Introduction

The concept of Ijtihad (independent reasoning) is a dynamic and intellectually vibrant principle in Islamic jurisprudence. It enables the reinterpretation of Shariah in light of new challenges and circumstances. Allama Muhammad Iqbal, one of the greatest modern Muslim thinkers, reimagined Ijtihad as the engine of Islamic renewal, essential for the reconstruction of Muslim thought. In an era of scientific advancement and globalization, Iqbal’s reinterpretation of Ijtihad provides an essential framework for Islamic societies to reconcile tradition with modernity.

Understanding Ijtihad in Islamic Thought

The term Ijtihad comes from the root word juhd, meaning to strive or exert effort. In Islamic law, it refers to the use of reason and interpretation by qualified scholars to derive legal rulings in cases not explicitly addressed by the Qur’an or Sunnah.

Classical Definition

• Ijtihad is performed by a mujtahid—a scholar deeply trained in Fiqh, Arabic, Qur’an, Hadith, and legal principles (Usul al-Fiqh).

Role in Islamic Legal Evolution

• Enabled jurists to respond to new situations in a diverse and expanding Muslim world
• Led to the development of multiple madhahib (schools of thought)
• Historically associated with creativity, flexibility, and adaptation

However, by the 14th century, the practice of Ijtihad was largely curtailed, with many scholars declaring the “Gates of Ijtihad closed.”

Allama Iqbal’s Reinterpretation of Ijtihad

In his seminal work, “The Reconstruction of Religious Thought in Islam”, Allama Iqbal provides a philosophical revival of Ijtihad as the heart of Islamic reform.

1. Ijtihad as a Principle of Dynamism

Iqbal asserts that Islam is not a static religion but one that evolves with the moral and intellectual development of humanity.

“The spirit of Ijtihad is the spirit of freedom and progress.” — Iqbal

He argues that Islam empowers the community to engage with changing realities, provided it remains within the ethical bounds of the Qur’an.

2. Ijtihad and the Role of the State

Iqbal proposes that Ijtihad should no longer be a monopoly of individual jurists, but rather be institutionalized within the legislative framework of a modern Islamic state.

“The transfer of the power of Ijtihad from individual representatives of schools to the legislative assemblies is a step in the right direction.”

In essence, parliaments and scholars together can derive solutions based on Islamic values while addressing modern political, economic, and social complexities.

3. Ijtihad and Reconstruction of Religious Thought

Iqbal calls for a reconstruction of Islamic theology, where Ijtihad is a creative intellectual tool to bridge science and faith, reason and revelation.

• Emphasizes rationality, psychology, sociology, and modern philosophy as valid instruments in interpreting Islam
• Challenges taqlid (blind imitation) and promotes intellectual liberty within an Islamic framework

4. Ijtihad and Modern Science

Iqbal sees modern science as not contradictory but complementary to Islam.
Ijtihad must help interpret:

• Bioethics (e.g., cloning, organ donation)
• Economics (e.g., Islamic banking)
• Politics (e.g., democracy, human rights)
• Environmental issues and technology (e.g., AI, digital privacy)

How Ijtihad Can Be Made Possible in the Modern Age

1. Institutionalizing Ijtihad

• Form independent Ijtihad councils with scholars of Shariah, science, economics, law, and sociology
• Ensure inclusiveness: representation from Sunni and Shia sects, both genders, and various disciplines
• Example: The Islamic Fiqh Academy in India and OIC’s International Islamic Fiqh Academy

2. Legal and Parliamentary Reforms

• Encourage Islamic constitutional democracies to embed Ijtihad as a legislative tool
• Lawmaking bodies should have Shariah advisory boards
• Example: Pakistan’s Council of Islamic Ideology and Federal Shariat Court

3. Educational Reforms

• Revise Madrassa and university curricula to include critical thinking, comparative religion, and modern sciences
• Train a new generation of mujtahids equipped with classical and contemporary tools
• Blend traditional Ijtihad training (Usul al-Fiqh) with modern epistemology

4. Women and Ijtihad

• Encourage qualified female scholars to participate in Ijtihad
• Historically, women like Aisha (RA) were jurists and scholars
• Modern scholars like Dr. Amina Wadud advocate for inclusive interpretation

5. Global Ijtihad Collaboration

• Establish transnational Ijtihad platforms to tackle issues like:
  • Climate change
  • Refugee crises
  • Medical ethics
  • Digital currency
• Promote ijtihad al-jama’i (collective reasoning) for broader legitimacy

6. Curbing Extremism through Ijtihad

• Use Ijtihad to combat extremist interpretations
• Reinforce the ethical, tolerant, and humanist essence of Islam
• Promote Wasatiyyah (moderation) as a Qur’anic principle

Iqbal’s Legacy and the Reawakening of Muslim Societies

Iqbal’s vision of Ijtihad is not just legalistic, but civilizational. He sees Islam as:

• A moral force
• A socio-political philosophy
• A dynamic worldview, not confined to the past

His call for Ijtihad is echoed today in:

• Reform movements in Turkey, Indonesia, Malaysia
• Efforts for Islamic finance, gender justice, and human rights under Shariah

Conclusion

Allama Iqbal reinvigorated the principle of Ijtihad as the soul of Islamic revival, advocating for intellectual liberation, legislative adaptation, and ethical creativity within the bounds of Islam. His vision remains a beacon for modern Muslim societies facing challenges of globalization, technology, and socio-political change. To make Ijtihad a functional reality in the modern age, there must be an integration of classical wisdom with contemporary knowledge, underpinned by sincerity, scholarship, and collective vision.

“Nations are born in the hearts of poets, they prosper and die in the hands of politicians.” — Allama Iqbal

✅ Visual Summary Table: Ijtihad in Classical Islam vs Iqbal’s Reformist Vision