Ijtihad ialah suatu proses kajian dan penyelidikan yang dilakukan secara bersungguh-sungguh oleh para mujtahid untuk mengeluarkan fatwa atau menerbitkan hukum-hukam yang bersifat amali. Proses ijtihad hanya berlaku terhadap hukum-hukam yang tidak jelas dalam al-Quran atau al-Sunnah.
Secara umum, ijtihad dapat dibahagikan kepada dua bahagian, iaitu ijtihad fardi dan ijtihad jami’i.
1. Ijtihad fardi adalah ijtihad yang dilakukan oleh perseorangan atau beberapa orang tetapi tak ada keterangan yang menyatakan bahwa semua mujtahid lainnya menyetujuinya dalam suatu perkara.
Ijtihad seperti inilah yang pernah dibenarkan oleh Nabi SAW kepada Muaz ketika menggutus beliau untuk menjadi qadhi di yaman.
2. Ijtihad jami’i adalah ijtihad dalam sesuatu perkara yang disepakati oleh semua mujtahidin.
Ijtihad semacam ini yang dimaksud oleh hadist Ali pada waktu beliau menanyakan kepada Nabi SAW tentang urusan yang menimpa masyarakat tidak diketemukan hukumnya dalam Al-Qur’an dan sunnah. Ketika itu Nabi SAW bersabda yang bermaksud:
"Kumpullah untuk menghadapi masalah itu orang-orang yang berilmu dari masing-masing orang mu’min dan jadikanlah hal ini masalah yang dimusyawarahkan diantara kamu dan janganlah kamu memutuskan hal itu dengan pendapat orang seorang. (HR. Ibnu Abd barr)
Contoh lain dari ijtihad jami’i ialah kesepakatan sahabat mendukung/mengangkat Abu bakar sebagai khalifah dan kesepakatan mereka terhadap tindakan Abu bakar yang menunjuk Umar sebagai penggantinya.
Juga kesepakatan mereka mendukung anjuran Umar mengumpulkan/menulis Al-Qur’an dalam satu mushaf, padahal yang demikian itu belum pernah dilakukan dimasa nabi.
Inilah dua jenis ijtihad yang dibenarkan oleh syara'. Pada dasarnya, ijtihad adalah adalah daya upaya fikiran minda para mujtahid untuk menemukan dalil hukum tentang sesuatu masalah baru yang tidak jelas nashnya di dalam al-Quran dan sunnah Rasulullah SAW.
Para mujtahidin mazhab mempunyai kaedah dan rumusan tersendiri untuk mencari jawapan bagi sesuatu permasalahan baru dalam Islam. Maksudnya, setiap mazhab mempunyai manhaj atau methodologinya yang tersendiri ketika berijtihad.
Walau bagaimanapun, rujukan utama mereka adalah al-Quran dan sunnah mutawatir. Apabila tiada jawapan yang jelas dan kukuh dari kedua-dua sumber utama syara', iaitu al-Quran dan sunnah mutawatir, para mujtahidin akan berijtihad dengan menggunakan ijma, qiyas, hadis ahad, istihsan, maslahah, istishab, amalan penduduk Medina, ra'i para sahabat, sadd al-dhara'i, uruf dll untuk mengeluarkan fatwa bagi masalah tersebut.
Contohnya;
1) Dalam Mazhab Hanafi, susunan dan turutan hierarchy yang digunakan untuk ijtihad adalah:
Al-Quran --> Sunnah Mutawatir --> Istihsan --> Qiyas --> Ijma'
--> Sunnah Ahad --> Ra'i of Sahabi --> Urf --> Istishab.
2) Dalam Mazhab Maliki, susunan dan turutan hierarchy yang digunakan untuk ijtihad adalah:
Al-Quran --> Sunnah Mutawatir --> Amal of Medina/Ijma' --> Maslahah --> Qiyas --> Sunnah Ahad --> Ra'i of Sahabi --> Sadd al-Dhara'i --> Urf --> Istishab.
3) Dalam Mazhab Shafi'i, susunan dan turutan hierarchy yang digunakan untuk ijtihad adalah:
Al-Quran --> Sunnah Mutawatir --> Ijma' of Sahabi --> Sunnah Ahad --> Ra’i of Sahabi --> Istishab --> Qiyas.
4) Dalam Mazhab Hambali, susunan dan turutan hierarchy yang digunakan untuk ijtihad adalah:
Al-Quran --> Sunnah Mutawatir --> Sunnah Ahad --> Ra’i of Sahabi --> Ijma' --> Qiyas --> Maslahah --> Istihsan --> Sadd al-Dhara'i --> Istishab.
Ringkasan:
1) Rujukan setiap mazhab dalam Islam adalah al-Quran dan sunnah mutawatir.
