ideas regarding human beings, their relationship with God and their ethical responsibility will be compared with the ideas of a scholar whose contribution is today regarded as indespensible in the contemporary legal-ethical thinking, i.e. the maqāṣid -thinking of the Andalusian scholar Abū Isḥāq al
account of Sufi virtue ethics, which allows him to make targeted modifications to the classical theory of maqāṣid al-sharīʿa , or the purposes of legislation. The ideas of Fazlur Rahman challenge this approach by stressing the development of a genuine theory of social ethics from the Qurʾan able to deal
than “the Deputy ( nāʾib ) of the Imam.” 24 Al-Karakī’s main legal work, the Jāmiʿat al-maqāṣid , is a commentary on the ʿAllāma al-Ḥillī’s Qawāʿid al-aḥkām . It was written, so he tells us in a short preface, as a way to discharge some of his obligations towards the exalted, victorious, monarchical
maqāṣid al-sharīʿa (objectives of the Sharia). Most relevant to our discussion here is that al-Jabri states that the Islamic influence that calls for the public good and for social justice has been minor on Arab politics. Moreover, al-Jabri is very critical of gnosticism and Sufism, and their champions
Insāniyya Jadīda—Baḥth fī Falsafat Ṭāha ʿAbd al-Raḥmān [Humanity as a Horizon for Thought: Towards New Humanism—A Study in the Philosophy of Taha Abderrahmane]. Beirut: Markaz Maʿārif and Casablanca: Dār al-Maqāsid.
Arḥīla, ʿAbbās. 2013. Faylasūf fī al-Muwājaha: Qirāʾa fī Fikr
scholars considered the permissibility of ge food by focusing on the methods of genetic alteration, 5 from the framework of maqasid al-shariah (the purposes of Shari’a), on the grounds of necessity ( Dharurah ), chemical transformation ( Istihalah ), and combining permissible and non
Rechtsfragen’ und des ‘Gremiums der Obersten Gelehrten’ zählen. 927 Tatsächlich scheinen diese nämlich vor allem eine – qiyās al-maqāṣid genannten – technisch weniger anspruchsvolle Form von iǧtihād zu praktizieren, die nicht auf der Ermittlung des Urteilsgrunds ( ʿilla ) basiert, sondern vielmehr auf
Zur Instrumentalisierung der maqāṣid aš-šarīʿa als Instrument für politische Reformen siehe Rogler (2009), S. 22-6.
Siehe Ibn ʿAbd al-ʿAzīz (o.D.1), S. 883ff.; vgl. Ibn Ḫaldūn (1970), Bd. 1, S. 233-77.
the above shows a clear implementation of ijtihād fiqhī in terms of personal status and provides real legal guarantees for women based on justified clear sharīʿa rules that were carefully examined in order to realize the aim of the legislature; achieving the maqāṣid (intentions) by exercising