Ijtihad — farz al-kifoya (kifoya vazifasi) bo‘lib, har bir musulmon ijtihod qilish huquqiga ega, agar u ijtihodning barcha shartlariga javob bersa.

Ijtihad is a duty of sufficiency and every Muslim reserves the right to perform Ijtihad provided he meets all its prerequisites.

Islom Shariati Shar’iy hukmlarni Shoriʼning xitobidan, ya’ni Alloh (subhanahu va taolo) tomonidan Allohning Elchisi (sollallohu alayhi vasallam) ga nozil qilingan shar’iy matnlardan chiqarib olish uchun ijtihodni muslimlar zimmasiga majburiy qilib qo‘ygan. Ijtihodning majburiy ekanligi bir qancha rivoyatlar bilan tasdiqlangan. Allohning Elchisi ﷺ shunday degan:

The Islamic Shari’ah has made Ijtihad to deduce the Shari’ah rules from the address of the Legislator – i.e. from the Shari’ah texts which are revealed by Allah (swt) to the Messenger of Allah (pbuh) - an obligation upon the Muslims. The fact that Ijtihad is an obligation has been confirmed through several narrations. The Messenger of Allah (pbuh) said:

. إِذَا حَكَمَ الْحَاكِمُ فَاجْتَ هَدَ ثُمَّ أَصَابَ فَ لَهُ أَجْرَانِ، وَإِذَا حَكَمَ فَاجْتَ هَدَ ثُمَّ « » أَخْطَأَ ف لَهُ أَجْرٌ .

. إِذَا حَكَمَ الْحَاكِمُ فَاجْتَ هَدَ ثُمَّ أَصَابَ فَ لَهُ أَجْرَانِ، وَإِذَا حَكَمَ فَاجْتَ هَدَ ثُمَّ « » أَخْطَأَ ف لَهُ أَجْرٌ .

«Qachonki hokim o'z ijtihodini ishlatib, to'g'ri hukmga kelsa, unga ikki savob beriladi; agar ijtihod qilib xato qilsa, unga bitta savob beriladi» (Amr ibn al-Os rivoyati, muttafaqun alayh). U yana aytdi:

“When a judge utilizes his skill of judgement and comes to a right decision, he will have a double reward, but when he uses his judgement and commits a mistake, he will have a single reward.” (agreed upon through Amru Bin Al-Aas). He also said:

. » وَرَجُلٌ قَضَى لِلنَّاسِ عَلَى جَهْلٍ فَ هُوَ فِي النَّارِ «.

. » وَرَجُلٌ قَضَى لِلنَّاسِ عَلَى جَهْلٍ فَ هُوَ فِي النَّارِ «.

"va kishi bilimsiz ravishda odamlar orasida hukm chiqarsa, u do‘zaxdadir" (Sunan to‘plovchilari, Al-Hakim va Al-Tabaroniy tomonidan sahih isnod bilan rivoyat qilingan). Bu shuni tasdiqlaydiki, hakam hukm chiqarayotgan narsasini yaxshi bilishi shart. Shuningdek, rivoyat qilinadiki, u zot Ibn Mas’udga shunday dedilar:

“and a man judged people without knowledge, he is in Hell fire” (transmitted by the compilers of the Sunan and Al- Hakim and Al-Tabarani with a Sahih chain). This confirms that the judge must be acquainted with what he judges on. It is also reported that he said to Ibn Mas’ud:

. اقْضِ بِالْكِتَابِ وَالسُّ نَّةِ إِذَا وَجَدْتَ هُمَا، فَإِذَا لَمْ تَجِدِ الحُكْمَ فِيهِمَا فَاجْتَهِدْ « » رَأْيَكَ .

. اقْضِ بِالْكِتَابِ وَالسُّ نَّةِ إِذَا وَجَدْتَ هُمَا، فَإِذَا لَمْ تَجِدِ الحُكْمَ فِيهِمَا فَاجْتَهِدْ « » رَأْيَكَ .