2) Jika tiada penjelasan yang kukuh dari al-Quran dan sunnah mutawatir, para mujtahidin akan berijtihad dengan menggunakan ilmu pengetahuan dan daya fikiran mereka (istihsan, maslahah, istishab, amalan penduduk Medina, ra'i para sahabat, sadd al-dhara'i, uruf dll).
3) Ijtihad hanya berlaku ke atas masalah baru yang tidak jelas nashnya di dalam al-Quran dan sunnah mutawatir.
4) Khilaf atau perbezaan pendapat dikalangan ulama hanya berlaku apabila al-Quran dan sunnah mutawatir tidak ada penjelasan yang kukuh.
5) Khilaf atau perbezaan pendapat dikalangan ulama berlaku kerana para mujtahidin menggunakan methodologi atau formula (kaedah ijtihad) yang berbeza-beza ketika berijtihad untuk mencari jawapan (fatwa) bagi suatu masalah baru dalam Islam.
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Ijtihad is an Islamic legal term that means "independent reasoning" or "the utmost effort an individual can put forth in an activity by using both the Quran and Hadith as resources to find a solution to a religious problem.
The term Ijtihad is not a Quranic term. It was originated from a conversation that was reported in a hadith. The Prophet (pbuh) and one of his companion, Mu‘adz Ibn Jabal, was being sent to govern the territory of Yemen:
The Prophet asked: ‘How will you judge the cases that come to you?’ He replied: ‘I will judge according to the Book of Allah’. ‘But if you do not get anything there, what will you do?’, the Prophet asked. He said: ‘I will refer to the Sunnah of the Prophet’. ‘But if you do not get it even there, what will you do?’, the Prophet asked again. He replied: ‘I will exercise my judgment.’
Hearing this the Prophet patted Mu‘adh on the shoulder and said: ‘Praise be to Allah who has guided the Messenger of His Messenger to what pleases His Messenger’. (Nisa’i: No. 1327)
The Arabic for the words: ‘I will exercise my judgment’ are 'ajtahidu rai' from which the term Ijtihad is derived. In other words, the area of Ijtihad is the area in which the primary source of Islamic Syariah (al-Quran and as-Sunnah) is unclear or silence about an arising problem.
This is when the scholars must use their own common sense, intellect and experience to arrive at an opinion that should be in conformity with the spirit of Islam. The ability of personal reasoning (ijtihad) is a magnificent favor of Allah. The exercising of ijtihad is a virtue if it is done correctly.
Even if someone is mistaken in his ijtihad, he still would receive one reward. The Holy Prophet Muhammad (PBUH) had encouraged and urged his follower to practice this quality and condemned the failure to practice it.
A sizeable number of the Prophet's Companions practiced their ijtihad during the Prophet lifetime. For example, the Asar prayer incident at Banu Qurayza that took place in 627 AD (5 AH). Another incident where the Companions practiced ijtihad is when 2 sahabi did dry ablution (tayammum) for prayer when no water was found.
After the death of the Prophet, the Companions conducted their ijtihad on a larger scale to solve the problems of the community. This action was a need of the time and it was a guidance and preparation for the future.
Being a higher authority, sometimes the Prophet accepted his Companions' ijtihad and changed his personal opinion as it happened on the occasion during the battle of Badr. While on other occasions he modified or canceled it, as had happened to his own ijtihad when the divine revelation sometimes confirmed it and sometimes abrogated it.
The Prophet practiced his personal reasoning about questions in every field. Likewise, his Companions also exercised their ijtihad about issues of every aspect whether they were political, financial, judicial, civil or criminal, pure religious or social, and personal or communal.
The Prophet's Companions exercised their ijtihad during his lifetime but not frequently. There are two main reasons for this infrequency. First, the simplicity of that period did not create many new issues. As a result, there was no need for the excessive use of ijtihad.
The other reason was the presence of the Prophet among people since he was the cradle of divine revelation. When an issue appeared, sometimes the divine revelation came down, while on other occasions he answered through his own ijtihad.
The Companions were actually in need of exercising their ijtihad about issues when both of the Islamic sources (al-Quran and as-Sunnah) were silent or they could not have immediate access to them.
The ability of ijtihad is a great blessing of Almighty Allah. The real gratitude for this favor is to benefit humankind through utilizing it for solving their problems. The exercise of ijtihad by the Prophet's Companions during his lifetime demonstrates its great importance and the tremendous need for it.
In that period the Prophet was among them and the new divine revelations were also coming down to him one after another. Furthermore, human society at that time was very simple. Still, even then the Prophet's followers needed to practice their ijtihad for the solution of their various problems.
Consider the present age which is full of complications and enormous new issues. It is the duty of Muslim scholars to answer the challenge of the times and solve the new problems through exercising their ijtihad in the light of Qur'an and Sunnah of the Prophet Muhammad (PBUH).
Wallahu'alam
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