Islom shariati matnlari musulmonlardan ijtihod qilishni talab qiladi. Buning sababi shundaki, shariat matnlari batafsil holda kelmagan, balki mujmal (noaniq, umumiy ma’noli) shaklda kelgan bo‘lib, ular insoniyatga oid barcha voqealarga taalluqlidir. Ularni tushunish va ulardan Allohning hukmini chiqarish har bir voqea uchun shar’iy hukmni qabul qilish maqsadida kuch-g‘ayratni talab qiladi. Hatto batafsil kelib, tafsilotlarga oid bo‘lgan matnlar ham aslida ‘amm (umumiy) va mujmal (noaniq) hisoblanadi. Masalan, meros oyatlari batafsil tarzda kelib, juda mayda tafsilotlarni o‘z ichiga olgan bo‘lsa-da, xususiy hukmlar jihatidan kalola masalasi va merosdan mahrum qilish (hajb) masalalari kabi ko‘p masalalarda ularni tushunish va istinbot qilish talab etiladi.
Barcha mujtahidlar o‘g‘il yoki qiz farzandning marhumning akalaridan merosda ustun turishi haqida fikr yuritadilar, chunki “walad” (farzand) so‘zi ikki jinsdagi bolalarni ham anglatadi. Ibn Abbos esa, “walad” so‘zi faqat erkak jinsni anglatgani uchun qizning bunday o‘rinda bo‘lmasligi haqida fikr bildirgan. Bu shuni ko‘rsatadiki, hatto tafsilotlarni bayon qiluvchi matnlar ham mujmal shaklda kelgan bo‘lib, ulardan hukm chiqarish va uni anglash ijtihodni talab qiladi. Biroq, tafsilotli bu matnlarni yangi yuz bergan voqealarga tatbiq etish zarur bo‘ladi. Ammo bu tatbiq ijtihod deb atalganiga kirmaydi. Maqsad shundaki, mujmal (noaniq) matnlardan, hatto ular tafsilotga oid bo‘lsa ham, hukm istinbot qilishdir, chunki ular ‘amm va mujmal bo‘lgan qonunchilik matnlaridir. Qonunchilik matnlarining tabiati shundaki, ular tafsilotga kirgan bo‘lsa ham, umumiy va noaniq bo‘ladi.
Shariat matnlari, ular Qur’on yoki Sunnatdan bo‘lishidan qat’i nazar, fikr sohasi uchun eng yaxshi qonunchilik matnlari, umumlashtirish uchun eng keng doiraga ega va umumiy qoidalarni yetishtirish uchun eng unumdor zamindir. Ular yagona ravishda barcha xalqlar va millatlar uchun qonunchilik matnlari sifatida yaroqlidir. Ularning fikr sohasi uchun eng yaxshi matnlar ekanligi esa barcha turdagi munosabatlarni qamrab olish tarzidan ko‘rinib turadi. Chunki har qanday turdagi munosabatlar — shaxslar o‘rtasidagi munosabatlar, davlat va fuqarolar o‘rtasidagi munosabatlar yoki davlatlar, xalqlar va millatlar o‘rtasidagi munosabatlar — qanchalik yangi va xilma-xil bo‘lmasin, fikr ularga oid hukmlarni o‘sha Shariat matnlaridan chiqarib olishga qodirdir. Shu sababli ular barcha qonunchilik matnlari orasida fikr sohasi uchun eng yaxshi matnlardir.
Umumlashtirish imkoniyati jihatidan esa ular eng keng qamrovga ega ekanligi ularning jumlalari, so‘zlari va ifoda uslubidan aniq ko‘rinadi: ular mantuq (so‘zning ochiq ma’nosi), mafhum (so‘zning yashirin ma’nosi), dalolat (ma’no ko‘rsatish) va ta’lil (sababni bayon qilish) jihatidan hamda har bir amal uchun xulosa chiqarishni mumkin, doimiy va keng qilib beradigan illat (sabab) bilan o‘xshatish jihatidan qamrab oladi. Bu ularning hammasini qamrab olishini, to‘liq va umumiy bo‘lishini ta’minlaydi.
