The Fourth Speech: Definition of Muqallid
Conditions of Ijtihad:
Scholars have outlined various conditions for ijtihad, many of which complement each other:
1) Complete mastery of the primary and secondary sources of Sharia, such as the Qur’an, Sunnah, consensus (ijma’), analogy (qiyas), etc.
2) Proficiency in the Arabic language.
3) Knowledge of the principles of jurisprudence (usul al-fiqh).
4) Sincere and thorough effort in solving jurisprudential matters.
5) All ijtihads must be based on legitimate Sharia foundations (Al-Jizani, 1427 AH, p. 473).
6) Understanding the objectives of Islamic Sharia (maqasid al-sharia).
7) Awareness of the needs of the Ummah in his time (Ibn Ashur, 1421 AH, 2/540).
In some classifications, conditions such as intellect, maturity, ability to derive rulings, and justice are also mentioned (Ala’ al-Din al-Bukhari, n.d., 4/15). However, since a person who possesses the previously mentioned seven conditions is naturally intelligent, mature, and capable, these are not listed separately.
These are the prerequisites of ijtihad, and someone who meets them can strive to solve societal issues from a religious perspective and attain spiritual reward. The mujtahid, due to his benefits to Islamic society, is regarded as the best individual and is considered a reviver and reformer of religion.
Types of Mujtahid:
According to scholars of the principles of jurisprudence, mujtahids are classified into various categories:
- Independent absolute mujtahid, such as the four Imams (Abu Hanifa, Malik, al-Shafi’i, Ahmad).
- Non-independent absolute mujtahid, such as Imam Abu Yusuf and Imam Muhammad.
- Mujtahid bound to the school of his Imam.
- Mujtahid of preference (tarjih).
- Mujtahid in fatwa (legal opinion) (Al-Shahur, n.d., p. 9).
- Mujtahid in a specific field of knowledge.
- Mujtahid in specific issues (Al-Tamimi, 1414 AH, p. 315).
Scholars are classified into different categories based on their abilities, capacities, and the conditions of their time and place. Each of them holds significance according to their level. As the Prophet Muhammad (peace be upon him) said:
المؤمن القوی خیر و احب الی الله من المومن الضعیف و فی کل خیر (مسلم 1416، ه، 4/2052)
“The strong believer is better and more beloved to Allah than the weak believer, although there is good in both.” (Muslim, 1416 AH, 4/2052)
This hadith refers to the strength of faith, not physical strength. The same applies to scholars: the more just, righteous, and sincere they are, the more virtuous they become compared to those who lack these qualities.