Imam Al Shatibi’s Theory of the Higher Objectives and Intents of Islamic Law
... Foresighting from this perspective avoids the scenario of Islamic jurisprudence being stagnant. The preferred direction of Islamic jurisprudence is described to be towards the restoration of purity, vitality, and effectiveness (Al-Raysuni, 2013). ...
... (Al-Adab al-Mufrad, 2018, 10, Hadith 1) Consultation is part of the integrated Islamic framework. Consultation is not merely a process, but a tool for change (Al-Raysuni, 2013). A consultative mindset creates great leaders and opens the room to achieve the values of wisdom through togetherness in action, and the shared distribution of responsibility (Faris, 1989). ...
The current global Muslim community is facing new challenges amidst the remnants of historical colonisation, sectarianism, and current geopolitical, economic and social realities. Despite these challenges, Muslim communities in general have been consistent in preserving the religious precepts derived from the primary sources of Al-Quran and Al-Sunnah, which form the foundation of the Islamic identity. Although widely underemphasised, futures thinking is deeply ingrained in the precepts of Islamic thought since the time of Prophet Muhammad (pbuh), which unbeknownst to many, has indubitably shaped the transformation not only in Muslim communities, but has also influenced global shifts in civilisation from multifarious aspects, for example, science and technology, arts, governance and social justice. This paper seeks to illustrate the significance of Islamic futures thinking as a foundation for progress in Muslim communities, by applying the qualitative methods of content analysis and engagements in focus group discussions. To this end, the study analyses data obtained from the exploration of Islamic texts, traditions and literatures on the Islamic perspectives of futures thinking. This paper advances the proposition that futures thinking has a profound basis in Islam due to the universal nature of the Islamic concepts of knowledge, the methods of addressing gradual and imminent change, its constant inspirations towards excellence and a justly balanced society, as well as Islamic ethics in foresight. Findings of this study highlight the importance of futures thinking as a capacity that must be developed in the Muslim world as part of the process towards long term social transformation.
... The realization of Maqasid al-Shari'ah is central to Islamic banking and insurance, forming the foundation and essence of all contracts and transactions that are classified as 'Islamic'. 16 The Objectives of the Shari'ah can only be fully achieved in Islamic finance when all stakeholders, especially the promoters, management, staff, and Shari'ah scholars, are collectively aware of and sincerely committed to their moral responsibilities. This commitment must focus on ensuring that transactions are not only permissible but also serve the public good. ...
Islamic economics and finance have much to owe to the efforts and writings of Prof. Mohammad Nejatullah Siddiqi (1931–2022) an economist par excellence who not only has been capable of rediscovering Islamic economic themes in context of the modern financial scenario, but also tried to present Islamic finance in accord with the Maqāsid approach. Prof. Siddiqi’s ripe scholarship, illustration, and deep insights in Islamic economics paved the way for extensive researches in the subject. His viewpoint and contribution to the subject is evolving globally including Urdu and English works, monographs, policy papers, and working/occasional hand-outs. Prof. Siddiqi asserted that banking and Islamic insurance (takāful), as components of Islamic finance, go beyond merely offering products and services that appear to comply with Shari‘ah. Instead, they must be designed and structured in a way that actively promotes the public good. This requires recognizing the importance of establishing public good over self-interests and profit maximization. It also requires looking at the harmful consequences of transactions along with the intention and actions contradicting the spirit of Islamic economics. It is this approach which can fulfil the Objectives of the Shari‘ah (Maqāsid al‑Sharī‘ah). Without all these ingredients, Islamic financial dealings will be seen as a paper exercise and the purpose seemingly no different from those of conventional financial institutions. Achieving the higher intents and objectives of the Shari‘ah requires righteous behavior and standards of moral conduct in all dealings, and for generosity in the flow of wealth as well as financial mechanism. It is implicit that individuals working in the Islamic finance industry, and more importantly those who manage Islamic financial institutions as well as those responsible for approving financial products and transactions for Shari‘ah compliance, should aspire to establish the Maqasid al‑Shari‘ah, with utmost sincerity and honesty. The Maqasid al‑Shari‘ah can only be properly realized in Islamic finance when individuals representing stakeholders, in particular the promoters, management, staff, and the Shari‘ah scholars are collectively conscious and sincerely committed to their moral obligations towards the society.
... While la darar provides a basis for measures that may override individual preferences to safeguard public health, this principle does not disregard the well-being of individuals altogether [13]. Within the higher objectives of Islamic law (maqasid al-shari'a), which includes the preservation of religion (dīn), life (nafs), intellect (ʿaql), lineage (nasal), and wealth (māl), and thus encompasses both worldly and spiritual welfare, the emphasis on preventing harm can, arguably, be extended to protecting individuals' psychological and spiritual welfare [54][55][56][57][58]. ...
