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Ijtihad (/ ˌ ɪ dʒ t ə ˈ h ɑː d / IJ-tə-HAHD; [1] Arabic: اجتهاد ijtihād [ʔidʒ.tihaːd], lit. ' physical effort ' or ' mental effort ') [2] is an Islamic legal term referring to independent reasoning by an expert in Islamic law, [3] or the thorough exertion of a jurist's mental faculty in finding a solution to a legal question. [2]
Principles of Islamic jurisprudence (Arabic: أصول الفقه, romanized: ʾUṣūl al-Fiqh) are traditional methodological principles used in Islamic jurisprudence (fiqh) for deriving the rulings of Islamic law ().
Fiqh (/ f iː k /; [1] Arabic: فقه) is Islamic jurisprudence. [2] Fiqh is often described as the style of human understanding and practices of the sharia; [3] that is, human understanding of the divine Islamic law as revealed in the Quran and the sunnah (the teachings and practices of the Islamic prophet Muhammad and his companions).
Nizari teachings emphasise independent reasoning or ijtihad; pluralism—the acceptance of racial, ethnic, cultural and inter-religious differences; and social justice. [2] Nizaris, along with Twelvers, adhere to the Jaʽfari school of jurisprudence. [3] The Aga Khan, currently Aga Khan V, is the spiritual leader and Imam of the Nizaris. [4]
[50] He remained faithful throughout his life to this school, whose doctrines he had mastered, but he nevertheless called for ijtihad (independent reasoning by one who is qualified) and discouraged taqlid. [59] Ibn Taymiyya had a simple life, most of which he dedicated to learning, writing, and teaching.
Istiḥsan (Arabic: اِسْتِحْسَان ) is an Arabic term for juristic discretion. In its literal sense it means "to consider something good". Muslim scholars may use it to express their preference for particular judgements in Islamic law over other possibilities.
Ijma' (Arabic: إجماع, romanized: ijmāʿ, lit. 'consensus', IPA: [ʔid͡ʒ.maːʕ]) is an Arabic term referring to the consensus or agreement of the Islamic community on a point of Islamic law.
The jurist Imam Abu Ishaq al-Shatibi (died 1388) also wrote on Maqasid Al-Sharia in his work Al-Muwafaqaat fi Usool al-Sharia.He defined maqasid al-shariah as "the attainment of good, welfare, advantage, benefits and warding off evil, injury, loss of the creatures". [8]