Umumiy qoidalarni yetishtirish uchun eng unumdor zamin ekanligi esa bu matnlar o‘z ichiga olgan umumiy ma’nolarning ko‘pligidan va bu ma’nolarning tabiatidan ma’lum bo‘ladi. Chunki Qur’on va hadis tafsilotlarga to‘xtalganda ham keng yo‘nalishlar bilan kelgan. Bu keng yo‘nalishlarning tabiati shundaki, ular Kitob va Sunnatga umumiy ma’nolar beradi, va umumiy hamda xususiy masalalar shu ma’nolar ostida tasniflanishi mumkin. Umumiy ma’nolarning ko‘pligi ham shundan kelib chiqadi. Bundan tashqari, bu umumiy ma’nolar nazariy yoki mantiqiy yo‘l bilan chiqarilgan gipotetik masalalarni emas, balki real va sezilarli masalalarni o‘z ichiga oladi. Shu bilan birga ular faqat muayyan shaxslarning emas, balki insonning muammolarini hal qilish uchun keladi, ya’ni inson harakatlarining hukmini bayon qiladi, qanday ichki turtki uni ushbu harakatga undagan bo‘lishidan qat’i nazar. Shuning uchun ular turli ma'nolarga va ko'plab hukmlarga qo'llanilishi mumkin. Shu sababli, Shariat matnlari umumiy qoidalar (qawaid 'aammah) yaratish uchun eng unumdor manba hisoblanadi.
The texts of the Islamic Sharī’ah require the Muslims to perform Ijtihād. This is because the Sharī’ah texts have not come in a detailed manner but have come in ambivalent form (mujmal), applicable to all incidents involving the human kind. Understanding them and deducing the hukm of Allah from them requires the expending of effort to adopt the hukm Shar’i for each incident. Even the texts which have come in an elaborate manner and deal with details, they are in fact general (‘amm) and ambivalent (mujmal). For example, the verses of inheritance have come in an elucidatory manner and deal with minute details, despite that in terms of the partial rules they still require comprehension and deduction in many issues such as the issue of kalala and issues of disinheritance (hajab). All the Mujtahideen take the view that the male or female child take precedence in inheritance over the brothers of deceased because the word ‘walad’ (child) refers to children of both sexes. Ibn 'Abbas holds the view that the girl does not have such role because the word 'Walad' refers to a male only. This shows that even the texts which treat various issues in detail have come as ambivalent (mujmal), and that understanding and deducing a hukm from them requires Ijtihād. However, these texts which deal with details require application to newly occurring incidents. This application however is not what is meant by Ijtihād. What is intended is the inference of a hukm from its ambivalent/equivocal (mujmaliha) even if they deal with details, they are general (‘amm) and ambivalent/equivocal (mujmal) and they are the legislative texts. It is the nature of legislative texts to be general and ambivalent/equivocal (mujmal) even if they dwelve on details. The Sharī’ah texts, whether they are from the Qur’ān or from the Sunnah are ; the best legislative texts for the field of thought, the widest of scope for generalisation, and the most fertile ground to cultivate general principles. And they alone are suitable as legislative texts for all peoples and nations. As for being the best texts for the field of thought that is observable from the way in which they encompass all types of relationships. This is because relationships of all types, whether relationships between individuals or relationships between the state and citizens or relationships between states, peoples and nations. However new and multifarious these relationships may be, the thought is able to deduce rulings for them from those Sharī’ah texts, Therefore they are the best texts for the field of thought from all the legislative texts. As for it having the best scope for generalisation, that is clear from its sentences, words, style of formulating (expressions) in terms of its encompassment of the wording (mantuq), understanding (mafhum), meaning (dalāla) and justification (ta’leel) and analogy to the ‘illah which makes the inference for every action feasible, permanent and inclusive. This insures that it is able to encompass everything, being complete and general. As for it being the the most fertile ground to cultivate general principles, that is apparent from the abundance of general meanings which these texts contain and from the nature of the general meanings. That is because the Qur’ān and the hadīth have come along broad lines even when touching on details. The nature of these broad lines is that they give the Kitab and Sunnah general meanings under which general and specific issues can be classified. And it is from this the abundance of general meanings come. In addition, these general meanings contain real and perceptible issues and not hypothetical issues that have been arrived at theoretically or logically. And at the same time they are there to solve the problems of man and not only for specific individuals that is, to clarify the ruling for the action of human beings, whatever be the instinctual manifestation that may have pushed them to this action. That is why they are applicable to diverse meanings and many rulings. Thus, the Sharī’ah texts are the most fertile ground for producing the general principles (qawaid ‘Aammah).