Infectious diseases remain a significant global health challenge, particularly in Muslim-majority countries, where socio-economic disparities, urbanization, and conflict exacerbate the spread of illnesses such as dengue, cholera, malaria, and COVID-19. This review explores the potential of Islamic concepts such as taharah (cleanliness), la darar wa la dirar (prevention of harm), and maslahah (communal benefit), as frameworks for infectious disease prevention. These values may align with public health goals, offering religiously resonant approaches to health promotion while addressing the ethical complexities of integrating religious beliefs with biomedical imperatives. The paper examines how community health workers (CHWs) and religious leaders can collaborate to deliver health education, promote vaccination, and manage disease outbreaks, particularly in underserved regions where trust in certain institutions is limited. Challenges arise in ensuring inclusivity, avoiding stigmatization, and balancing the utility of religion in optimal medical end-goals. The ethical implications of using religious messaging in public health campaigns are critically analyzed, emphasizing the need for careful framing to avoid coercion while addressing public benefit. By synthesizing existing literature and case studies, this review highlights how Islamic frameworks may be used to support effective, ethical, and sustainable infectious disease prevention for various stakeholders, offering valuable insights for public health strategies.
... Secara terminologis, makna maqāshid al-syarī'ah berkembang dari makna yang paling sederhana sampai makna yang paling lengkap, dikalangan ulama klasik belum ditemukan defenisi secara spesifik dan komprehensif tentang pengertian maqāshid alsyarī'ah ( Ahmad Ar Rasūnī, 2005). ...
Dalam hukum hak asasi manusia internasional, negara diposisikan sebagai pengemban tugas utama yang mempunyai tiga kewajiban utama, yaitu: menghormati, melindungi, dan memenuhi. Undang-Undang Republik Indonesia Nomor 8 Tahun 2016 Tentang Penyandang Disabilitas memuat dua puluh satu hak penyandang disabilitas yang harus dihormati, dilindungi, dan dipenuhi. Tulisan ini merupakan kajian tentang penghormatan, perlindungan dan pemenuhan kebutuhan penyandang disabilitas pada Undang-Undang Republik Indonesia Nomor 8 Tahun 2016 dalam perspektif maslahah mursalah. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan undang-undang yang merupakan penelitian normatif, tentunya harus menggunakan pendekatan peraturan perundang-undangan, karena yang akan diteliti adalah berbagai peraturan hukum yang menjadi tema penelitian. Hasil penelitian ini menunjukkan bahwa Undang-Undang Nomor 8 Tahun 2019 telah melindungi dan memenuhi 22 hak penyandang disabilitas oleh negara, serta diamanatkan undang-undang untuk mencantumkannya dalam sejumlah peraturan turunan di bawahnya. Berdasarkan gradasinya (marātib), maslahah tergolong al-ḍaruriyyāt (primer), yaitu kebijakan yang wajib dilaksanakan dalam rangka menjaga kemaslahatan penyandang disabilitas, serta menjaga tujuan syariat sebagaimana tercantum. di Qawid al Khaomsah, jika tidak dilaksanakan seluruh atau sebagiannya maka akan menimbulkan ketidakadilan bagi penyandang disabilitas.
... Daruriyyat preservation is crucial for human survival, while Tahsiniyyat focuses on improving life's beauty. Al-Raysuni (2006), Ashur (2006) and Auda (2022) emphasize the significance of understanding the higher objectives of Islamic law to ensure that rulings fulfill their original purposes of justice, freedom, rights, common good and tolerance in contemporary contexts. They have contributed significantly to the development of Maqasid Shariah as a relevant and adaptable legal theory. ...
Purpose-The purpose of this study is to develop a new whistleblowing scale considering the conventional and Islamic perspectives in combating corruption. Whistleblowing has received great attention because it helps the corruption prevention process by revealing bad practices, improving transparency and ensuring accountability. However, not many scholars have focused on the concept of whistleblowing in the Islamic context. Design/methodology/approach-The study uses a theoretical inquiry design, delving into the literature to thoroughly examine whistleblowing likelihood, Kohlberg's theory and Maqasid Shariah. Through qualitative content analysis, relevant concepts are scrutinized and synthesized. The integration of Kohlberg's theory and Maqasid Shariah aims to offer a comprehensive framework for comprehending whistleblowing likelihood, integrating perspectives from both Western and Islamic traditions. Findings-This study has conceptualized the integration of the six stages of Kohlberg and Maqasid Shariah to understand whistleblowing likelihood. The study offers a scale to explain whistleblowing likelihood based on the two theories.
