In a recent column in Pakistan's Urdu-language daily Roznama Jasarat, columnist Shahnawaz Farooqui criticized those who advocate Ijtihad (the shari'a principle of lawmaking by reasoning and consensus of Islamic religious scholars) and went on to argue that Muslims need to follow the principle of taqleed ("imitation") to confront the challenges of modern times. Ijtihad becomes relevant when Muslims are faced with new circumstances about which shari'a and their school of jurisprudence does not offer clear orders.
In his column, titled "The Passion For Ijtihad And The Importance Of Imitation," Shahnawaz Farooqui, who is Islamist-leaning, rejected the argument every Muslim can be interpreter of Quran and Hadiths, and said that instead the principle of taqleed is the best strategy of protection for Muslims, who today face difficult situations around the world.
Following are excerpts from his column:[1]
"You May Argue That What We Call Ijtihad Is Not Actually Ijtihad But Rather Deviation"
"In Islam, Ijtihad is a principle and a requirement, but nowadays Ijtihad has become a 'sport,' a passion about which it is said that passion has no price. The intensity of this passion is such that a large number of intellectuals demand the opening of the closed door of Ijtihad every day. The fundamental analysis of these intellectuals is that the current state of the backwardness and degradation of Muslims, and the basic cause of their being at the mercy of misfortune and poverty are primarily due to the fact that at some stage of their history, Muslims themselves closed the door of Ijtihad and were caught by taqleed-e-mahaz [pure imitation].
"The cure for this ailment is that taqleed, and especially taqleed-e-mahaz, should be abandoned, and all the closed doors of Ijtihad should be opened. The extreme of this passion is that the correspondent of an English newspaper has said with great regret and concern that the 21st century has arrived, but Muslims are free from Ijtihadi thought. The reporter has clearly said that the need for Ijtihad in the 21st century has never been more.
"On the contrary, there is also a view that the door of Ijtihad was never closed by someone, and it was not closed by itself. This door is still open today. The question is, if it is so, then what is the problem? According to this point of view, the problem is the correct identification of the need for Ijtihad and the 'usage' of Ijtihad. Irrespective of whether the door of Ijtihad is open or closed, the reality is that the life of Muslims as a whole is an advertisement for 'Ijtihadi' thought. What is the corner of life where we all did not sit on our own for Ijtihad? It is true that Ijtihad was not done by any religious authority but what difference does it make in practical life?
"You may argue that what we call Ijtihad is not actually Ijtihad but rather inhiraf [deviation]. Correct. However, the fact remains important that we all justify our deviant thinking in one way or another. More importantly, the majority of those who have a passion for Ijtihad are comprised of individuals who do not perceive any difference between Ijtihad and deviation."
"In Their Minds, The Concept Of Ijtihad Is Merely About Aligning Religion With New Life And Its Demands; This State Of Harmony Is Nothing But The Supremacy Of New Life And Its Requirements Over The Principles Of The Religion [Of Islam]"
"In their minds, the concept of Ijtihad is merely about aligning religion with new life and its demands. This state of harmony is nothing but the supremacy of new life and its requirements over the principles of the religion [of Islam]. What motivations, demands, and tendencies are working behind this mind can be determined by certain other arguments related to the problem.
"For example, it is often stated that Islam has no room for a clergy, which is entirely correct in a specific sense. But does this mean that Muslims can be free from the concept of 'experts' of Quran, Sunnah, and the religion in relation to Ijtihad? It is obvious that those who are fond of Ijtihad cannot dare to deny the Quran and the Sunnah, but they do sometimes openly and sometimes covertly deny the need for an 'expert of religion.'
"They say that the way to understand Quran and Hadith [traditions of Muhammad] is open to everyone. This is a strange argument. It is strange that these people refer to experts and rely on experts to understand [Urdu poets] Mir, Iqbal, and Ghalib, but the Quran and Hadiths are so easy for them that everyone can understand their meaning without an expert. Undoubtedly, Allah has stated that he has made the Quran easy to understand and has clarified the truth. But, despite this, one has also been asked to ponder, reflect, and understand.
"Now the issue is that even the enthusiasts of Ijtihad are not familiar with the meaning of the word 'ghaur' [ponder]. How does one ponder; what is referred to as tadabbur [contemplation], and how is reasoning done in the light of religion? These are matters that require great intelligence, vast knowledge, and rigorous discipline to comprehend."
"There Are Four Schools Of Thought Among Sunnis, And If The Jaafari Jurisprudence [Of Shi'ites] Is Also Counted, Then The Number Of Schools Of Thought Increases To Five, Which Itself Is Evidence That Muslims, In The Sphere Of Jurisprudence, Did Not Accept Imitation, Or Pure Imitation"
"In this context, the question arises as to what the real issue is for the enthusiasts of Ijtihad. This is an important question and the answer to this is that although we are doing Ijtihad in dozens of corners of life and want the collective life to become a reflection of our individual life, yet there is a prick in our hearts as to whether what we have understood is correct or not.
"Therefore, it is our psychological need that the seal of religion be registered on our deviant thoughts and actions proposed under the veil of Ijtihad, and we become free of every thought and every whisper of doubt.
"Taqleed and taqleed-e-mahaz are also mentioned when discussing Ijtihad, and it is said that the root of the plight of Muslims is their being muqallid [imitators]. Interestingly, it is also said that the reason for the plight of Muslims is that they abandoned the path of the religion. The question is: If the Muslims really abandoned the path of religion, then why are they called imitators? And if they have become imitators, the question is how to accept that the Muslims have left the religion.
"When the conversation reaches this point, one resorts to fiqh [jurisprudence]... But the issue is that even within jurisprudence, there are four schools of thought among Sunnis, and if Jaafari jurisprudence [of Shi'ites] is also counted, then the number of schools of thought increases to five, which itself is evidence that Muslims, in the sphere of jurisprudence, did not accept imitation, or pure imitation, which they are accused of."
"In An Era When Storms Of Unrest Are Raging Everywhere, And Attacks On Beliefs, Tenets, And Morals Are Coming From All Sides, In Such Circumstances, Pure Imitation Remains The Best Strategy Of Action"
"Some people even consider the five schools of thought as signs of imitation and pure imitation. It may be so. But it should definitely be asked from such people that according to them: How many schools of thought and sects are needed to protect Muslims from the allegation of being in pure/blind imitation? 10, 20, 50, 100, or a 1,000?
"In the context of Ijtihad, criticism is often directed toward the principles and conceptions of imitation, but the spiritual significance and meaning of this principle are not often considered. The principle of imitation is related to various levels and aspects, and it is a symbol of continuity and stability...
"In an era when storms of unrest are raging everywhere, and attacks on beliefs, tenets, and morals are coming from all sides, in such circumstances, pure imitation remains the best strategy of action. The history of Muslims testifies that if they have ever opted for pure imitation, it has been done in such times.
"Some people interpret imitation as blind imitation, but blind imitation is not possible in Islam. In a religion in which even the smallest matters require a 'source,' the question of blind imitation does not arise. This does not mean that there is no inclination toward blind imitation among Muslims; it does exist, but it is not related to the mainstream of Islam."
[1] Roznama Jasarat (Pakistan), March 10, 2024.
