* I am indebted to Gavin Picken for reading the first draft of this article and Yasmin Amin for her valuable remarks on the final draft.
This paper focuses on developing arguments for a meta-ethical foundation of the theory of maqāṣid. I argue that maqāṣid al-sharīʿa , as
the modern context. Although they have different strands of thought, two main developments are noticed to be shared by the majority of them. First: the inclination towards the rationalization of Sharīʿa , second: increasing the number of maqāṣid s and reinterpreting their meanings. By studying how
méta-éthique: recherche d’une base épistémologique de la morale dans la pensée islamique classique
Le but visé par cet article consiste à évaluer de manière détaillée et analytique le fondement méta-éthique de la théorie connue sous le nom de maqāṣid al-sharīʿa , généralement traduite par “les buts
Imagination . Basingstoke : Palgrave Macmillan .
Chapra , Umar . 2008 . The Islamic Vision of Development in the Light of Maqāṣid Al-Sharīʿa . Jeddah : Islamic Research and Training Institute, Islamic Development Bank .
Duderija , Adis . 2014 . “ Contemporary Muslim Reformist Thought and
eight articles included in this thematic issue, some of which were not presented at the seminar. The articles included in this issue explore two main aspects related to the field of ethics, namely methodological themes ( maqāṣid, ʿ urf, taʾṣīl, ethical approach ) and applied cases and concepts (human
Islamic financial firms, Islamic economists mostly in academic settings, regulators within government institutions, and Sharia scholars who are both practitioners and academics, Rudnyckyj carefully provides context for ongoing debates over the purpose ( maqasid ) of Sharia within Islamic finance. His core
-Attar tries to problematize the meta-ethical foundation of the traditional theory of maqāṣid al-Sharīʿa (higher objectives of Sharia). Her critique of this theory is premised on her thesis that Qurʾanic ethics accepts objective moral values and thus allows for a moral epistemology based on human reason
étatized and positivized reading of God’s law for its larger ethical aims ( maqasid ).
It is precisely because this fine book touches on issues of broad comparative importance for Islamist politics that it raises questions stretching beyond its own horizons. Islam and the making of the nation is a
( awqāf) , taxes ( kharāj / ʿushr ), which all preserve the human necessities (which are subsumed under the universals/objectives of Islamic law, kulliyāt / maqāṣid al-sharīʿa ) such as preserving life and access to wealth. Human rights are subjective private claims ( ḥaqq khāṣṣ ) preserving and
)!” 75 Indeed, the same proof is used, unsurprisingly, in Bahmanyār’s (d. 459/1066) Taḥṣīl and al-Lawkarī’s (d. ca. 517/1123) Bayān al-ḥaqq , and is reproduced in al-Ghazālī’s (d. 505/1111) Maqāṣid al-falāsifa and al-Shahrastānī’s (d. 548/1153) Milal . 76 Al-Rāzī also remarks that Abū l