... Например, второй халиф 'Умар ибн ал-Х̮ ат̣ т̣ аб является ярким примером того, кто выносит приговоры, основанные на целях шарӣ'а. Его администрация и решения в отношении завоеванных земель, военных трофеев, х̣ удӯд (высшая мера наказания) и браков немусульман иногда явно исходили из общественного интереса или мас̣ лах̣ и [6] . Несколько позже, после эпохи сподвижников Пророка, когда Мух̣ аммад б. ...
С начала XX века модернистские исламские ре-форматоры предлагали больше «целей исламскогоправа» или мак̣а̄с̣ид аш-шарӣ‘а и утверждали, чтоориентированный на мак̣а̄с̣ид подход указывает нато, что исламские приоритеты включают современ-ные принципы демократии, социальной справедли-вости, прав человека и подотчетности правитель-ства. В этой статье рассматривается становлениемак̣а̄с̣ид и их связь с традиционной системой ус̣ӯлал-фик̣х. Далее в ней рассматривается, как новыймак̣а̄с̣ид-дискурс был политизирован. В ней анали-зируется использование мак̣а̄с̣ид шайхом ‘Абдулла-хом бин Баййа в его недавних заявлениях относи-тельно политики ОАЭ против региональной демо-кратии. В этой статье утверждается, что интерпре-тация Бин Баййа мас̣лах̣и (правовой выгоды) ипринятие им идеи абсолютного подчинения прави-телю (валӣ ал-амр) не основаны на традиционномтолковании священных текстов, которое былопринято салафитами и традиционалистами. Скорее,они глубоко укоренены в мак̣а̄с̣ид-дискурсе и ра-циональном рассуждении, связанных с исламскиммодернизмом. Статья включает в себя всестороннееисследование аргументов Бин Баййа, исходя издвух основных моментов: во-первых, приоритетамира, как высшей цели (мак̣с̣ид) шарӣ‘а, над пра-вами и справедливостью; во-вторых, проверки ratiolegis (тах̣к̣ӣк̣ ал-мана̄т̣). В этой статье утверждается,что эта идеологическая интерпретация можетсместить ориентированную на цель основу мак̣а̄с̣идаш-шарӣ‘а на ориентированные на результат зада-чи, которые сосредоточены на конкретных идеоло-гиях для удовлетворения противоречивых полити-ческих целей.
... Islamic economics recognizes the role of the market in the efficient allocation of resources, but believes that competition is not sufficient to safeguard social interests (Chapra & Whaples, 2008). The main function of Islamic economics is therefore to safeguard the social interest and lead to human well-being in accordance with the maqāṣid al-sharī'ah. 1 Al-Raysuni (2006) reports that Al-Shatibi (1320-1388), a famous Andalusian theologian and jurist specializing in uṣul al-fiqḥ, said that "the [divinely revealed] laws have all been established to preserve the interests of human beings..." and declared that the legislation on Islam was revealed, "on the path of greatest moderation and that which directs an intermediate course between the two extremes to an unwavering extent." In Islamic economics, human well-being does not solely depend on maximizing consumption and profit. ...
The article, in three parts, compares the divergences and convergences between the paradigms of sustainable development and Islamic economics. The first part of this article deals with the sustainable development paradigm. This paradigm is analysed through its three-dimensional definition and the United Nations' Sustainable Development Goals. The second part characterizes the Islamic economics paradigm: Islamic economics is defined through a multidimensional approach and its objectives are outlined. The third section compares the two paradigms, revealing their divergence and convergence. The comparison shows that there is considerable conceptual convergence between these two paradigms and that their definitions and objectives converge insofar as they share the same universal ambition of achieving human well-being. These convergences can be observed in their theoretical models, dimensions, and values. They also share certain limitations, results, failures, and paradoxes.
... However, they recognized the importance of following the guidance of the Quran and the Sunnah of the Prophet Muhammad (peace be upon him). According to the (Raysuni.,2006) One of the earliest scholars to articulate the importance of understanding the underlying purposes of the Sunnah was Imam Malik, who emphasized the importance of studying the Sunnah to understand the intentions and purposes behind the teachings and practices of the Prophet. ...
... According to Bank for International Settlements (2015), the primary objective of corporate governance is "safeguarding stakeholders' interest in conformity with public interest on a sustainable basis". This definition is in line with the objective of Shariah which aims at preserving human life, religion, reason, progeny and wealth, whereby these objectives are deemed definitive, indisputably universal and thus become the pillars to Islamic jurisprudence (Al-Raysuni, 2005). These objectives also are parallel with the SDGs, although Islamic rules in finance go beyond the SDGs requirement such as in terms of the prohibition of interest or involvement in prohibited business sectors such as intoxicants and gambling, the requirement for underlying assets in sales and asset-backed financing to protect the parties involved in the transactions, making the observation of objectives of Shariah as more stringent than fulfilment of the SDGs alone. ...
