How To Revive Ijtihad And Reopen Closed Doors Religion Essay

How To uprise Ijtihad And Re broadcast Closed Doors Religion EssayThis third chapter is to playk what growd doldrums in Ijtihad, than find answers for how to possibly revive and initiate a revolutionist Contemporary Ijtihad? It looks as well at its common mis theoryions and fin aloney cites the raw(a)ly runual subjects which need an urgent attention from latest mujtahids.What Caused Stagnation In Ijtihad? accepted Ijtihad is salwaysely suffering crisis of thought and lack of prospective. Ijtihad began to be viewed as hold in to healthy matters, rather than as methodological analysis for dealing with alone aspects of life. (Al-Alwani, 2005, p.65). And take d possess the broad judicial matters that relate to methodology of all aspects of life fuck off narrowed and confined into a few(prenominal) efficacious matters. This limitation made Ijtihad to experience more than duplicate and unable to prompt solutions, or meet the accepted challenges.The causes of stagnation ar actually at multiple levels governmental, social, clean-living, but the near important for this project is that related to intellect of mujtahids and Ijtihad itself. The methods of reading and interpreting the Moslem heritage itself in any case suffered from serious lapsesreflected in doctrinal splits, political and gifted muddles. (Tamimi Esposito, 2002, p. 153). There atomic number 18 serious debates and objurgation that the Contemporary Ijtihad school has been initiated to stone the orthodox schools which strictly adheres to Al-Shafi orthodox formulation of the principles of sharia Law, and criticise the Abbasids political coercion of what existed of Ijtihad egressside the sphere of the four officially adopted Sunni schools of thought.These debates and criticism reveal the unbridgeable chasm in the midst of the adherents of classical schools and slightly modernist tendencies to seekmore flexible and liberal approach to Ijtihad. People seeking k flatledge were so caught between liveing alien contemporary thought or adhesive to old traditional sorts of thinking (Al-Alwani, 2005, p. 1). The core of dispute appears to be ab issue the role and function of Prophetic hadith/ Hadith, in the par of Ijtihad bedsides to the revering nominate of subsidiary sources much(prenominal)(prenominal)(prenominal)(prenominal) as consensus, analogy, and Shafi principlesA healthy mathematical operation of Ijtihad should seek continually for the best way to improve its ways and hypothesise on what cause stagnation rejection of each-others, chronic cabalarianism, political oppression, social injustices, economic slowdown and nesting fanaticism. Regrettablythese negativities be compensate aggravating and running out of control the Islamic nation lives in turbulence Palestinian lands are allay occupied, imperialist west and sectarian wars in Iraq, Afghanistan, and Somali, Sudan Islamics are tour against each others, dictatorships flourishing The t ricky problem is what caused stagnation in the off counterbalance printing place?Imam Shafi as the other azoic Islamic jurists set the foundation of Moslem classical jurisprudence principles in order to mop out the prevailing confusion and bring unity to the Moslems. In theory, Shafii high gear-flown simply between the argument taken from traditions and the proves of governing bodyatic thoughtShafii created the usul alfiqh. (Semerdjian, 2008, p.16) He introduced the grade of precedence for the compiled testimonial Based-Hadith of the Prophet as well as the secondary conjectural sources of consensus, analogy, and logical jurisprudential principles, then empowered them to become as revered as the scriptic teachings. He great power endure a overlord intention seeking Moslem unity, but his method is for sure erroneous as his formulation of principles surely proved non always to be bright. He must withdraw caused a significant problem for each generation, as creativit y has stayed confined for over a millenniumThe precaution of traditionalist that theological debates may create mayhem and uncertainty is undue as there is already a smashing deal of havoc and uncertainty because of the accumulated Ijtihad methods and imperative policies. The traditionalist school has to defend its plant in relinquish open theological debates, on the base of book of accountic teachings that pitying are able to rationalise for themselves as it is baseless to claim that such debated matters have already been argued and resolved a abundant before. To advance convinced(p)ly the elaboration every generation need to revise and sift its heritage by retaining the neat facets and discarding the bad ones. Within the shariah spheres the theological debates have to be liberated again from Shafis traditional-blockade.There is prevailing concurrence asserts that the Muslim-thought continued to smash luminously for three centuries after the Prophets death, introducing such top-calibre historian such as al-Tabari, mathematician such as Al-Khawarizmi, astronomer such as al-Battani, physicist such as Al-Biruni, and galore(postnominal) others.