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
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
ultimate presen- tation of his defending words as interpretations of creedal verses. To argue a digression in kalâm , from the vantage point of the aforementioned basic mat- ters, is quite unthinkable, and is certainly invalidated by the post-Ghazzalian classics, in Sharhu ʾ l-Mawâqif and Sharhu ʾ l-Maqâsid
ijtahid kulla ijtihādin a alā dawāmi a ub ù diyyatihi fī afdali a ibādatihi bi-dawāmi al-hud ù r bi-llahi nafsan nafsan kay tasila ilā al-liqā h I-llahi a azza wa a alā wa huwa ā a lā al-maqāsid wa asnā al-ma h ārib, razaqanā-llah wa waffaqanā-llah kawna ākhir kalāminā ‘lā ilāha illā-llah Muhammadun ras ù
languages, the methodology of Fiqh deduces that humans, as a corollary of the nature of social life and solidarity, evince the need of articulating their thoughts, from which stems variations of expres- sion. Similarly, jurists deduce legal ( shar ʾ î ) principles with their intent ( maqāsid ),