Rahman historical findings about the evolution of the four basic principles (Al-Qur'an, Sunnah, diligence and Ijma '), in his book Islamic Methodology in History (1965), which dilatari by pergumulannya in efforts to reform (laws) of Islam in Pakistan, in turn has mengantarkannya on the agenda is even more important: The return of Al-Qur'an which is the heart ijtihadnya.
In this historical study, Rahman found the relationship between the organic ideal Sunna of the Prophet SAW-ijtihad and activity ijma '. For Rahman, the Muslim Sunna initial effort is the result of the personal, through the instrument qiyas, Sunna of the prophet SAW ideal body, which then become ijma 'Sunna, or the living. Here, Rahman explicitly draw a line to distinguish between the Sunna of the prophet SAW ideal on the one hand, people living with the Sunna, or the early Muslims ijma 'friends on the other side. Thus, ijma 'in origin is not static, but develop a democratic, creative and future oriented.
[8] However, because the success of the movement of the Hadith in which large-scale dikampanyekan Al-Syafi'i to replace sunah-diligence process - ijma ', the process of ijtihad-ijma' terjungkirbalikkan become ijma'-examination. As a result, ijma ', which was oriented to the front of a static and back to back: lock meeting kesepakan-Muslim past agreements. Reifikasi the peak of this effort is tertutupnya door, about four centuries to the Hijrah or the ten-Christian. [9]
Base on the findings of this historical, Rahman is bluntly rejected the doctrine of ijtihad tertutupnya door, or in effort pemilahannya to muthlaq, diligence masail fil, fil madzhab and diligence. Rahman jemmy this doctrine with a few steps: First (1), stressed that individual rights are not exclusive privilise the Muslim community in particular; The two (2), reject the qualifications odd about witchcraft as a mysterious individual requirements, and three (3), expanding the scope ranah diligence classic. The result is a conclusion Rahman: diligence both theoretical and practical are always open and never closed. [10]
But Rahman does not even seem to want the freedom of individual territorial areas that have been dibukanya-liberalisasinya as a result of the examination of the concept-a place hotbed of growth and diligence that wild, wanton, careless and not responsible. Individual and the desired effort Rahman is systematic, comprehensive and long-term. Diligence to prevent the sewenag-handed and that the individual responsible for that, ask methodology tafsirnya Rahman, who later organized the Chicago period. And this is the methodology in the context of the commentary Rahman dipandangnya as "the correct procedures for understanding the Qur'an" or "methode of the correct Interpreteting The Qur'an" [11] play a central role in the entire building's imagination. Methodology commentary ijtihadnya Rahman is the heart itself. This addition is based on the fact that Al-Qur'an as the main source of ijtihad, which is also more important is based on the view that all buildings must be reviewed under shari'a sinaran evidence of Al-Qur'an:
The entire uterus Syari'ah penilikan have become the target of fresh evidence in sinaran Al-Qur'an. One of Al-Qur'an a systematic and dare to do. [12]
However, the problem thus lies in the ability of Muslims to mengkonsepsi Al-Qur'an correctly. Rahman asserts:
not only back to the Al-Qur'an and the Sunna as done in the past, but an understanding of the keduanyalah that will provide leadership to us today. Back to the past is simple, of course, back keliang grave. And when we go back to the early generation of Muslims, must meet our understanding of life on the Al-Qur'an and Sunna
In this historical study, Rahman found the relationship between the organic ideal Sunna of the Prophet SAW-ijtihad and activity ijma '. For Rahman, the Muslim Sunna initial effort is the result of the personal, through the instrument qiyas, Sunna of the prophet SAW ideal body, which then become ijma 'Sunna, or the living. Here, Rahman explicitly draw a line to distinguish between the Sunna of the prophet SAW ideal on the one hand, people living with the Sunna, or the early Muslims ijma 'friends on the other side. Thus, ijma 'in origin is not static, but develop a democratic, creative and future oriented.
[8] However, because the success of the movement of the Hadith in which large-scale dikampanyekan Al-Syafi'i to replace sunah-diligence process - ijma ', the process of ijtihad-ijma' terjungkirbalikkan become ijma'-examination. As a result, ijma ', which was oriented to the front of a static and back to back: lock meeting kesepakan-Muslim past agreements. Reifikasi the peak of this effort is tertutupnya door, about four centuries to the Hijrah or the ten-Christian. [9]
Base on the findings of this historical, Rahman is bluntly rejected the doctrine of ijtihad tertutupnya door, or in effort pemilahannya to muthlaq, diligence masail fil, fil madzhab and diligence. Rahman jemmy this doctrine with a few steps: First (1), stressed that individual rights are not exclusive privilise the Muslim community in particular; The two (2), reject the qualifications odd about witchcraft as a mysterious individual requirements, and three (3), expanding the scope ranah diligence classic. The result is a conclusion Rahman: diligence both theoretical and practical are always open and never closed. [10]
But Rahman does not even seem to want the freedom of individual territorial areas that have been dibukanya-liberalisasinya as a result of the examination of the concept-a place hotbed of growth and diligence that wild, wanton, careless and not responsible. Individual and the desired effort Rahman is systematic, comprehensive and long-term. Diligence to prevent the sewenag-handed and that the individual responsible for that, ask methodology tafsirnya Rahman, who later organized the Chicago period. And this is the methodology in the context of the commentary Rahman dipandangnya as "the correct procedures for understanding the Qur'an" or "methode of the correct Interpreteting The Qur'an" [11] play a central role in the entire building's imagination. Methodology commentary ijtihadnya Rahman is the heart itself. This addition is based on the fact that Al-Qur'an as the main source of ijtihad, which is also more important is based on the view that all buildings must be reviewed under shari'a sinaran evidence of Al-Qur'an:
The entire uterus Syari'ah penilikan have become the target of fresh evidence in sinaran Al-Qur'an. One of Al-Qur'an a systematic and dare to do. [12]
However, the problem thus lies in the ability of Muslims to mengkonsepsi Al-Qur'an correctly. Rahman asserts:
not only back to the Al-Qur'an and the Sunna as done in the past, but an understanding of the keduanyalah that will provide leadership to us today. Back to the past is simple, of course, back keliang grave. And when we go back to the early generation of Muslims, must meet our understanding of life on the Al-Qur'an and Sunna
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