mentioned in a variety of subsections (holism) and the content of the main purpose (purposefulness; maqasid al-shari’a ) of the various messages in the verses of the Qur’an, as proposed by Jasser Auda’s System Approach.
Group Two: The ‘Final’ Answer of the Qur’an to the Reality of Socio
Visions of Sharīʿa Bhojani, De Rooij and Bohlander present the first broad examination of ways in which legal theory (
uṣūl al-fiqh) within Twelver Shīʿī thought continues to be a forum for vibrant debates regarding the assumptions, epistemology and hermeneutics of
Sharīʿa in contemporary Shīʿī thought. Bringing together authoritative voices and emerging scholars, from both ‘traditional’ seminaries and ‘Western’ academies, the distinct critical insider and emic accounts provided develop a novel avenue in Islamic legal studies. Contextualised through reference to the history of Shīʿī legal theory as well as contemporary juristic practice and socio-political considerations, the volume demonstrates how one of the most intellectually vibrant and developed discourses of Islamic thought continues to be a key forum for exploring visions of
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
Maqāsid al-Sharīʿa (Philosophy of Islamic Law). Khālid Zahrī has noted that al-Tirmidhī provides us with some of the earliest examples of writing in the field of Maqāsid al-Sharīʿa. 83 Some of al-Tirmidhī’s works that are representative of this group are ʿ Ilal al-sharīʿa 84 and Sharḥ al-salā wa