The Methodological Foundation of Ijtihād
The Qur’anic story of the divine command to Prophet Abraham (peace be upon him) to sacrifice his son Ishmael stands among the most significant methodological foundations of ijtihād (juridical reasoning). This narrative constitutes an unequivocal Qur’anic text, certain both in transmission and meaning; therefore, it can legitimately serve as a basis for juridical inference (istinbāṭ).
Prophets Abraham and Ishmael (peace be upon them) exhibited absolute submission before the divine command. In this event, neither the father nor the son questioned God’s order through conventional human notions of justice assessment or emotional considerations, even though, on the surface, the command could have appeared unjust or morally troubling. This reveals that the mysteries underlying divine commands and prohibitions often transcend ordinary human understanding.
Contemporary Critiques and the Validity of Revelation
In contemporary times, a trend has emerged that seeks to set aside certain Islamic rulings merely on the grounds that they seem “unjust” or “inhumane.” Yet, these rulings possess full validity in terms of transmission, meaning, and absence of conflicting textual proof, and they rest upon the same foundations that jurists employ in other areas of jurisprudence.
Instances such as the wife’s lack of unilateral right to annul marriage under certain conditions, discrepancies between male and female blood money (diyah), or differences in testimonial requirements constitute examples where emotional or conventional standards of justice cannot serve as decisive criteria. Were such standards to be applied, the same objection raised against the command to sacrifice Ishmael would reappear here as well. Revelation, however, does not rule out the existence of higher divine purposes or spiritual tests within these ordinances.
The Universality of Islam vs. Personal Preferences
Some imagine that in order for Islam to attain “universality,” it is necessary to relinquish certain definitive rulings. Yet we are not more compassionate or wise than the Divine Lawgiver, the Prophet (peace be upon him and his family) or the Imams (peace be upon them). Religion possesses its own logic and coherent structure; the task of the religious scholar is to expound and promote what Islam has brought, not to modify it according to personal preference.
The Scope and Limits of Human Reason (‘Aql)
Reason (‘aql) is indeed a divine guide, but its scope of effectiveness is limited. It serves as a proof in the realm of causes and obedience, and in establishing the principles; however, in uncovering the totality of overarching benefits and purposes behind divine rulings, its capacity remains constrained. Accordingly, encountering scriptural texts—especially after reflecting on the story of Abraham and Ishmael—requires rigorous intellectual humility and restraint from hasty judgments.
