the absolute (muṭlaq) and the qualified (muqayyad), the ambiguous (mujmal) and the clarified (mubayyan), the abrogating (nāsikh) and the abrogated (mansūkh), together with the methods for reconciling and giving preference when texts seem to conflict, and every other topic the mujtahid must command—matters set out in detail in the specialist works on legal theory.

When these conditions are fulfilled in a scholar, and Allah grants him a sound grasp of the Quran and the Sunnah of His Messenger ﷺ, and he relies upon Allah, devotes himself to extensive study and review, and benefits from the words of the early imams and leading scholars, then Allah will surely guide him to success.

We therefore recognise the error of those who say, “The gate of ijtihād is closed.” It is, in fact, open—but only to the one who possesses the key prepared for it. Equally mistaken are the rash youths who thrust themselves, unarmed, into this perilous field.

So we ask Allah to guide everyone. Allah knows best. May blessings and peace be upon our Prophet Muḥammad, his family, and his Companions.