... Mankind as a khalifah needs to safeguard and manage resources wisely without resulting into any harmful effects on earth by promoting Ihsan (mutual benevolence) and Adl (socioeconomic justice). According to Al-Raysuni (2006), the classical views such as from Imam Al-Juwayni and Imam Al-Ghazali describe the preservation of wealth as the protection of people's belongings from thieves by cutting off their hands, whereas Al-Shatibi exemplifies it as the prohibition against injustice, wastefulness, inefficiencies and corruption on earth. ...
Islam has established several rules for the maslahah of human beings in this world and hereafter. As a result of their religious convictions, Muslims need to redefine and reconfigure their own needs and aspirations based on Islamic teachings. Islam adopts a wide approach to human development, stressing the need to reach the Maqasid al-Shariah in the discussion of public policy. This emphasizes the need for an index that includes dimensions that are in accordance with Maqasid al-Shariah that emphasize five important dimensions to be preserved namely faith (din), intellect (aql), life (nafs), posterity (nasl) and wealth (mal). Nevertheless, the selection of indicators used to measure the economic development based on Maqasid al-Shariah are philosophically and operationally challenging. Thus, this paper reviews the indicators proposed for the preservation of wealth, which is one of the elements of Maqasid al-Shariah. The study found that many indicators proposed are not being defined according to Islamic teachings, which diverted away from Islamic philosophy. In addition, there is a need to establish indicators that are able to capture the development at micro level. The study recommended several indicators encompassing both macro and micro levels that could be a better proxy for the preservation of wealth based on Maqasid al-Shariah. Keywords: Maqasid al-Shariah; economic development; preservation of wealth
... lah . a) (Raysuni 2006). ...
The concept of covenant occupies a central place in the Qurʾān but has been understudied and underrepresented in discourses about Islam. This article contributes to redressing this lacuna by applying the method of content analysis to the Qurʾān, specifically the terms ‘ahd and mīthāq that refer to the concept of covenant. The aim of this article is to identify the maqāṣid (higher objectives) of covenants in Islam and discuss their implications for education about Islam and contemporary Islamic thought. This content analysis finds that covenants in the Qurʾān provide an overarching paradigm governing human existence and coexistence across six covenantal relationship categories. Covenants establish the terms and conditions of God-human and intra-human relations for human existence on Earth in relation to the afterlife, the dissemination of the divine message, the promotion of righteousness, welfare and wellbeing, and restricting the use of armed force to self-defense in response to treaty violation for preserving peace and security. This article recommends that the study of Qurʾānic covenantal knowledge ought to be integrated into courses and discourses about Islam commensurate, with its centrality in the Qurʾān and Prophet Muḥammad’s approach to building peaceful interreligious relations between Muslims and non-Muslims.
... His administrations and decisions on conquered lands, spoils of war, ḥudūd (capital punishment), and the marriage of non-Muslims were sometimes explicitly premised on public interest or maṣlaḥah. 6 Somewhat later, after the era of the Prophet's Companions, when Muḥammad b. Idrīs al-Shāfi'ī (d. ...
Since the beginning of the twentieth century, modernist Islamic reformers have proposed more “objectives of Islamic law” or maqāṣid al-sharī‘ah and argued that the maqāṣid-oriented approach indicates that Islamic priorities include the modern principles of democracy, social justice, human rights, and government accountability. This paper considers the evolution of maqāṣid and its relationship with the traditional framework of uṣūl al-fiqh. Subsequently, it addresses how the new maqāṣid discourse has been politicized. It analyzes the use of maqāṣid by Shaykh ‘Abdullah Bin Bayyah in his recent declarations concerning the UAE’s policies against regional democracy. This paper argues that Bin Bayyah’s interpretation of maṣlaḥah (legal benefit) and his adoption of the idea of absolute obedience to the ruler (walī al-amr) are not based on the traditional interpretation of the sacred texts that have been adopted by Salafists and Traditionalists. Rather, it is deeply rooted in the maqāṣid discourse and rational reasoning related to Islamic modernism. The article includes a comprehensive examination of Bin Bayyah’s justifications, as based on two basic points: first, the priority of peace as a higher objective (maqṣid) of sharī‘ah than rights and justice; second, the verification of the ratio legis (taḥqīq al-manāṭ). This paper argues that this ideological interpretation could shift the purpose-0riented basis of maqāṣid al-sharī‘ah to result-oriented objectives, which focus on specific ideologies tosatisfy contradicting political ends.