(Said Khan, 1996, p.44). The orthodox school with its anti-evolutionary and absolutist military posture is still the major barricade for the modern school to re-conquest the Ijtihads territories that was owned once, in the early centuries This liberal modernist relativist attitude does not wide-open the introductions for revolutionary Ijtihad it is just an add-on tension to the affair where orthodox Muslims have sporadi entreaty labelled them as non-believers and issued death-religious-edicts against them It will be check to have well-rounded outlookwhere absolutism and relativism coexist and collaborate rather as a pair.One of the key problems challenging the Muslim nation now is frequently swamped in nostalgia for long-ago glories and confined into the quondam(prenominal) customary approaches of Ijtih ad. The hard-hitting equation that the past Muslim scholars paved the way for occidental notions of reason which t stop to be sophisticatedly categorised for example Western recapitulation of reason is outstandingly segmented into motley types of think critical reason, operative reason, instrumental reason, imperialist reason, abstract reason While the Muslim scholars of Ijtihad are still oblivious which definition should be given to reason whether figurative or consensualInstead of seriously looking how to revive their Ijtihad and enriching it with the new scientific achievements02. How to Revive Ijtihad?The classical mujtahids in nave attempt to testify a uniting general rules to solve the legislative problems of their magazine they ended in abating the Ummah intellectual powers. A proper Ijtihad would not be initiated unless the call to Ijtihad becomes widespread intellectual (Al-Alwani, 1993a, p.234) emancipated from the existing traditional schools of thought temporary hookup its religious institutions independent from the manoeuvring of political regimes. What the Muslim Ummah should bear in header without the mean of Ijtihad it will neer rise to the Muslims inspiration, solve their problems, and earn a respectful place in the current worldRegarding the question of who is pensionable to pattern Ijtihad, entirelyah endowed every military personnel with the right to reason for himself it would be absurd to claim that access to reasoning in Muslim Ummah is the grievous bodily harm right of a few qualified? Ijtihad is not only open to the ones who displays moral excellence of piety and equity, get ahead attained a high status in Arabic linguistics and branches of jurisprudence deep spirit of the fundamentals of the genuine sources and Islamic historyIn fact, every Muslim has the full right to engage in originative and scientific reasoning, as he should not allow Ijtihad to be hijacked by lawful mount, a political consent or handful of male jurists, whose Ijtihad achievement is offstage and suspending female and collective contributions?Ijtihad should now confront, in Muslim societies, the reality of current circumstances and variations which urge a serious study of the Muslim societal needs and aspirations for social justice, freedom of expression, economic prosperity,and moral government Hence, the require Ijtihad should be revolutionary and make the present-world patent in the light of Islam not rather Islam interpreted in the shade of the present-world as it is reflected indirectly in the tendencies and forms of liberal contemporary Ijtihad.03. Revolutionary Contemporary IjtihadTo escape this long unchanging vicious circle, the Muslims should think outside the models of past Ijtihad By going back down to the simple basic book of accountic precepts such as Let there overturn out of you a group of people inviting to all that is good, enjoining the good (Al-Marf) and forbidding the amiss(p) (Al-Munkar). An d it is they who are the achievementful. ( account book, 3104) You (Muslims), the best nation ever raised up to mankind commanding the right, warding off the mischief and accept in Allah. (Quran, 3110) yet, so simple, but religious theologians mystified them by their inconsistent and idiotic offers such as Muslim would get grace from Quranic recitals even if he exponent not grasp a forge of what he recites simultaneously, Muslims should not attempt to comprehend the Quran as it is beyond their comprehensions in actual fact distancing the Muslims from the essence of Islamic message-the actual Quran itself.How it comes that the Sunni traditionalists have claimed for more revered secondary sources because the Quran for them contains finite controls whereas Allah himself manifest in his Book that is complete All the creatures on earth and all the birds that fly with wings are communities like you. We did not leave boththing out of this scripture, to their Lord all these creature s will be summoned.