Abstract
Ijtihad is not an ordinary matter, but an important and sensible religious responsibility from Sharia’hperspective. That is why, Islam does not permits everyone to indulge in, rather imposes some pre-requisites of wide-spread knowledge, penetrating insight, intellectual wisdom and similar extra ordinary capabilities, without which Ijtihad is deemed as unacceptable and unauthentic. Similarly, any such so-called Ijtihad is also worthless which is not based on knowledge and argument. Several threats have been mentioned in Ahadith on such types of Ijtihad. However, acceptable and reward earning Ijtihad is one which is based on knowledge and arguments, fulfilling all pre-requisite conditions for the task. The essential conditions for indulging in Ijtihad are: expertise in Arabic language, deep understanding of Quran and Sunnah, knowledge of principles of Islamic jurisprudence especially analogy (Qayas),God-gifted intellect and wisdom, know-how about demands of contemporary age, knowledge about demanding situation for making Ijtihad, its procedure and about Shariah perspectives in this regard, and piousness. These conditions are agreed upon with consensus. Besides, there are some conditions which arouse difference of opinion, e.g. knowledge of Usul-e-Deen, Logics, and particular problems of Islamic jurisprudence, etc. Some scholars consider them amongst essential conditions for Ijtihad, while rest majority do not deem them as necessary. Allama Shatibi, in his individual opinion contradicting to that of majority, has allowed for non-Muslims also to do Ijtihad. However, majority of scholars
Mairaj Ali. (2018) اسلام میں اہلیتِ اجتہاد کامعیار, Al Tafseer, Volume 31-32, Issue 2.
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