Ijtihad in the light of the Sunnah
The ulema-religious scholars generally agree that the Hadith recounted by the Holy Prophet’s (Peace Be Upon Him) senior companion, Muaz ibn Jabal, and documented by several traditionists, including At-Tirmidi, Ibn Majah, Abu Dawood, An-Nasai, and Imam Ahmad, is the origin of the Shariah’s Ijtihad principle. The Hadith states that, according to Muaz ibn Jabal, when he was being sent to Yemen as governor, Prophet Mohammad (PBUH) asked him how he would make decisions on issues that might come up. Muaz declared, “I will judge matters according to the Quran.” “If the Book of God contains nothing to guide me, I will act on the precedents of the Prophet of God, and if it is not in that either, then I will make a personal effort [Ijtihad] and judge according to that.” Most pleased, Allah’s Messenger (PBUH) replied, “May God be praised for granting this ability to Muaz.” The Hadith signifies that Ijtihad was used by the companions of the Prophet (PBUH) during his lifetime and even after it. It also demonstrates that when the Quran or Sunnah provide no clear guidance, Allah’s Prophet Mohammad (PBUH) permitted the principle of Ijtihad.
Principles of Ijtihad
Ijtihad is the process by which Allah provides his wisdom and direction when a Mujtahid makes every effort to solve a problem by Shariah. Moreover, Ijtihad is based on principles that make it an important tenet of Islamic Jurisprudence. To begin with, the Mujtahid must be a capable Muslim who is mentally sound and has the ability to make decisions on his own. He must have extensive knowledge of the Holy Quran and Hadiths, be familiar with the Arabic language and grammar, and be morally upright, trustworthy, and dependable. According to scholar Ibn Abd al-Shakur, ‘Ijtihad requires Faith, knowledge of the Qur’an, at least of the 500 Ayahs that deal with rulings, knowledge of the Sunnah – at least of the 1,200 Ahadith that deal with jurisprudence, ability to identify the authenticity of narrators, and familiarity with consensus. However, being righteous is only required for those who accept his fatawa.” All these principles enable the Mujtahid to fulfil his duty of performing Ijtihad rightfully.
Limitations of Ijtihad
Ijtihad serves as a fundamental principle for the Ummah’s guidance; it not only identifies solutions for current problems but also instils caution to foresee future ones. Holding imminent significance in the Islamic Jurisprudence, Ijtihad is subjected to certain limitations ensuring its credibility as an authentic source of seeking direction for Muslims. These limitations are as follows:
- ✓Ijtihad should only be exercised by a Mujtahid
Ijtihad cannot be performed by individuals lacking sufficient qualifications to become a Mujtahid. Only those who meet all requirements of the role can use the principle of Ijtihad. To re-evaluate and re-interpret the Holy Quran and Sunnah and deduce logical reasoning from them to discover solutions, one must have a thorough comprehension of Islamic law. In His Holy Book, Allah says:
“Say, O Prophet, ‘Are those who know equal to those who do not know? None will be mindful of this except people of reason” (Az-Zumar-9)
In this Verse, Allah sets those who have knowledge apart from those who lack it. Hence, it is essential for Ijtihad to be exercised by individuals who have intellectual ability and a deep understanding of Islamic jurisprudence.
- ✓Ijtihad can be performed regarding matters not explicitly addressed in the Holy Quran and the Sunnah
The principle of Ijtihad refers to the practice of conducting a scholarly investigation to ascertain legal verdicts for matters not specifically addressed in the texts of Shariah. It entails interpreting the Quran and Sunnah to clarify or address novel situations. However, issues with clear and decisive scriptures are exempt from Ijtihad. Imam Malik has reported that the Holy Prophet Mohammad (PBUH) stated:
“I have left among you two things; if you hold fast to them you will never go astray: The Book of Allah and my Sunnah” (Muwatta Imam Malik-1601)
This Hadith emphasises the importance of the Holy Book and Sunnah as primary sources of guidance for Muslim Ummah. The idea of Ijtihad only becomes crucial when the Shariah texts in the Hadiths and the Holy Quran do not offer explicit guidance regarding matters.
