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
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
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
to the concept of maqāṣid (goals, purposes). Conventional Islamic legal theory knows five overarching maqāṣid , to which all concrete norms are subservient: the protection of religion, life, intellect, lineage, and property. 110 Ironically, in pre-modern times the concept of maqāṣid served to
, 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
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
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
scholars considered the permissibility of ge food by focusing on the methods of genetic alteration, 5 from the framework of maqasid al-shariah (the purposes of Shari’a), on the grounds of necessity ( Dharurah ), chemical transformation ( Istihalah ), and combining permissible and non
appears in the country you are in, don’t run away from it.”
Of the five higher intents of the Islamic normative system ( maqasid al-Shari‘a ), the protection of human life comes is first. When there is a conflict between the expression of belief and the performance of religious duties on one