The institutionalization of the ijtihad institution in the Rashedin caliphate

Ijtihad has no meaning in the real sense of the presence of the Prophet of Islam and the first movements of ijtihadi have necessitated a short while after the accessibility to the source of revelation. When the caliphate's turn came to the second caliph, the storm of the Islamic conquests of the east and west of the world quickly swept through that era, and it was not until the Islamic revolution spread across the width of the two empires of the Eastern Roman Empire and the Sassanid Empire. Major political developments from Islamic conquests over a short period of time could have been the source of great changes in jurisprudential knowledge and the principle of political rule was established, but the caliph restored all of the public and political institutions of the newly created lands to its previous structure and allowed this jurisprudence to enter into legal areas Did not give a public rights. The second caliph according to his personal morals, went on to worship Ejtehadat. The letter of the second Caliph to the Shori'ah Ghazi is considered as the first charter of ijtihad and the giving of a fatwa, in this charter Ijtihad is considered very difficult and only a choice for necessities. The process of issuing fatwas and ijtihad during the caliphate of Usman continued in the same way. At the same time, a group of Companions who were known as the jurisprudents, were ijtihad.