"Hukm qiling Kitob va Sunnatga muvofiq, qayerda ularda hukmni topsangiz; agar hukmni ularda topa olmasangiz, unda ijtihod qiling (o‘z fikringizdan foydalaning)", deb Amidiy "Al-Ahkom"da va Roziy "Al-Mahsul"da zikr qilganlar. U zot ﷺ Mu’oz va Abu Muso al-Ash’ariyni Yamanga yuborayotganlarida shunday dedilar:

Judge by the Book and the Sunnah wherever you find (the ruling) in them, and if you don’t find the ruling in them, then do Ijtihad (use your judgement)” as mentioned by Al- Amidi in Al-Ahkam and Al-Razi in Al-Mahsul. He said to Mu’ath and Abu Moussa Al-Ash’ari when he was about to dispatch them to Yemen:

. بِمَ تَ قْضِيَانِ ؟ فَ قَالاَ: إِنْ لَمْ نَجْدِ الْحُكْمَ فِي الْكِتَابِ وَالسُّ نَّةِ قِسْ نَا الأَمْرَ « » بِالأَمْرِ، فَمَا كَانَ أَقْ رَبَ إِلَى الحَقِّ عَمِلْنَا بِه .

. بِمَ تَ قْضِيَانِ ؟ فَ قَالاَ: إِنْ لَمْ نَجْدِ الْحُكْمَ فِي الْكِتَابِ وَالسُّ نَّةِ قِسْ نَا الأَمْرَ « » بِالأَمْرِ، فَمَا كَانَ أَقْ رَبَ إِلَى الحَقِّ عَمِلْنَا بِه .

“Nimaga qarab hukm chiqarasiz?” Ular aytdilar: “Agar hukmni Kitobda yoki Sunnatda topmasak, narsalar orasida qiyos qilamiz; (bizning fikrimizcha) qaysi biri haqiqatga yaqinroq bo‘lsa, shuni qabul qilamiz.” (Al-Omidiy “Al-Ahkom”da va Abu al-Husayn “Al-Mu’tamad”da zikr qilgan.) Bu qiyos o‘zi hukmni chiqarish uchun ijtihod bo‘lib, Allohning Rasuli ﷺ uni ma’qulladilar. Shuningdek, rivoyat qilinadiki, Rasululloh ﷺ Muoz‘ni Yamanga hokim etib tayinlaganlarida unga shunday dedilar:

“What will you judge by?” They said: “If we don’t find the rule in the Book or in the Sunnah, we will make analogy (Qiyas) between things; whichever (according to our judgement) is closer to the right is adopted.” (mentioned by Al-Amidi in Al- Ahkam and Abu Al-Husain in Al-Mu’tamad). This analogy is in itself an Ijtihad to deduce the rule, and the Messenger of Allah (pbuh) approved it. It is also reported that the Messenger of Allah (pbuh) said to Mu’ath when he appointed him as governor to Yemen:

كَيْفَ تَ قْضِي إِنْ عَرَضَ لَكَ قَضَاء ؟ قَالَ: أَقْضِي بِكِتَابِ اللَّهِ، قَالَ: فَإِنْ لَمْ « قَالَ: فَإِنْ لَمْ يَكُنْ فِي سُنَّةِ رَسُولِ ، يَكُنْ فِي كِتَابِ اللَّهِ ؟ قَالَ: فَسُنَّةِ رَسُولِ اللَّهِ قَالَ: أَجْتَهِدُ رَأْيِي وَلاَ آلُو. قَالَ: فَضَرَبَ صَدْرِي فَ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي ؟ اللَّهِ » لِمَا ي رُْضِي رَسُولَه وَفَّقَ رَسُولَ رَسُولِ اللَّهِ.

كَيْفَ تَ قْضِي إِنْ عَرَضَ لَكَ قَضَاء ؟ قَالَ: أَقْضِي بِكِتَابِ اللَّهِ، قَالَ: فَإِنْ لَمْ « قَالَ: فَإِنْ لَمْ يَكُنْ فِي سُنَّةِ رَسُولِ ، يَكُنْ فِي كِتَابِ اللَّهِ ؟ قَالَ: فَسُنَّةِ رَسُولِ اللَّهِ قَالَ: أَجْتَهِدُ رَأْيِي وَلاَ آلُو. قَالَ: فَضَرَبَ صَدْرِي فَ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي ؟ اللَّهِ » لِمَا ي رُْضِي رَسُولَه وَفَّقَ رَسُولَ رَسُولِ اللَّهِ.

