Author: Obaidullah Nimruzi
Philosopher of Afghanistan; Sayyed Jamal al-din Afghan (Part 23)
Ijtihad and Changing Rulings with Changing Times
In one of Sayyed Jamal al-din’s meetings, a discussion arose about the fatwa of Qazi Ayyaz, during which some attendees relied on his opinion. At this time, Afghani expressed surprise: “Qazi Ayyaz issued this fatwa according to his understanding and perception, which was consistent with his era. Do not others have the right to express opinions that are closer to the truth and more appropriate than his fatwa?”
He emphasized that in matters of Ijtihad and the branches of religion, changing rulings with changing circumstances is a natural phenomenon. This principle is also affirmed in Islamic jurisprudence, as the jurisprudential rule states: “One should not deny changing rulings with changing times.”
He referred to the method of the second Caliph, Umar ibn al-Khattab (MABH), who considered the conditions of the time in his judgments, stating: “We made this judgment in the light of yesterday’s conditions, and we make this judgment in the light of today’s conditions.”
Criticism of the Closed View of Ijtihad
When it was mentioned in Sayyed Jamal al-din’s gathering that ijtihad had been closed among Sunnis, he sighed in annoyance and asked, “What does this saying that the door of Ijtihad is closed mean? By what religious ruling is this door closed? Which religious leader has issued such a fatwa that after them, no one has the right to Ijtihad or to become a jurist in religion, nor to seek guidance from the Quran and Hadith? Because the door of Ijtihad is not closed!”
Afghani cited a hadith from the Prophet Muhammad (PBUH), who asked Mu’adh ibn Jabal when he sent him to Yemen to support his view:
The Messenger of Allah (PBUH) asked: “How will you judge?”
Muadh ibn Jabal replied: “Based on the Holy Quran.”
The Messenger of Allah (PBUH) said: “If you do not find a ruling in the Quran, what will you do?”
Muadh ibn Jabal said: “I will rule according to the Sunnah of the Messenger of Allah.”
The Messenger of Allah (PBUH) said: “If you do not find a ruling in the Sunnah, how will you judge?”
Muadh ibn Jabal replied: “I will use my Ijtihad and do my best.”
At this time, the Messenger of Allah (PBUH) placed his hand on Muadh’s chest and said: “Praise be to Allah who has enabled the representative of His Messenger to say what pleases Allah and His Messenger.”
Sayyed Jamal al-din Afghani’s Call to Ijtihad and Purity of Religion
A Prophet Sent in the Language of His People: Allah Almighty sent Muhammad (PBUH) as a Prophet in the language of his Arab people to teach them and inform them of what they did not know. As He says: «وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ.» Translation: “And We did not send any Messenger except in the language of his people, to make clear [the truths] to them.”
He also said: «إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ.» Translation: “Indeed, we have sent it down as an Arabic Quran, that you may understand.”
The Holy Quran was revealed so that man, through reason and reflection, can comprehend its meanings, its rulings, and grasp the divine objectives.
Conditions for Ijtihad in Understanding the Quran
Anyone who knows the Arabic language correctly, is sane, is not ignorant or insane, is familiar with the character of the righteous predecessors, understands the methods of reasoning from consensus, and is aware of whether a text explicitly indicates a ruling can engage in Ijtihad regarding the rulings of the Quran. Such a person can:
• Reflect on the meanings and concepts of the Quran.
• Use authentic hadith to derive rulings.
• Employ analogy to understand new issues.
The Renewed Call of Sayyed Jamal al-din Afghani
This is the religious call of Sayyed Jamal al-din Afghani, emphasizing Ijtihad and purifying the religion from innovations, superstitions, and baseless interpretations. He sought for the interpretation of the Quran to be grounded in the principles of the Arabic language and Sharia, rather than on false perceptions.
His call for renewal was in complete harmony with the progress and developments of the time, encouraging people to strive, innovate, and progress. Conversely, he warned against intellectual stagnation and petrification in certain interpretative texts; texts whose authors failed to grasp the truth of the text and spirit of the Sharia.
The Similarity of Sayyed Jamal al-din’s Reform Movement to the Protestant Movement
Professor Abdul Qadir Maghribi noted: “Sayyed Jamal al-din Afghani expressed the need to create a renewal movement in religion; a movement that would be similar to the Protestant movement in Europe in some respects.”
“Protestantism was a religious movement in the Christian world that began in the 16th century as part of a religious reform. The term “Protestant” means “protester,” originally applied to a group of princes of the Holy Roman Empire who, in 1529, protested against the Council’s decision to prohibit any religious reform.”
Protestantism emphasized principles such as:
• Individual freedom in religious and secular matters,
• Personal judgment,
• Religious tolerance in exchange for unquestioning obedience to the traditions and official authorities of the church.
The Persian Encyclopedia writes about this: “Protestantism can be considered a type of religious freedom that emerged in reaction to the dictatorship and unlimited tyranny of the church lords.”
It is also stated in the book “Prison Rules in Islam”: “The Protestant movement was a reaction against the tyranny of the church that demanded religious freedom and intellectual independence against traditional oppression.”
The Need for Reform in Religious Insight
Sayyed Jamal al-din’s purpose in this comparison was to show that some people—both common folks and elites—have not correctly understood certain religious beliefs and their texts.
Examples of Misconceptions:
1. Some have interpreted the teachings of predestination and destiny in such a way that they believe divine destiny has condemned them to intellectual stagnation and has prevented them from striving for progress.
2. Some have misinterpreted the Prophetic hadiths and understood them in ways that hinder effort, reform, and victory.
Therefore, it is necessary for religious beliefs to be propagated among people in a correct and appropriate manner, aligning with the understanding of the righteous predecessors, so they can benefit from religious teachings in both this world and the hereafter.
Sayyed Jamal al-din emphasized that religious teachings should not be viewed merely as sciences, grammar, and rhetoric, which one studies for years, only to find oneself unable to write an Arabic essay that accurately expresses one’s intention and will.
Sayyed Jamal al-din’s Struggle Against Blind Imitation
Sayyed Jamal al-din endeavored to liberate Muslims from the captivity of blind imitation that has no relationship with reason, certainty, and morality.
Dr. Osman Amin writes about Sayyed Jamal al-din’s reformist call: “The reform movements in Islam before Sayyed Jamal al-din lacked the spirit of modernization. The reformists often emphasized that Muslims had become humiliated and degraded solely because they neglected the implementation of Islamic law and distanced themselves from the simplicity of early Islam. However, Sayyed Jamal al-din went further and sought a cure for this ailment.”
He urged Muslim intellectuals to examine the plight of Muslims and to establish a religious movement grounded in modernity, adapting to the conditions of the times.
Sayyed Jama al-din’s perspective was clear: If Islam is understood in its true essence, man can progress in life. Religion should be interpreted in a manner that harmonizes modern interests with the sublime desires of the human soul.
Continues…
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