(Quran, 638). The Quran offers great comprehensive teachings and a right life-guidance to all mankind as its moral aspects are potently reflected in the successful model of all Allahs Prophets and His culture Prophet Muhammad (peace be upon all of them).Onceas a source of Muslim creativity the proper theological debates and proper Quranic teachings are liberated, then Ijtihad as principle and method will automatically rehabilitate and the original intellectual act will mechanically flow. On the basis of the universal dogma taught in the Quran the contemporary Ijtihad should take two principal forms the practical and the theoretical, In spite of the preservation about philosophy because of 12th century Ghazzalis uplifted philosophy-refutation.Muslim societies should allow and encourage the Critical philosophical thinking for speculative thought according to the Quranic teachings. While the practical form of Ijtihad should not be just confined in rituals and t he dichotomy of what is permissible and not permissible it has rather to be bravely involved in all levels of legislations at the ranges of politics, economics, and social life. Similarly the academic credentials should not be equalised to stern thought or an apprehension for society. Figure.05 summarises what contemporary Ijtihad, in my view, should dig to stir a revolutionary move towards a fruitful Ijtihad?All other sciencesChallenge/ traditionsPrimary -Quran originative likingQua creative nonliteral/ legalBoth gendersCollective/ communalConsultative/ expertiseFigure.05The inbred Possible Components of revolutionary IjtihadWhat Revolutionary Ijtihad should encompassTHE ENTITLEDSEVERALSOURCESconsultatory APPROACHTHE SCOPE SPHERESSciences SpherePolitico-Societal sphereReligious SphereTOOLS ofrationale/Rational inquiryRational CriticismTheological debatesIn short, the Algerian scholar Malik Bennabi in his book Les Conditions de la Renaissance (1948) has brought up, the fore mos t(prenominal) independence is the point independence from the lasting effects of both traditional Ijtihad tenets and Western colonialism which nurtured the Muslim feelings with inferiorities and shaped Muslim-mind with fluctuated ideologies. To realise this mind independency, the very basic concept of monotheism (tawhid) should be restored to its origins that a Muslim fears and bows only to Allah, all human are free intellectually and socially equal. From here He would seek and follow what Allah has already defined in His own words as the right-path, this is, in fact, the most significance step towards Ijtihad revival far from misconceptions of the Western knead and classical Ijtihad.4. Misconceptions in IjtihadThe aforementioned views concerning current Ijtihad are due to some key misconceptions that have slithered into mujtahids mindset some scholars state that the Ijtihad-doors are disagreeable because the early scholars have discussed every issue and settle it simultaneously to make out Ijtihad you need to have the knowledge of one of those leading scholars such as Shafi the chain of mountains of Ijtihad include only definite matters as shariah rule. Ijtihad is the field of only selected elite and only allowed in the absence of clear textbookIjtihad is not a private privilege of some religious or scholarly elite as it does not occurs only in legal areas w thus Islamic evidences have to be discussed directly upon any brisk issues. Ijtihad should be open for private and collective mujtahids based on sovereign ground as it should loom all areas of a Muslim-life. Ijtihad is excessively an separate obligation of every Muslimwhether man or women with sound rationale to be involved in the contemporary Ijtihad that can reflect on diametric old and new subjects.5. New subjects for IjtihadThe subjects of Ijtihad are as multiple as the spheres of life as well as its scope are so-broad and unlimited. Ijtihad subjects might envelop all simultaneous matter s of a Muslim-life piece its scope might encompass all matters that hold the Muslims interests. Indeed, Islam deals with all life-aspects and covers all human situations. It is thus not true that Ijtihad should not stipulate upon the complex and far-attaining subjects which need now to be examined and investigated.1. The mission statement of modern Ijtihad is to spread and imply the cleric message of mercy and wisdom to benefit the whole mankind and globe, Islam hence as divine message is planetary and not monopole of tribe, race, or grumpy society in particular land. Message of Islam embeds a humanitarian and global spirit Muslims therefore should reinterpret the classical narrow outlook to fraction the world into what is world of Islam and what is world of no-Islam. Emphasis should be placed on responsible citizenship for the whole mankind in the whole globe with all its add-on aspects of other creatures and environments2. Shariah objectives should be more explored as its sc ope in the Quran go beyond the five universal tenets introduced by Al-Shatibiprotection of faith, intellect, life, property, and lineage to safeguarding morality and freedom, prevailing peace and mercy, establishing social justice and order, and defend peoples stability and interests in all events. Hence every Ijtihad should play along synchronically ihsan in all the shariah objectives whether universal or conventional simultaneously excrete their paradoxes of mental and physical servitude, tyranny, injustice, cruelty, disorder, immorality and harm. The modern Ijtihad should indeed preserve and observe the Shariah objectives and Shariah constitutes.3. Political and social realities of Modern life have drived about countless and complex problems in the Islamic societies. Following this comprehensive broadened approach necessitates that the contemporary Ijtihads fields and scope should cover all the spheres of what the Muslim-life observably occupies and should not stay confined i n the jurisprudential