Ijtihad, Taqlid, and intellectual freedom – these three things are the three pillars of the intellectual system of religion. Even a slight imbalance in them can turn the entire understanding of religion either into stagnation or chaos. Ijtihad is not actually the self-will of the intellect, but rather the organized struggle of the intellect in the shadow of revelation. It comes into action where the text is silent or where there is room for multiple understandings. For this, mere intelligence is not enough; rather, a deep understanding of the Quran and Sunnah, mastery of the principles of jurisprudence, a taste for the Arabic language, and an awareness of the objectives of Sharia are essential. That is why Ijtihad is neither the right of every person nor the field for every issue in every era.
Taqlid, which is nowadays condemned as intellectual slavery, is actually a scientific trust and protection for the common person, just as a patient trusts a doctor without knowing the secrets of medicine. Similarly, a non-Mujtahid trusts those who have greater knowledge and insight than himself. This trust is not a negation of reason, but rather an acknowledgement of specialization. Yes, when Taqlid turns into an escape from evidence, a sanctification of the sect, and a denial of the possibility of error, then it does not serve the religion, but rather becomes a prison for the religion. As for intellectual freedom, Islam keeps it within moral and ideological boundaries instead of leaving it unbridled. Here, there is an invitation to think, but no permission to break; encouragement to ask questions, but not to rebel against the text; reason has been given a lamp, but it is not allowed to claim to be the sun.
The tragedy is that today, on the one hand, every novice mind considers himself a Mujtahid, and on the other hand, in some circles, centuries-old opinions have been made the final word, whereas the beauty of religion lies in the fact that the text remains ثابت (Thabit - Firm), the understanding remains متحرک (Mutaharik - Dynamic), and freedom remains linked to responsibility, because where Ijtihad is bold but humble, Taqlid is strong but not blind, and intellectual freedom is broad but bounded, there religion becomes life and knowledge becomes worship.