... Maqashid sharia covers all aspects of human life: economic, political, social, and theological. So, maqasid sharia can be defined as a fundamental purpose or goal, as described in Islamic law, for the benefit of humankind (Al-Raysuni, 2006). The main goal of maqashid sharia is to bring benefits and avoid harm because of the purpose of establishing law in Islam. ...
The Covid-19 pandemic seems to have harmed people's lives, especially in social and economic aspects. The Islamic finance sector can solve these problems because, in principle, Islamic economics aims to achieve public welfare. Zakat, infaq, alms and waqf is one form of activity in Islamic economics, which is part of the form of compulsory worship and advice from Allah SWT. Previous studies have stated that the management and distribution of zakat, from direct assistance to community empowerment assistance, is effective in helping improve the community's social and economic welfare. Applying zakat with the community's principles and returning to the community can encourage economic equity, especially during the Covid-19 pandemic, like today, where many people's economic activities are hampered. The digital zakat system is a breakthrough to increase the effectiveness of the management and distribution of zakat to the community. The digitization of zakat also makes it easier for the community to distribute zakat obligations. Coordination from various parties, such as the government, zakat institutions and academics, is needed in developing the zakat digitization system to achieve maximum results. With the application of Maqashid Syariah in managing digital zakat, it is hoped that zakat can be right on target in meeting human needs.
Since its introduction at the beginning of Islamic history, Ushul Fiqh has undergone significant developments, especially in facing the increasingly complex challenges of modern times. This study aims to analyze the changes and developments that have occurred in Ushul Fiqh so far, as well as the underlying factors. This research discusses the development of Ushul Fiqh in the contemporary world. Ushul Fiqh is a branch of knowledge in the study of Islamic law that aims to identify the methods and principles used in deriving laws from the sources of Islamic law. The method used is a literature review of various primary and secondary sources, such as classic books of Ushul Fiqh, contemporary literature, and scientific articles. A historical approach and conceptual development analysis were used to understand how Ushul Fiqh has changed over time. The research findings show that Ushul Fiqh underwent adjustments and transformations to address contemporary issues such as technology, human rights, bioethics, economics, and modern finance. One of the main factors influencing the development of Ushul Fiqh in the contemporary world is globalization, which has brought new challenges in interacting with different cultures and legal systems. In addition, social and political changes have also played an important role in shaping Ushul Fiqh's views towards more modern issues. This research provides an in-depth understanding of the development of Ushul Fiqh and its relevance in dealing with the complexities of modern times. It is hoped that this research can make a positive contribution to the development of the science of Ushul Fiqh, inspire further studies, and provide guidance for scholars and practitioners of Islamic law in responding to the challenges of contemporary times.
In this paper, the concepts of judicial activism and judicial restraint are discussed as the way the Constitutional Court (MK) tests laws against the 1945 Constitution of the Republic of Indonesia (UUD 1945). Active judges can do new things to address legal vacuums or social change, but this can trigger criticism due to the potential for exceeding judicial authority. In contrast, judicial review emphasizes the self-restraint of judges to adhere to the legal text without creating new standards, providing legal stability but considered less responsive in handling complex issues. In addition, as a standard to balance the two approaches, this paper offers a maslahat theory based on Maqashid Syariah. This method centers on the protection of the five main elements of human life: religion, soul, reason, offspring, and property. These values are in line with the values contained in the Pancasila and the 1945 Constitution. By using a benefit-based analysis, the Constitutional Court is expected to make decisions that are substantially fair, maintain differences in power, and meet the needs of society. This paper emphasizes how important it is for Constitutional Court judges to have clear guidelines and to work together with other state institutions to maximize their role as guardians of the constitution.
This study explores the development and application of a Spiritual Political Index (SPI) from an Islamic theological perspective, emphasizing the impact of spiritual intelligence on political leadership and governance. Utilizing a qualitative, descriptive, and correlational approach, the research addresses challenges such as inclusivity across religious traditions and measuring intangible qualities such as spiritual intelligence (Alfahum Alruwhi). Findings show that incorporating spiritual intelligence into political decision-making, guided by Islamic principles (Mabadi' Iislamiatun) such as God-consciousness (Taqwa), trust in God (Tawakkul), consultation (Shura), and justice ('Adl), enhance political processes. The SPI, based on Islamic theology (Ilm Al-kalam), offers a framework to integrate spiritual values in politics, promoting ethical and effective leadership. It aims to align political leadership with both worldly aspirations and spiritual objectives ('Ahdaf Ruhia) while addressing the diverse needs of the nation (Al'uma). The research highlights the potential of spiritual intelligence in cultivating influential politicians through religious spirituality (Alsiyasiu Alsaalih Bialruwhaniat Aldiyniiti). It underscores the importance of a structured framework for fostering a just and humane society (Mujtamae Eadil Wa'iinsaniun). Additionally, integrating principles like Tawheed (unity), Khilafah (trusteeship), and 'Adl (justice) enhances spiritual governance, with Hikmah (wisdom) playing a crucial role in aligning spiritual values with practical leadership. Contemporary leaders are encouraged to draw on Islamic doctrines to address modern challenges, ensuring that spiritual and ethical dimensions inform policy-making and leadership.