- ✓Ijtihad should not be done about decisions made through Ijma (Consensus)
In Shariah, there are issues that Islamic jurists generally agree upon, making them definitive, unalterable, and immutable. This consensus of the Mujtahideen is known as ‘Ijma.’ Ijtihad cannot be exercised regarding matters dealt with through Ijma. When a Mujtahid encounters any of the issues or topics that are included in the category of Ijma, he only needs to apply “Nass” (authoritative texts) provisions directly to the subject at hand. One of the prominent early Muslim Mujtahids, AL Qaadi Abu Ya’la, said:
“Consensus (Ijma) constitutes binding proof with which one should comply and it is haram to go against it; it is not possible for the Ummah to agree on error.”
This indicates that instead of relying upon individual reasoning and interpretation, like ijtihad, Ijma is based upon unanimous decisions made by numerous scholars, leaving less space for error. Hence, like matters addressed by the Holy Book and Hadith, those decided through Ijma cannot be subjected to Ijtihad either.
- ✓Ijtihad cannot be acquired pertaining to fundamental Islamic principles
Ijtihad is not permissible under the fundamental and unambiguous fundamental principles of Islam, such as belief in Tawheed (oneness of Allah) and prophethood, the duties for prayer and Zakat, religious practices, the authenticity of Allah’s Holy Book, and particular legal prohibitions and penalties outlined for the Muslim Ummah. All these topics are well-defined and immune to reinterpretation through Ijtihad. In Surah Al-Baqarah, Allah has said:
“This is the Book! There is no doubt about it, a guide for those mindful of Allah” (Al-Quran-2:2)
This Verse is a clear indication of the Quran and the principles outlined in it being a primary source of guidance for Muslims without any room for doubt and reinterpretation.
- ✓Ijtihad should be reviewed to ensure compliance with Islamic principles, morals, and ethics
Since individuals perform Ijtihad, it is prone to human errors, like misinterpretation and bias. It is extremely important to be cautious not only about exercising it but also about reviewing it repeatedly, by new evidence, to ensure compliance with Islamic principles, morals and ethics. Even the four great Mujtahids, Imam Abu Hanifa, Imam Malik, Imam Shafi, and Imam Ahmad ibn Hanbal, have warned the Ummah against unthinkingly embracing their opinions. Imam Malik (May Allah be pleased with him) said:
“Indeed I am a human, I can make mistakes, and I can be correct, so look into my opinion, everything that is in agreement with the Book and the Sunnah, then take it, and everything that does not agree with the Book and the Sunnah then leave it.” (Jamia’ Bayyan al-Ilm)
Hence, despite the qualifications and knowledge of a Mujtahid, there exists a possibility of human error in Ijtihad, making caution an important part of its principle.
Critical Analysis
Upon deeper analysis of the essence of Shariah, it can be understood that Ijtihad, as a principle, encourages the wisdom of all Muslim societies to address the problems posed by the evolving times collectively. The solutions to these problems are bound by certain limitations that align with the pre-existing Islamic jurisprudence. For instance, individuals who do not meet the required qualifications cannot exercise Ijtihad. Other than this, the practice is restricted by elements like clear guidelines provided in the form of Divine text, the tradition of the Prophet (PBUH), and Ijma and the vulnerability of human judgment to error. Nevertheless, when put into practice through performing Ijtihad, these limitations amplify its credibility as a reliable source of Islamic law in the modern era.
Conclusion
In conclusion, Ijtihad is an important source of Islamic Jurisprudence after the Holy Quran, the Sunnah, and Ijma. It has served as a prominent means of guidance for individuals who are deprived of seeking direct guidance from the Holy Prophet Mohammad (PBUH) about ambiguous matters. Moreover, Ijtihad helps ensure that Islamic law is always current and equipped to handle the difficulties of novel settings. Nevertheless, the principle of Ijtihad is bound by some limitations, which must be recognised to ensure its authenticity as an important element of the secondary tenets of Islamic law.
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