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Author: Uriya Shavit

these objectives through a broad approach to maslaha (a maslaha is an act that safeguards the primary objectives, or maqasid , of the Lawgiver) as a means to legitimize the prohibited. They also encourage searching within the four schools of law and beyond them to find the most lenient answer. 6

In: Journal of Muslims in Europe
Islamic Legal Thought and Muslim Women in Western Europe
Author: Lena Larsen
In How Muftis Think Lena Larsen explores fatwas that respond to questions asked by Muslim women in Western Europe in recent decades. The questions show women to be torn between two opposing notions of morality and norms: one stressing women’s duties and obedience, and one stressing women’s rights and equality before the law. Focusing on muftis who see “the time and place” as important considerations in fatwa-giving, and seek to develop a local European Islamic jurisprudence on these increasingly controversial issues, Larsen examines how they deal with women’s dilemmas. Careful not to suggest easy answers or happy endings, her discussion still holds out hope that European societies and Muslim minorities can recognize shared moral concerns.
Author: Ruocco, Monica

attended an Islamic religious school, Jamʿiyyat al-Maqāṣid al-Khayriyya al-Islāmiyya (al-Maqāṣid Charitable Islamic College), and later Kulliyyat Fārūq al-Sharʿiyya (Fārūq College of Islamic Canon Law...

In: Encyclopaedia of Islam Three Online

. Three of the five basic values of religious law (maqāṣid al-sharīʿa)—reason (ʿaql), life (nafs), and progeny (nasab)—are strongly related to the body. Relevant opinions can be found in the legal manuals...

In: Encyclopaedia of Islam Three Online
Author: Mehmet Kalaycı

for a long time in the Ottoman madrasa . In Sharḥ al-ʿAqāʾid , al-Taftāzānī starts the theological activity of the Ahl al-Sunna with Abū l-Ḥasan al-Ashʿari and identifies the Ahl al-Sunna only with the Ashʿariyya. 33 But, in Sharḥ al-Maqāṣid he revised this view, saying that the Maturidiyya

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)
Author: Etan Kohlberg

al-Dīn Masʿūd b. ʿUmar al-Taftāzānī (d. 793/1390). In one passage of the Sharḥ al-maqāṣid (which is al-Taftāzānī’s commentary on his own work, the Maqāṣid al-ṭālibīn fī uṣūl al-dīn ), 56 he declares: The obvious construction one might put on the quarrels between the Companions

In: In Praise of the Few. Studies in Shiʿi Thought and History

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

In: Sociology of Shiʿite Islam

, with both the organic and inorganic matters of God’s creation, al-Ghazālī’s viewpoints underwent an interesting development during his lifetime. In his early work, Maqāṣid al-falāsifa ( The intentions of the philosophers ), he is rather critical of physics, as he makes clear here

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

care. 174 The fourteen manuscripts include Hebrew Bibles, a Judaeo-Arabic translation of Ptolemy’s Almagest , Avicenna’s Canon , medieval commentaries on the Aristotelian corpus, a Hebrew translation ( Kavvanot ha-filosofim ) of al-Ghazālī’s Maqāṣid al falāsifa and Moses ben Joshua of Narbonne

In: Scholarship between Europe and the Levant

is not supported by the surviving manuscripts or bibliographical lists. 44 One is the Maqāṣid al-iʿrāb by Shihāb al-Dīn Aḥmad b. Muḥammad b. al-Hāʾim al-Maqdisī (d. 815/1412), MS Cairo ii, 162, described as a manẓūma fī sharḥ al-jumal . I am grateful to the anonymous reviewer of this

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)