DAAYIEE'S PLACE OF INNER PEACE

FREE WILL AND IJTIHAD

Muslims should utilize ijtihad and other Islamic religious studies' methodologies to apply currently recognized human rights standards, as incorporated in the UN Declaration of Human Rights, to compare and reassess current interpretations of shari’ah law. Such review and revision respond to the needs of Muslim men, women, children and sexual minorities by utilizing international human rights standards to implement legal and social change, removing the current ill-will that support human rights violations.

IJTIHAD METHODOLOGY: INTERPRETIVE PRINCIPLES
FOR SHARI'AH

Ijtihad means reviewing Quran, authentic Sunnah and reinterpreting them based upon new circumstances. Ijtihad helps keep Shari’ah contemporary with the challenges of new locales and times. Ijtihad is an intellectual discipline that is not limited to Islam alone. Secular legal thinkers also use Ijtihad methodology to form laws that support public policies. The difference between Islamic Ijtihad and secular legal reasoning is its sources; Muslims use the Quran and authentic Sunnah as their main sources to render decisions while secular legal thinkers refer to state constitutions and bylaws as well as precedent cases to develop law.

Ijtihad is based upon review from various approaches to the text:

(1) a definite source and a definite meaning;

(2) a definite source and a probable meaning;

(3) a probable source and a definite meaning; and

(4) a probable source and a probable meaning.

By examining these possibilities, every question could have a simple, straight-forward response and yet, at times, a response may require extensive research and review before arriving at a conclusion.

Living in the West has its advantages for Muslims. Muslims from many diverse backgrounds live under the same legal system that provides them the freedom to practice Islam. In the West, Muslims have the freedom to question, read, assemble and freely discuss issues of concern within their faith.

I am uniquely qualified to offer qualified and relevant guidance to my clients because of my training in Shari’ah Sciences and Quranic Interpretation, Arabic language, as well as my cultural exposure living and studying in Northern Africa, Middle East, Southeast Asia, China, Europe and North America. My services to you are informed by my legal experience, and years of pastoral counseling for individuals, couples and families.

As your counselor, I employ my specialized skills and experience to assist you in finding possible solutions to challenges you may be facing. Through the counseling sessions I help you reach your personal goals with Shari’ah as one of your guiding principles.

SEEK BETTER
UNDERSTANDING THROUGH PROGRESSIVE IDEOLOGIES
-APPLIED ISLAMICS-

   Throughout my career, there have been a number of modern Islamic scholars that shaped my interpretation of Quran, Sunnah and Hadith. Scholars such as Fazlur Rahman, Mahmoud Mohammad Taha, Abdullahi Ahmed An-Na'im, Jaber Taha Al-Alawani, Mahammad Arkoun, Irene Oh and Scott Siraj Kugle have been instrumental in helping me adjust the parameters of Islamic history and theological development and how to question obvious misrepresentations of ancient scholarship. It is through this process of education did I become cognizant that not all Islamic scholars teach Islam from Quran.

   The progressive philosophy of reforming Quranic interpretations requires a review of our historical past. Knowledge gleaned from such a review, which must take into account analysis of Quran thematically, and specifically outline all potential meanings. After comparison to the legal standards of western societies, e.g., the UN Declaration of Human Rights, which utilizes constitutionalism, freedom of speech, and formulations of democratic elections and governance, should we find the ancient theories remain applicable to our situation today, then it should be applied.

   However, should the review reveal there are areas that are nebulous, unclear or appear impossible to find compatibility, then it is incumbent upon us to have a thorough review of what is applicable and what is not applicable. Therefore, when there is no viable way to follow step-by- step what was done in the ancient past, a different direction must be sought. Thus, it is incumbent upon Muslims to seek new resolutions that meet their needs for today, compiling and applying what may be consistent with the past and incorporating new measures derived through ijtihad.

     Needless to say, this means Muslims must remain open, willing and flexible in adapting new formulations of Islamic religious thought and fiqh responses through an ijtihadi-oriented review for those aspects that are not clear and definitive.

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