notions and their terminological implications or confined into legal matters in the proficient notions, but they should also cover political, economic, social, administrative, medical, educational, scientific and circumstantial aspects plus any aspect associated in judgment of conviction with the Muslim society.4. Islamic Economics today need groundwork U-turn to stop up creatively novel Islamic economic theories fully binding to the Quranic honorable guidelines and far away from adaptation to occidental fluctuated secular economic theories and also far away from reconciling tendencies on the expenses of Islamic Shariah just aims. Indeed without denying the due process that incorporates modern elements of the existing economic theories. What cause the Muslim world impoverishment and how can it be altered? How could Muslims build correlation with world economics without compromising their equitable principles of Islam?5. Muslims today are confronting many n ew issues that require urgently attention to be inferred such as The role and rights of women in Islam has to be reconsidered carefully by examining the original scripture-the Quran. The Sunnis and Shiites doctrinal gap and that one existing in between various Islamic schools of thought need a well-devised system to promote similarities and make pass prejudices why not dissolve the sectarian spirit among Muslims through diffusion tolerance and dialogue.6. How to create a Unity among Muslim states despite their item differences, at the same time how to form Islamic political authority systematically without existence subject to influence by the historically conjecture Islamic political systems after the demise of the Prophet, and even far from the western doctrine of democracy. How can Muslim states collaborate together and how to create forward unity among Muslim states? How to create proper Ethical-based Islamic governmental system that could become even a model to promote d emocratic systems in the whole world.7. Modern Ijtihad should look for better concept of formulating treaties whether among the Muslim or across the other humanitarian societies, in a way it carry on the universal ethics and looks for conventional grounds to manage conflicts and clash between mankind societies. Proper Islamic Ijtihad should be used to guide Muslims and to act as model for no(prenominal) Muslims.8. Ijtihad should inevitably foster a better communication for mutual relations with people of diverse faiths and cultures to promote positive dialogue and peace among various groups and nations around the globe instead of support the impression of a clash across cultures and elaborations.ConclusionIf the current Ijtihad remains unclear and our thinkers stay still captive to that restrictions imposed upon Muslims a long time ago leaving them with a lot of misconceptions and little get on for creative and incentive free thought there would be never any trade in the Musl im Ummah situation Thus, Allah does not change the condition of any people unless they themselves make the decision to change. If Allah wills any hard knocks for any people, no crusade can impede it for they have none beside Him as Lord and Master. (Quran, 1311)Hence, all stratums of Muslim-societies regardless to their gender and sect religious jurists and academic scholars should project mutual sincerity, tolerance, openness, and dialogue to make a change and build a fruitful Ijtihad with a greater Muslim world to represent the Muslim nation with an ideal-image of Islam work also hand in hand to find an utility(a) approach for more telling creative Ijtihad which can cope with our current piling-up problemsChapter IVIs there any alternative approach to new effective Ijtihad?IntroductionThis last chapter is give to seek for an alternative approach to Ijtihad where creative impulse and the faculty of whim are employed to broaden the scope of Ijtihad beyond the narrow legal comp ass to include all the other subjects of modern life. Then it looks for the suitability of each type of Ijtihad, by pointing out the key points that risen a dispute among Sunnis and Shiite regarding opinionative Ijtihad, and what type of Ijtihad should be nix for mujtahids to engage in.Islamic Ijtihad is the sole legitimate device for intellectual rationale inwardly the hearth of Islam historically tracing its developments reveals three different modes for Muslim Ijtihad as a interpretive and legislative tool, a type of technical reasoning for jurists spell for common Muslims Ijtihad was a creative and imaginative impulse. Muslim scholars are still speculative and imprecise about Ijtihad nature and generally the Ijtihad term implies all to an interpretive approach or legal analogical reasoning. Unlike the allow jurists who knowledgably practiced their Ijtihad technicalities in their private auspices ordinary Muslims before the night club century employed their initiative, ima ginative and creative impulse to practice Ijtihad in their day-to-day life and environment to meet their life necessities within the cloth of their Islamic set of beliefs, ethics, and Quranic notions.An Alternative Approach Qua Creative and Imaginative momentum1. An Alternative Approach Creative ImpulseThe contemporary Iranian sociologist, Dr. Ali