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Ijtihad (Arabic: ijtihād) literally means “effort” or “struggle.” In Islamic terms, it refers to a scholar’s independent reasoning to find a solution on issues not explicitly answered in the Qur’an or Hadith.
In simple words, ijtihad is when a qualified Muslim jurist uses their best effort and knowledge to interpret Islamic law (Shariah) for new or unclear matters. It is often described as the process of making an educated legal judgment in Islam.
In classical Sunni understanding, ijtihad is performed only by experts (called mujtahids) who have deep knowledge of the Qur’an, the Prophet’s teachings (Sunnah), Arabic language, and principles of jurisprudence (usul al-fiqh). These scholars exert their mental effort to derive rulings that align with the spirit of Islamic teachings.
Ijtihad is opposite to taqlid, which means following previous scholars’ opinions without new reasoning . While everyday Muslims typically follow established interpretations, a mujtahid engages in ijtihad to address new questions or solve issues not covered by clear texts.
The concept of ijtihad underscores Islam’s flexibility. A famous Islamic tradition illustrates its importance: when the Prophet Muhammad appointed Mu’adh ibn Jabal as a judge, he asked how Mu’adh would decide matters not found in the Qur’an or Sunnah. Mu’adh replied, “I will exert myself (apply ijtihad) to find the solution,” and the Prophet approved. This story shows that using reasoned judgment is an accepted practice in Islamic law when direct scripture is silent.
Throughout early Islamic history, ijtihad was actively practiced. In the first few centuries, many jurists exercised independent reasoning to develop legal rulings, leading to the formation of various schools of law (madhhabs). Every qualified jurist had the right to interpret the sources for new problems, and this helped Islamic law address the needs of a growing, diverse Muslim community. Early scholars like the founders of the Sunni madhhabs (Abu Hanifa, Malik, Al-Shafi’i, Ahmad ibn Hanbal) all engaged in ijtihad to derive Islamic rulings from the Qur’an and Sunnah.
Over time, as the major schools of Sunni law became established (around the 8th–10th centuries), scholars increasingly worked within those schools’ frameworks. By around the 12th to 14th century, many Sunni jurists felt that the foundational questions of law had been settled by earlier authorities. Leading scholars began to argue that new independent Ijtihad was largely unnecessary or should be restricted to rare, completely novel issues. This gave rise to the famous notion of the “closing of the gates of ijtihad,” meaning some believed future scholars should mainly follow precedent (taqlid) rather than fresh reasoning.
By the 16th century, it was widely taught among Sunni jurists that ijtihad was no longer open except for very unusual cases . However, it’s important to note this was more of a social consensus than a universally agreed doctrine – in reality, some level of ijtihad never fully ceased. Muslim scholarship continued to evolve, and whenever truly new problems arose, scholars often still had to do ijtihad (even if they didn’t always label it as such). Recent research has shown that ijtihad kept occurring in later centuries, though perhaps in a limited scope, and there was never an absolute consensus to completely forbid it.
In Sunni Islamic thought, ijtihad plays a vital role in Islamic jurisprudence (fiqh) as a tool for interpreting Shariah law. It is considered one of the sources of law when the primary texts (Qur’an and Sunnah) do not explicitly resolve a question.
Classical scholars defined ijtihad as “the mujtahid’s exertion of maximum effort in seeking knowledge of the Shariah rulings through interpretation” . In other words, a jurist must exhaust all their ability to understand the issue in light of Islamic principles. If a clear verse or authentic hadith addresses the matter, then no new ijtihad is needed – “no ijtihad in the presence of a text,” as the scholars say. But for ambiguous or new matters, ijtihad is the mechanism to find an answer consistent with Islam.
Sunni scholars emphasize that ijtihad comes with strict qualifications and conditions. Not everyone can interpret Islamic law on their own. A mujtahid (one who does ijtihad) should be highly knowledgeable in:
Classical Sunni theory indeed requires expertise in all these areas, and says ijtihad is not used at all if there is an explicit text or an existing consensus on the issue. In such clear cases, Muslims follow the text (or the agreed ruling) directly, which is taqlid (deference to established authority). Ijtihad is reserved for the gray areas – situations where scripture and prior scholars did not give a definitive ruling.
