- ?? 1944
- No Internet sources
- Categories: Aga Khan III ·· Cultural Homogenisation ·· Development Strategies ·· Economics & Development ·· Editor's Choice ·· Education ·· Faith & Religion ·· Glimpses of Islam (book) ·· Healthcare ·· Incomplete ·· Inspiration from Faith ·· Islam (Interpretation) ·· K.K. Aziz Collection Vol I & II (book) ·· Knowledge & Intellect ·· Pakistan ·· Partnerships & Collaboration ·· Pluralism ·· Poverty, Access, Opportunity & Equity ·· Published ·· Research & New Knowledge ·· Society (Modernity & Tradition) ·· Society (Ummah) ·· Values ·· Written Works
It must not be forgotten that, according to the principle of Ijma already mentioned, the interpretation of the precepts and laws which regulate the lives of the Faithful, as laid down in the Qur’an and in the Traditions of the Prophet, can be done at any time and for any generation. Such an interpretation, by means of the Ijtihad which is a personal and living research, can be made, within the general limits of the Qur’an and Traditions. The suppleness of Muslim Law enhances its value, and its broad lines leave room for vigorous growth and adaptation to the changing and unforeseeable circumstances of international life. Muslim Law must, therefore, be freed of the rigid character, given to it by ancient codifications. It would be erroneous to assume that the door to interpretation has been shut, because the four leading juridical schools of Muslim orthodoxy had already decided, for all time, as to the prescriptions of Muslim Law.
Even with regard to these four schools (Hanafite, Shafi’ite, Malikite and Hanbalite), an individual Muslim is free to choose among them the rules to follow on different points; and to do that, he may not be obliged to strictly adhere to a single school. The practical result of this universally admitted freedom is quite obvious; it simplifies the carrying on of law and more easily meets modern conditions of life.
As regards the Qur’an, we stress the fact, that to be better understood — without being blindly attached to the exegesis of ancient authorities — it would inspire Muslims to a revival of religious thought and action. The Traditions and Sayings of the Prophet are to be seriously and critically studied with a view to freeing them from posterior deviations and infiltrations. As regards the four juridical schools, we may point out that their divergences are of little importance, and there are no antagonisms between them.