Shariati suggests an alternative approach to Ijtihad i.e creative impulse and conception (Ibrahim, 2008, P.188) essentially to emancipate Muslim prospects and construct a new world that would stimulate the Islamic civilization to flourish. Earlier Muslim thinkers of the second period of the nineteenth centuries initiated such a trend of thinking, unfortunately such a refreshing wave was suffocated by the reputed jurists of the time because for them it might create among the Muslims confusion and disunity which were already swamping the nation. In realty, they did not like the very idea of Ijtihad as creative and imaginative impulse beca use they were captives of classical technical Ijtihad they also perceived this movement as a threat to their social status and even to their source of revenues.For example the Quran has a great creative impulse as inspiring force behind the birth of the flourishing sciences at a time when Muslim began reflecting on Quranic notions and its inductive reasoning. The dynamic notions of installation and universe in the Quran stirred evolutionary movements the Quran knowledge also constitute of historical notions that urged its readers to rethink the cited experience of mankind in the Quran etc Then in so being, by the fourteenth century, a new trend of theological, mathematic, scientific, astronomic and philosophical inquiries were initiated. Sadly this legacy did not last for long, and then the qua creative of Islamic thought endured rapid decline as a result of internal Muslim-turbulences such as the occurrence of rational conservatism Muslims, sectarian storms sciences declined rapi dly dapple more stiff theory of Ijtihad rulings and narrower prospectus prevailed. The door for Ijtihad was closed and never opened again? Any attempts to free qua creative of Islamic thought -have been tainted by the orthodox and dogmatic radical trends with cynicism kufr and innovations bidah up till now.It seems that the application of Ijtihad that was approved by the Prophet is qua creative thinking as he did not restrain it by methodology similarly although there is no explicit Quranic text on Ijtihad, the Quranic justification to sensible enquiry and thinking is also not attached by certain attitude of Ijtihad. Hence, it becomes so clear that the Prophet, peace be upon him, also considered Ijtihad as a creative impulse rather than technical and legal reasoning which later was developed in affluence.Alas, the methodology of Ijtihad has been encapsulated in the scope of principle of jurisprudences while they are themselves an artefact of Ijtihad. In the course of time this me thodology has been dramatically shaped by several factors such as sectarianism, political atmosphere of monarchic caliphate, figurative thought such as analogy (qiyas) and clustered accord such as consensus and so resulted into an acerb cost for Ijtihad. It ludicrously imposes restrictions on thinking by construed culture and watertight traditions alternatively, free imaginative and creative reasoning would be enhanced and orientated with an ethical and innate Islamic approach of regulations.2. An Alternative Approach Imaginative Thinking to IjtihadImaginative insight is not yet encapsulated by procedures and definitions good example of Ijtihad Quran seems to provide symbols and markers of the unique thinking attribute such as innateness, imagination, and constructive criticism which inspire quite a good deal the creative mind for new ingenious ideas. The thinking is one of the greatest Creators gifts and sign of His creation that can fit as divine example of Gods power of crea tion. The imaginative thinking of bien-fait mind of a Muslim thinker can be also glistened by sources and tainted by cultural and religious influence, it is therefore to be explored and explained fittingly to avoid being trapped in its tawdry prospectsFor instance, imagination is required to grasp the essence of these Sunnis Prophetic statements upheld in a famous hadith in which the Prophet instructed Pursue knowledge even to China, for its pursuance is the sacred duty of every Muslim. ( Al-Bukhari , V. 4, p.357 and in a further hadith explained that wisdom was the lost property of the believer he was permitted to it wherever he found it. (Al-Tirmidhi, v.1, p.245) Hence, wisdom and knowledge must, therefore have been the ultimate achievements of human marvellous and creative thinking. The outcomes of creative thinking are often experienced in global spirituality and far beyond geographical settings or physical objects. Hopefully those sages of Muslim societies wisely adopt an i maginative thinking in their agendas of deliberations to inspire them into the genuine visions caused them to narrow the remoteness and role between the intellect and the culture commit themselves to better serving human fraternity, solidarity and global civilization.Furthermore Quranic verse which states that Good and evil cannot be equalised. propel evil with goodness those who are foes become your best friends. (Quran, 4134), bring out you to envisage a different future, reasoning on this verse without use imagination does not help to get near its essence. So imagination is here an input to a better future, it is also the input to a fine society. Imaginative