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vol. 15, no. 12, 2000; Khaled Abou el Fadl, “The human rights commitment in modern
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and responsibilities in the world religions, vol. IV, Oxford, 2003; David L. Johnston,
-century Shīʿī imam ʿAlī b. al-Ḥusayn Zayn
my-way-or-the-high-way-attitude/ (accessed 20 October, 2009). See this for the
condemnation of personal attacks and method of critique that is justified.
394 roel meijer
of appreciation’. Even though I agree with Shah’s criticism of Baderin’s view, on a deeper level, Shah’s interpretive approach comes very close to Baderin’s approach of maslahah (public welfare). Maslahah is recognised as the higher objectives of Sha- riah ( ‘Maqasid al-Shariah’ ). 4 Shah further
then from four tools used to uncover new resources in the law: qiyas (analogy), maslahah (public good), maqasid (purposes of the law), and ijtihad (exercise of personal reason). 1. Qur’an and Sunna as Environmental Texts Some essays in Islamic environmental texts are almost as much Qur’anic quotation
, the present and future state of the biosphere is given legal primacy. Ecology is theorized to be at the core of the very “aims of the law” (Ar. maqasid al-shariʿa ) as an antecedent. That is, environmental well-being is claimed to supersede and to represent a necessary condition that precedes the
Johnston David L. 2007 . “ Maqasid al-Shari‘a : Epistemology and Hermeneutics of Muslim Theologies of Human Rights .” Die Welt des Islams 47 , 2 : 149 – 187 .
—— . 2010 . Earth, Empire and Sacred Text: Muslims and Christians as Trustees of Creation . London : Equinox .
Llewellyn Othman Abd
-Ghazālī, he divides maqāṣid (objectives) into three categories, namely necessity, need, and embellishment. As mentioned before, al-Ghazālī suggested that they consist of five universal principles, religion ( dīn ), life ( nafs ), intellect ( ʿaql ), progeny ( nasl ), and property ( mulkiyya ). Every level
his doctrine relating to the objectives of law (maqāṣid al-sharīʿa)1 as a phi-
losophy of islamic law and his analysis of religious innovation (bidʿa) as a
theory of islamic normativity relevant to modern islamic thought. in this
essay i explore al-Shāṭibī’s intellectual formation, analyze his legal