Utilitarianism is a theory of morality and law that aims for the greatest happiness of the greatest number of people. The two names that come to mind when utilitarianism is mentioned in Western thought are Jeremy Bentham and John Stuart Mill, the founders of the theory. Although this theory emerged in Western philosophy, theories that appeal to the concept of utility as the standard of rightness of moral and legal actions can be found in almost every tradition of thought. One of these traditions is Islamic philosophy. In particular, the theory of maṣlaḥa, which is one of the most important legal theories of Islamic legal thought, is a theory that accepts the concept of utility as a fundamental principle. In this article, we focus on the theory of maṣlaḥa of Abū Isḥāq al-Shāṭibī, one of the most prominent thinkers of the theory of maṣlaḥa. Our aim in this article is to point out the similarities and differences between maṣlaḥa theory and utilitarianism, thereby drawing attention to the functionality of the concept of utility as a standard of right or wrong for ethics and law, regardless of society and period.
Kondisi sosial yang terus berubah membutuhkan respon fiqh, namun fiqh sosial yang ada sering kali terjadi paradog antara tuntutan sosial dan justifikasi fiqhnya. Pada konteks kontemporer, agenda pembaruan fiqh sosial berdasarkan revitalisasi maqashid al-syari‘ah Ibnu ‘Ashur memiliki urgensi, karena relevan dengan dinamika sosial yang terus berubah. Permasalahan: Pertama, bagaimana maqashid al-Syariah dalam pemikiran hukum Islam Ibn Asyur? Kedua, bagaimana konsep pembaharuan fiqh berdasarkan prinsip-prinsip maqashid al-Syariah Ibn ‘Asyur? Ketiga, bagaimana implemetasi maqashid al-syariah sebagai instrumen pembaharuan fiqh sosial yang relevan dengan problematika kontemporer? Melalui pendekatan deskriptif-analitis terhadap pemikiran Ibnu Ashur, penelitian ini menemukan: Pertama, Maqashid al-Syariah secara aksiologis merupakan tujuan hukum Islam bersifat daruriyyah yang dapat digunakan untuk mewujudkan kemaslahatan manusia, dan secara epistemologis adalah prinsip-prinsip universal yang dapat di implementasi dalam berbagai problematika sosial dan fiqh. Kedua, Pembaruan fiqh berdasarkan maqashid adalah untuk memahami, merumuskan, dan menerapkan hukum Islam untuk menjamin kemaslahatan manusia, adaptif terhadap perubahan zaman, inklusif dan solutif bagi seluruh problem umat manusia. Ketiga, Maqashid al-syariah sebagai instrumen pembaharuan fiqh sosial kontemporer dipertimbangkan sebagai kerangka kerja utama yang dapat menjembatani antara teks-teks syariat dengan kebutuhan masyarakat kontemporer dan fleksibel dalam merespons isu-isu kontemporer, tidak hanya relevan untuk umat Islam tetapi memberikan kontribusi positif bagi masyarakat global di era kontemporer.
Due to the increasing use of e-wallets, it is crucial to evaluate their compliance with Shariah to meet the needs of Muslim customers in line with Islamic principles. This chapter seeks to offer understanding of maqasid al-Shariah in the context of e-wallet usage and financial well-being. In connection with this, the development of financial technology will expand the capabilities and services of e-wallets beyond being just a basic payment tool. This expansion includes multiple funding sources, such as credit cards, buy now, pay later (BNPL), and short-term loans. These multi-sourcing fundings may trigger expenditure, aid, or impede financial well-being. Therefore, a user's spending behaviour can affect the e-wallet usage and their financial well-being. Understanding the results of this research would partly contribute to the general knowledge of Islamic finance and fintech, with the intention of developing Shariah-compliant digital financial solutions suited to the needs of Muslims all over the world.