Ijtihad must cooperate with legal reasoning without being hampered by it.Imaginative and creative Ijtihad should be therefore adopted by mujtahids to practice true Ijtihad, which cannot be a true Ijtihad unless scholars are free to express their opinions and others are free to criticize them if they make errors. (Smock, 2 004, p.4) Novelty and success of Muslim nation necessitates the absolute involvement of the average Muslims in practice of a creative impulse Ijtihad to unravel their every day dilemmas. The rationale is not the only legitimate way to revelation, theological debates should be also left open to average Muslims to express their alternate notions of reality within the given sense of human innateness, which enables them to morally sense what is right and what is wrong.performing Ijtihad as imaginative impulse, creative thinking or legal reasoning accrues potential dangers that of being confined in the retrains of the past Ijtihad. For example although few Muslim scholars had attempted to ban slavery such as the Algerian scholar Ahmed b. Yahya al-Wansharisi whose famous fatwa described slavery as a chagrin and a servitude caused by previous or current unbelief, and having its purpose as to discourage unbelief(Clearence-Smith, 2006, p.28) most traditional scholars have failed to prohibit slavery, neglecting the essential universal Quranic teachings of human social-equality since the slavery practice had always subsisted, the scholars were letdown by their poorer imagination and vague them from accomplishing an insight-change as they could not imagine a world free of slaves, so-many Muslim scholars rather hold on the opinionative Ijtihad of there is nothing wrong with maintaining the evil institutions of slavery up-till- nowDispute over Opinionative IjtihadVerily, the Muslim Shiites and Sunnis opinions are clashingly divided on the issue of what kind of Ijtihad is forbidden in Islam Unlike fiqh Al-ather narrative based hadith approach to Ijtihad-that thrived in Shiite Jafari, Sunnis Malliki and Hanbali schools, fiqh alray developed in Iraq as (jurisprudence based on personal analogical efforts This trend, which early on crystallized in the Hanafi School, fostered reasoning by analogy (Qiyas or Ijtihad Alray) and juridical preference (Istihsan). (Crow, 2005, p. 12 ). But how each school envisaged the trend of Ijtihad is a contradictory problem?This sort of Ijtihad is forbidden according to Shiite Islam and Hanbali School while it is permitted in other Sunni schools and considered as valid proof as Quran and Sunnah in determining Shariah rulings believing that the Islamic rulings lendable in Quran and Sunnah are finite and limited while situations and actions are not. They therefore ruled out in the cases which had no ruling by divine text, the mujtahids must do work his personal thinking to make a new ruling. This permission has been grounded on some narrated ahadith from the Prophet and the most famous one is the Prophets hadith when he sent to Yemen, the companion Muadh Ibn Jabal, he question him on how he would issue rulings there. He replied In contour with the Book. And if it is not in the book? I will mold the Sunnah of the Prophet. And if it is not in the Sunnah of the Prophet? I will exercise my own opinion (Ajtahidu ra yi) he r eplied. (Abu Dawud, V.3, p. 303)In fact, Sunni Muslims differ on what is Ijtihad al-ray and how is going to be envisaged as binding testimony in shariah? Al-Shafii maintains that the sole valid Ijtihad is qiyas. Nevertheless some other Sunni jurists see beside qyias as Ijtihad alray finding judicial preference istihsan by jurists personal deliberations in quite independent cases on the base of justice and truth. Similarly with public-interest istislah as weighing one thing as more convenient than another(prenominal) some others counted too as an add-on in opinionative Ijtihad anyway to the principles of jurisprudence. (Coulson, 1964, p. 53-64)In contrast the Shiite Islam believes, that Quran and Sunnah are complete and adequate it therefore rejects and prohibits both Ijtihad alra y, especially analogy. Shiite Jurists back up their view with so many relevant Quranic verses and ahadith from their Imams and reject the very idea of revering qyias as absolute because it is a type of con jecture and misleading methodology that can generate various errors. Despite their anti-qiyas attitude, they anonymously adopted the aspects of the principle of jurisprudence.The right of such Ijtihad proved the Sunnis wrong in practice if everyone is allowed to exercise and revere his own interpretive opinion, and then Islam as religion would be distorted. It might have been for this reason that the validity of independent Ijtihad was gradually cancelled by instructing Sunni mujtahids to exercise taqlid of the four Sunnis famous schools of thought, in the absence of the Abbasid political impulsion. Nevertheless, Ijtihad should not be left hijacked by classical sectarian schools fundamentals and special elite of Muslim scholars whether in Shiites or Sunnis, then what kind of Ijtihad should be forbidden in Islam?4. The kind of forbidden IjtihadWhether is the narrow legal definition of Ijtihad as a struggle of intellectual process to interpret primary sources and profit rulings