Shariat matnlarining qonunchilik nuqtai nazaridan haqiqati shundaydir. Shuningdek, bu matnlar insoniyatga inson sifatida, ular barcha millat va xalqlar uchun qonun sifatida nozil bo‘lganini hisobga olsak, mujtahidlarning mavjudligi zarurligi ayon bo‘ladi: bu matnlarni qonunchilik jihatidan tushunish, ularni har bir davrda qo‘llash va har bir voqea uchun shariat hukmini chiqarish uchun.
This is the reality of the Sharī’ah texts from the legislative viewpoint. Also when we include the fact that these texts have come for human kind in their capacity as human beings and that they are a legislation for all nations and peoples, it becomes clear that the presence of Mujtahiddin is essential; to understand these texts legislatively and apply them in all ages and to derive the Sharī’ah rule for each incident.
Har kuni yangi voqealar yuz beradi va ularning soni cheksiz. Mujtahid har bir yuz bergan voqea uchun Allohning hukmini istinbot qilishi kerak, aks holda voqealar Allohning hukmi haqidagi bilimsiz holda qolib ketadi, bu esa joiz emas.
New events take place every day and they are innumerable. The mujtahid must deduce the ruling of Allah for each event that takes place otherwise the events will remain as they are without knowledge of the ruling of Allah with regards to them, and this is not allowed.
Ijtihod — musulmonlarga kifoya qiladigan farz (fard al-kifoya)dir. Agar bir qismi uni bajarsa, qolganlar gunohdan xalos bo‘ladi. Agar hech kim uni bajarmasa, mujtahidlar bo‘lmagan davrda barcha musulmonlar gunohkor bo‘ladi. Shuning uchun hech bir davr mujtahiddan xoli bo‘lishi mutlaqo joiz emas, chunki dinni tushunish va ijtihod kifoya qiladigan farzdir: agar hamma uni tark etishga kelishsa, gunohkor bo‘ladi. Agar biror davr uni bajaradigan kishidan xoli bo‘lishi joiz bo‘lganida ham, o‘sha davr odamlari adashuvga, ya’ni Allohning hukmlarini qabul qilishni tark etishga kelishgan bo‘lar edilar, bu esa joiz emas. Bundan tashqari, Shariat hukmlarini bilishning yagona yo‘li ijtihoddir. Agar biror davr odamlar hukmlarni bilish uchun tayanadigan mujtahiddan xoli bo‘lsa, bu Shariatning to‘xtab qolishiga va hukmlarning yo‘qolib ketishiga olib keladi, bu esa joiz emas.
Ijtihād is a fard of sufficiency (fard ‘ala al-kifaya) on the Muslims. If some undertake it then the rest are absolved from the sin. If no one performs it then all of the Muslims are sinful in the period when there are no mujtahids. Therefore, it is absolutely not allowed for any age to be devoid of a mujtahid because understanding the deen and Ijtihād is a fard of sufficiency, where if everybody agrees to leave it they will be sinful. Even if it was allowed for an age to be devoid of someone who will undertake it, then the people of that time will have to agree on misguidance, that is, on the abandonment of adopting the rules of Allah and this is not allowed. Not to mention the fact that the method of knowing the Sharī’ah rules is only via Ijtihād. If an age is devoid of a mujtahid on whom people could rely to gain knowledge of the rules, it will lead to the suspension of the Sharī’ah and wiping out of the rules, and this is not allowed.
Mujtahid o‘z kuchini sarflab hukmni chiqarishga harakat qiladi. Agar uning ijtihodi to‘g‘ri bo‘lsa, unga ikki ajr beriladi, agar xato qilsa, unga bir ajr beriladi. U shunday degan.
The mujtahid exerts his utmost to derive the rule. If he is correct in his Ijtihād then he has two rewards and if he makes a mistake he will have one. He said