Ijtihad: A Neglected Obligation!
After centuries of restriction,
ijtihad in the public consciousness
has become synonymous with adventure,
sometimes with transgression,
and in some discourses
with “sedition.”
Yet this perception
does not reflect the true nature of ijtihad
in its original structure,
nor its place in Islamic thought.
The real question is not:
Is ijtihad dangerous?
Rather:
What happens to religion
when ijtihad is prohibited?
Ijtihad… A Duty, Not a Choice
In the intellectual heritage,
ijtihad was not presented
as a concession,
but as a necessity.
Texts are limited,
while realities are endless.
Without ijtihad,
the connection between text and life
is severed.
For this reason,
Islamic jurisprudence
has never known a period without ijtihad,
even in the most restrictive eras.
Why Were They Afraid of Ijtihad?
Because ijtihad
returns authority to reason,
breaks the monopoly over interpretation,
and opens the door to accountability.
Power—any power—
does not like questions,
nor does it feel comfortable
with open debate.
Thus,
ijtihad was portrayed
as a threat to “constants,”
while the real danger
lay in stagnation.
Ijtihad and Freedom
It is impossible to separate
ijtihad from freedom of opinion.
For ijtihad
can only arise from
difference,
multiple perspectives,
and freedom of thought.
When freedom of opinion is suppressed,
ijtihad turns
into repetition,
devoid of creativity.
Ijtihad… Against Whom?
The paradox
is that ijtihad was never
a threat to religion,
but to those who use it.
Religion, as text and purpose,
is broader than any single reading.
But narrow interpretations
fear renewal,
because it exposes their fragility.
From Obligation to Accusation
Over time,
the mujtahid
shifted from being a necessary actor
to becoming an accused one.
Instead of being asked:
What is your proof?
He began to be asked:
Who authorized you?
Here,
the equation was reversed.
Imitation became the rule,
and thinking
the exception.
Why Do We Need Ijtihad Today?
Because the world has changed,
issues have become more complex,
and questions can no longer be answered
with fragmented texts.
Because defending religion
is not achieved by closing it off,
but by keeping it alive,
capable of understanding and interaction.
Where Do We Go from Here?
Restoring the place of ijtihad
does not mean chaos,
nor the demolition of constants.
Rather, it means
restoring reason
to its natural role.
In the next episode,
we will conclude this intellectual journey
and ask:
Freedom of opinion today…
how do we emerge from the crisis?
To be continued…
Cairo: five in the evening, according to the time of Al-Mahrousa.