This research aims to evaluate 14 volumes of Cash Waqf data in Europe from the 15th century until the 20th century, relate it to modern financial technology (Fintech) and its practices to determine whether it can be a catalyst of enthusiasm to revive the Ottoman Cash Waqf system. The data provides a significant indication that the contemporary financial technology system with integrated reporting (IR) is the best way to monitor Cash Waqf’s collection, distribution, and entrepreneurship agenda among modern philanthropists. The findings on Fintech specifically for Cash Waqf provide a remedy for the situation in Türkiye, where the practice of Cash Waqf is prohibited, but not for other Muslim nations that can collaborate in Cash Waqf projects, where it is encouraged by their governments. This research defines the Cash Waqf Fintech project from the basic stages of evaluation in the Cash Waqf Entrepreneurship Fintech Model for Sustainable Development, understanding the concept of blockchain, Cash Waqf legal issues, and proposing Cash Waqf Fintech theoretical frameworks, fundamentals, and principles in modern applications. The model identifies the Fintech application proposing a model in Cash Waqf as a new approach that fits the SDGs’ demand with the fundamental principles of Shariah Compliance.
This paper explores the concepts of Riba and Usury, investigating why Christianity and Islam have historically prohibited these practices. It delves into these prohibitions' theological, ethical, and socio-economic foundations, highlighting the harm Riba and Usury inflict upon individuals and society. Employing a qualitative research approach, the study reviews religious texts, scholarly interpretations, and ethical arguments from both faiths. The analysis reveals that both Christianity and Islam regard Riba and Usury as exploitative, contributing to economic inequality and moral decline. The paper concludes by discussing the relevance of these teachings for contemporary financial systems and the ongoing ethical imperative to address economic injustice
This study examines the efficiency of local government spending in 34 provinces in Indonesia against the indicators of the Islamic Human xDevelopment Index (IHDI) in 2018-2020.
With the development of Islamic finance since the 1970s, numerous Islamic financial concepts and products had been developed, providing the opportunity for Muslims to acquire goods and services using debt-based financing, whilst adhering to Shari’ah, notably the prohibition of riba. Islam also places significant importance towards fulfilling the rights of the creditor by repaying one’s debt and avoiding the risks of indebtedness that would harm oneself and others. Given the delicate balance between permissibility and the wary nature on credit, this study attempts to provide a framework on credit, notably in view of the contemporary financial world of today, by bringing into context the Life Cycle Hypothesis and empirical research on saving motives. Utilizing the Maqasid al-Shari’ah, the resulting framework establishes three main lines of inquiry that should be considered, prior to the attainment of credit. A preliminary discussion and recommendations is also described, emphasizing the important role of both credit and non-credit alternatives, to be considered and created by Islamic Financial Institutions. Â
The Almajiri phenomenon is one of the pandemic matters affecting Muslims in the North, specifically Nigeria as a nation. It depicts a condition whereby children of school age, ostensibly enrolled to study under Mallams, roam about the streets in tattered clothes, begging, scavenging, and doing all sorts of odd jobs. While Islam places a high premium on education, emerging issues about The Almajiri system of education have heightened the need to re-examine the concept from the perspective of the essence, purpose, goal, and objective of Islamic law (Maqasid al-Shari’ah). To this extent, the practice of the Almajiri system of education as obtainable in Nigeria should be subjected to the balance of Maqasid as-Shari’ah to ascertain its acceptability and fecundity. This paper therefore attempts to assess and appraise the Almajiri educational system in Nigeria to reform its operation and recommend steps towards attaining the overall educational goals of Islam as enshrined in the Shari’ah. The researcher adopts both historical and narrative research methods in the work. This article finds a strong correlation between the Almajiri system of education and Maqasid as-Shari’ah. The research concludes that there is a dire need for Nigerian Muslims to adopt the Maqasid as-Shari’ah as the guiding principle for the reformation and operation of the Almajiri educational system, particularly in the northern part of the country.
Maqasid al-Shariah is one of the unique disciplines of Islamic knowledge, particularly Islamic law. Maqasid al-Shariah is very important in understanding the true objectives of Islamic texts more comprehensively and accurately. Al-Shatibi, Izzuddin ibn Abdul Salam and ibn Ashur are among the leading figures who served as important references for contemporary Islamic law researchers. This paper explores brief biographies and contributions of these three important figures in Maqasid al-Shariah. The methodology adopted in this paper is qualitative research using library methods and the data were obtained from classical and contemporary sources of Islamic law. The findings reveal the lasting contributions of the three outstanding scholars of Maqasid al-Shariah. This paper, therefore, is likely to contribute immensely towards a new insight into the discipline of usul al-fiqh and understanding key important references and proper documentation in the field of Maqasid al-Shariah for contemporary researchers and students willing to specialize in the field.