"Sen nima bilan hukm qilasan?" dedi. U: "Allohning Kitobi bilan", dedi. U: "Agar hukmni topa olmasang-chi?" dedi. U: "Allohning Elchisi ﷺning Sunnati bilan", dedi. U: "Agar hukmni topa olmasang-chi?" dedi. U: "Men o'z fikrimni ishlataman", dedi. Shunda Allohning Elchisi ﷺ shunday dedi: "Allohning Elchisi ﷺning elchisini Uning Elchisi ﷺni rozi qiladigan narsaga hidoyat qilgan Allohga hamd bo'lsin" (Ahmad, At-Tirmiziy, Ad-Doorimiy va Abu Dovud rivoyat qilgan; Hofiz Ibn Kasir Al-Basroviy sahih deb topgan va u: "Bu rivoyat hasan mashhur bo'lib, Islom olimlari unga tayanadilar", degan).

“What will you rule by?” He said: “By the Book of Allah.” He said: “What if you do not find the rule?” He said: “By the Sunnah of the Messenger of Allah (pbuh).” He said: “What if you do not find the rule?” He said: “I will exert my own opinion.” Upon this the Messenger of Allah (pbuh) said: “Praise be to Allah Who guided the envoy of the Messengerof Allah (pbuh) to what satisfies His Messenger” (transmitted by Ahmad and Al- Tirmidhi and Al-Darimi and Abu Dawud and was authenticated by Al-Hafiz Ibn Kathir Al-Basrawi who said that the narration is Hasan Mashur and relied upon by the scholars of Islam).

Bu Mu’ozning ijtihod qilishiga Allohning Elchisi (s.a.v.) rozi bo‘lganini aniq ko‘rsatadi. Bundan tashqari, hukmlarni bilish ijtihod bilan bog‘liq va unga tegishlidir, chunki hukmlarni anglash va tushunish ijtihodsiz amalga oshmaydi. Shuning uchun ijtihod vojib bo‘ladi, chunki shariat qoidasi shunday belgilaydi:

This clearly indicates the approval of the Messenger of Allah (pbuh) with regard to Mu’ath’s performance of Ijtihad. Furthermore, the knowledge of the rules is linked and is related to Ijtihad since the realisation and the comprehension of the rules could not be established without it. Hence, Ijtihad becomes obligatory because the Shari’ah principle stipulates:

. )ما لا يتم الواجب إلا به فهو اجب( .

. )ما لا يتم الواجب إلا به فهو اجب( .

“Vojib bo‘lishi uchun unsiz vojib ado etilmaydigan narsaning o‘zi ham vojibdir”.

“That, without which the obligation cannot be accomplished, is itself an obligation”.