Because of these high standards, Sunni Islam traditionally held that only well-versed scholars could practice ijtihad, not the average person. The door of ijtihad, therefore, “is not open for everyone” . This safeguards Islamic law from random or uneducated guesses. At the same time, Sunni thought considers ijtihad a collective obligation: qualified scholars in each era should continue exerting effort to ensure the faith’s guidance stays relevant. In fact, some scholars even call ijtihad a religious duty for those qualified. It exemplifies the balance in Sunni jurisprudence between preserving tradition and allowing flexibility.
Importantly, Sunni thinkers acknowledge that Islam’s laws are meant for all times and places. Ijtihad is what makes Islamic law dynamic and adaptable. By applying ijtihad, jurists can respond to new circumstances – whether it’s a modern business practice, a medical ethics dilemma, or any unprecedented situation – and find solutions rooted in the Qur’an and Sunnah. This ability to accommodate change is seen as a strength of Shariah. Scholars note that if Islam could not address new problems, it would undermine the religion’s claim of timeless applicability. Thus, ijtihad is viewed as essential to keep Islam applicable in every era.
Yes, ijtihad can be (and indeed is) practiced today – but with proper understanding. In the modern period, there has been a strong call to “reopen” or emphasize ijtihad in Sunni Islam. Starting in the 18th and 19th centuries, various reformers, scholars, and movements urged Muslims to move away from blind imitation (taqlid) and address contemporary issues through fresh reasoning. They saw this as a return to the true, dynamic spirit of early Islam.
Today, most Sunni authorities agree that new ijtihad is not only permissible but often necessary for issues that classical jurists never faced. We live in a world of rapid technological advancement, global financial systems, biomedical innovations, and social changes. Naturally, questions arise – about organ transplantation, Islamic banking, digital transactions, Muslim life in non-Muslim societies, and more – which were never explicitly discussed by scholars centuries ago. Through ijtihad, contemporary scholars (often in councils or fatwa committees) work to deduce Islamic rulings for these novel situations, ensuring that Muslims can live by Shariah in modern contexts.
It’s important to clarify that the “doors of ijtihad” are open, but not wide open to everyone. Reputable Sunni scholars insist that only those with the right qualifications should engage in ijtihad, just as in the past . There is a middle path between two extremes: on one side, some people mistakenly call for no new ijtihad at all (fearing it leads to change in religion), and on the other side, some might think anyone can interpret texts freely. The balanced Sunni view is that ijtihad should continue – but in the hands of learned and pious experts, to guard against misinterpretation.
Modern Sunni institutions have indeed embraced ijtihad in practice. For instance, national fatwa councils and international fiqh academies regularly issue fatwas and resolutions based on collective ijtihad about contemporary matters like moon sighting with astronomy, in-vitro fertilization, or ethical investing. These efforts show that Sunni Islam today is actively applying ijtihad to keep Islamic law responsive. In fact, the absence of ijtihad would leave Muslims unable to answer new questions, which is not acceptable – “to close the door of ijtihad is to say that Islam is not relevant beyond its early context, which scholars firmly reject” .
In summary, ijtihad remains a cornerstone of Sunni Islam’s legal system. It is defined as independent reasoning by qualified scholars to derive rulings consistent with the Qur’an and Sunnah. Historically, ijtihad was crucial in developing Islamic law, experienced periods of stagnation when scholars leaned more on precedent, but never disappeared. In Sunni thought, it underscores the faith’s ability to adapt without losing its core principles. And in today’s world, ijtihad is not only alive but indispensable – it allows Islam’s timeless guidance to address timely issues. By understanding ijtihad in its proper context, we can appreciate how Islamic law stays both rooted and relevant, preserving the religion’s integrity while meeting the needs of modern life.
