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”, The journal of law and religion, vol. 15, no. 12, 2000; Khaled Abou el Fadl, “The human rights commitment in modern Islam”, in: Joseph Runzo, Nancy M. Martin & Arvind Sharma (eds.), Human rights and responsibilities in the world religions, vol. IV, Oxford, 2003; David L. Johnston, “Maqāsịd al

In: The Transmission and Dynamics of the Textual Sources of Islam
Author: Roel Meijer

-century Shīʿī imam ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn. 98 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 al

In: The Transmission and Dynamics of the Textual Sources of Islam
Author: Khurshid Iqbal

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

In: Religion & Human Rights
Author: Willis Jenkins

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

In: Worldviews: Global Religions, Culture, and Ecology
Author: Anna M. Gade

, 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

In: Worldviews: Global Religions, Culture, and Ecology
Author: Y. Dadoo

” (Part 2), n.p. [cited 6 March 2010]. Online: Zone-English-Discover-Islam%2FDIELayout. 102 Mohammed Hashim Kamali, Al-Maqasid Al-Shari’ah , n.p. [cited 22 April 2010]. Online:

In: Religion and Theology

(adoption of a verdict reasoned by previous scholars), the MUI and Muhammadiyah fatāwā argue from the perspective of Islamic legal theory, namely maqāṣid al-sharīʿa (foundational objectives of Islamic law). They reason that the harm ( mafsada ) resulting from marriages between Muslim men and

In: Legal Pluralism in Muslim Contexts

?hpid=sec-religion . 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

In: Worldviews: Global Religions, Culture, and Ecology
Author: Rachida Chih

. Nibrās al-murīd fī ṭarīq al-tawḥīd , al-Muḥammadiyya , impr. Fadāla , 1994 . Sanūsī , M. al-Salsabīl al-maʿīn fī l-ṭarāʾiq al-arbaʿīn, in Bughyat al-maqāṣid fī khulāṣat al-marāsid , ed. M. ʿA. Ibn Ghalbūn , Cairo , Maṭbaʿat al-Maʿāhid , 1935 . Yassine , A. al-Minhāj al

Open Access
In: The Presence of the Prophet in Early Modern and Contemporary Islam

-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

In: Rethinking Halal