Asosan, huquqiy hukmlarni chiqarish (istinbot) Mujtahidlar, ya'ni ijtihod qila oladigan olimlar tomonidan amalga oshiriladi, chunki Allohning biror masaladagi hukmini ijtihodsiz bilib bo'lmaydi, shuning uchun ijtihod zaruriy bo'lib qoladi. Usul al-fiqh (fiqh usullari) ulamolari ijtihodning musulmonlar zimmasidagi kifoya qiluvchi farz ekanligini bayon qilganlar, shuningdek, musulmonlar hech bir vaqtda bitta ham mujtahidsiz qolishlari harom ekanini, agar ular barchasi ijtihodni tark etishga kelishsa, gunohkor bo'lishlarini aytganlar, chunki shariat hukmlarini bilishning yagona yo'li ijtihoddir. Demak, agar biror davr hukmlarni anglashda tayanish mumkin bo'lgan kamida bitta mujtahiddan xoli bo'lsa, bu shariatning izdan chiqishiga olib keladi, bu esa harom hisoblanadi. Bundan tashqari, shariat matnlari musulmonlarga ijtihod qilishni vojib qilgan, chunki bu matnlar (ya'ni faqat Kitob va Sunnat, boshqa narsa emas) batafsil emas, balki insoniyat duch keladigan har bir voqelikka tatbiq etilishi mumkin bo'lgan umumiy tarzda kelgan. Ularni tushunish va Allohning hukmini istinbot qilish har bir masala uchun shariat hukmini ulardan olish maqsadida kuch-quvvatni sarflashni talab qiladi. Bu ijtihod imkonsiz ish ham emas, juda qiyin ham emas; balki bu shubhaning eng kam darajasi bilan shariat hukmlarini egallash uchun harakatning barcha kuchini sarflash jarayonidir. Boshqacha aytganda, bu shariat matnlarini tushunish, shu tushunishga erishish va shariat hukmini anglash uchun qo'lda bor kuchni sarflashdir. Aslida bu har bir kishining qo'lidan keladi. Ilk davrlarda musulmonlar uchun ijtihod tabiiy va ravshan edi hamda uning hech qanday shartlari yo'q edi. Shu bilan birga, klassik arab tilini tushunish zaiflasha boshlagani va odamlar dinni chuqur anglashga kamroq e'tibor berganidan so'ng, mujtahidga shariat ahkomlari va qoidalari chiqarilgan naqliy dalillarni (Adillah Sam'iyyah) bilish vojib bo'lib qoldi. Unga, shuningdek, klassik arab tilida va balog'at uslubida keng qo'llaniladigan iboralarning ma'nosini farqlash ham vojib bo'lib qoldi. Ijtihod qilish uchun bulardan boshqa shart yo'q. Shunday ekan, ijtihod musulmonlarning kifoya qilish darajasidagi farzi bo'lishi bilan birga, barcha musulmonlarning qo'lidan kelishi mumkin bo'lgan ishdir. Bularning barchasi ushbu moddaning dalillaridir.

In origin, the deduction of the rules is performed by Mujtahideen (those capable of Ijtihad) because the knowledge of Allah’s rule in a given matter cannot be reached except through Ijtihad, and Ijtihad ,therefore, becomes indispensable. The scholars of Usul Al Fiqh (the principles of jurisprudence) have indicated that Ijtihad is a duty of sufficiency upon the Muslims and that it is forbidden for Muslims to be without a single Mujtahid at any given time, and that if they all agreed upon forsaking Ijtihad, they would be sinful because the only way to know the Shari’ah rules is through Ijtihad. Therefore, if an era were devoid of at least one Mujtahid upon whom it could be relied in perceiving the rules, it would lead to the paralysis of the Shari’ah and this is forbidden. Besides, the Shari’ah texts make it incumbent upon Muslims to perform Ijtihad because these Shari’ah texts (i.e. the Book and the Sunnah and nothing else) have not come in a detailed manner but rather in a general manner that can be applied to every reality faced by humanity. Their understanding and the deduction of the rule of Allah require the exhausting of efforts in order to obtain the Shari’ah rule from them for every matter. This Ijtihad is not an impossible task nor is it extremely difficult; rather, it is the process of exhausting one’s effort in order to acquire the Shari’ah rules with the least amount of doubt. In other words, it is the understanding of the Shari’ah texts with the exhausting of one’s utmost effort in order to attain this understanding and to perceive the Shari’ah rule. This is in fact within everyone’s reach. Ijtihad was natural and evident to the Muslims in the early times and it had no prerequisites. However, since the understanding of the classical Arabic language started to weaken and since people started to devote less attention to discerning the Deen, it has become incumbent upon the Mujtahid to know the narrated evidences (Adillah Sam’iyyah) from which the principles and the rules are deduced. It has also become incumbent upon him to discern the meaning of expressions which are commonly used in the classical Arabic language and in the usage of rhetoric. There are no other conditions apart from these two to performing Ijtihad. Therefore, in addition to being a duty of sufficiency upon the Muslims, Ijtihad is within the reach of all the Muslims. These are all the evidences for this Article.