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Author: Aria Nakissa

Ends of the Sharīʿa ” ( Maqāṣid al-Sharīʿa ) (see Hallaq 1997; Emon 2010; Opwis 2010). Jurists also tacitly presume that every Sharīʿa rule is based on God’s (true) beliefs (i.e., knowledge/ ʿilm ) about the world. Consider the rule which mandates an amputation punishment for theft as a means of

In: Method & Theory in the Study of Religion

Egypt , Princeton: Princeton University Press, 1995, p. 147. 10 ) Pollard, Nurturing the Nation.. , p. 104; Russell, Creating the New Egyptian Woman… , p. 122. 11 ) At least two (indigenously founded and run) girls’ schools, Ahliah (the Syrian National Girls’ School), and the Maqasid Islamic Benevolent

In: Social Sciences and Missions

value of Islamic law ( maqāṣid al-sharīʿa ; the other goals being the preservation of religion, life, lineage and intellect; Weiss 158). In the case of Ibrāhīm, it is not clear to whom the property in question belongs. If it belongs to his father, which some extra-Qurʾānic sources and also Biblical

In: Religion and the Arts

), Haaretz , 27.4.2005. 2 This is also the view of “Philologos” in his English byline in The Jewish Daily Forward , 19.9.2008, “Public Displays of Piety Are in Fashion, Thank God.” 3 Al-Ghazali was a jurist, philosopher and Ṣufi mystic. His book Maqaṣid al-Falasifa (“The Intentions of the

In: Review of Rabbinic Judaism
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
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: Y. Dadoo

” (Part 2), n.p. [cited 6 March 2010]. Online: www.readingislam.com/servlet/satellite?c=Article_C_&cid=1225613347142&pagename= Zone-English-Discover-Islam%2FDIELayout. 102 Mohammed Hashim Kamali, Al-Maqasid Al-Shari’ah , n.p. [cited 22 April 2010]. Online: www.aml.org.uk/journal3.1/Kamali%20%20Maqasid

In: Religion and Theology
Author: Asif Mohiuddin

with regard to its definition, methods of interpretation, legal instruments, the applicability of laws, priorities of the objectives ( maqāsid ) of the sharīʿah and the principles of analogical reasoning ( qiyās ). Regarding ijmāʿ , some scholars argue that it was not a doctrine of law in the early

In: Religion and Theology

. 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