Dari perbedaan pendapat dan sikap terkait demonstrasi bela Islam, banyak kaum muslimin di Indonesia menjadi dilema. Mereka cenderung takut jika demonstrasi membuatnya menjadi khawarij tanpa sadar, namun di sisi lain hal tersebut sangat diperlukan untuk memperjuangkan hak dan menggapai sebuah kemaslahatan umum. Hal ini sebagaimana kaidah yang berlaku dalam menyelesaikan problema kontemporer, yaitu mempertimbangkan maqâshid asy-syarî’ah di dalamnya. Sebab di antara asas dari maqâshid asy-syarî’ah adalah memberikan kemaslahatan dan menolak sebuah kemadharatan. Ia merupakan perkara yang harus diperhatikan supaya praktek hukum yang ada selaras dengan kaidah umum syariat Islam. Berangkat dari latar belakang masalah di atas penulis tertarik untuk mengkaji lebih dalam tentang “Demonstrasi Bela Islam dalam Kacamata Maqâshid Al-Syarî’ah”.
Kesejahteraan keluarga menjadi asas kepada kualiti individu dan Masyarakat. Dalam Islam, konsep al-falāḥ merujuk kepada konsep kesejahteraan dan kejayaan. Oleh yang demikian, kajian ini dilakukan bagi mengenal pasti elemen kesejahteraan keluarga berdasarkan konsep alfalāḥ melalui analisis kandungan al-Quran dan juga kajian perpustakaan. Hasil kajian mendapati kesejahteraan keluarga berdasarkan konsep al-falāḥ melibatkan Pembangunan secara holistic yang menekankan keseimbangan keperluan pencapaian dunia dan akhirat. Ketakwaan Adalah kunci kepada kesejahteraan keluarga. Lima domain utama bagi kesejahteraan keluarga berdasarkan konsep al-falāḥdikenal pasti merangkumi domain spiritual, Pendidikan, ekonomi, sosial dan kesihatan. Setiap aspek ini perlu dibangunkan seiring agar bukan Sahaja dapat memberi impak kepada kesejahteraan keluarga malah mampu memberi pengaruh positif kepada Masyarakat sekeliling.
Debt in Islamic tradition is accepted as an instrument to fulfill necessities for the needy. Islam has made it explicit that one of the trial for man is poverty or having inadequate resources to pursue his living. Therefore, debt is considered as an essential instrument that should not be dismissed for various reasons. Instead of viewing it negatively or as something immoral, Islam comes to regulate the practice by envisaging some rules and ethics and highlighting the appropriate measurement in the light of its impact. This article attempts to explore the Islamic perspective on debt by using maqāṣid al-Shari’ah (objectives of Shariah). In this perspective, debt will be analyzed based on the impact on maslahah (benefit) and mafsadah (harm) in fulfilling the necessities of life and improving welfare. This study uses library research by systematically review the literature from the references for a comprehensive analysis of the discourse. The classification of objective and impact of having debt, proposed in this study, can be a framework of analysis for the justification of debt. Abstrak: Hutang dalam tradisi Islam dianggap sebagai sesuatu yang lumrah dalam kehidupan manusia. Hutang tidak dapat dihindari dalam kehidupan manusia karena berbagai alasan. Oleh karena itu, Islam tidak melarang atau memandang hutang secara negatif sebagai sesuatu yang tidak bermoral, Islam justru mengatur praktik tersebut dengan menerapkan beberapa aturan dan etika serta pengukuran yang tepat dalam kaitannya dengan dampak yang ditimbulkan. Artikel ini mencoba mengeksplorasi perspektif Islam tentang utang dengan menggunakan maqāṣid al-Shari'ah (tujuan Syariah). Dalam perspektif ini, hutang akan dianalisis berdasarkan dampaknya terhadap maslahah (manfaat) dan mafsadah (keburukan) dalam pemenuhan kebutuhan hidup dan peningkatan kesejahteraan. Penelitian ini menggunakan studi kepustakaan dengan cara mengkaji literatur secara sistematis dari referensi untuk dilakukan analisis wacana secara komprehensif. Klasifikasi tujuan dan dampak memiliki utang yang diusulkan dalam penelitian ini dapat menjadi kerangka analisis justifikasi utang. Kata Kunci: Hutang, Maqasid al-Syariah, Maslahah, Mafsadah
This study delves into the complexities surrounding the determination, interpretation, and application of maqāsid al-sharī‘a within modern Islamic economics and finance. By conducting an extensive review of classical and contemporary literature, this research explores the diverse methods and criteria employed for ascertaining maqāsid. It critically examines the inherent subjectivity involved in categorizing maqāsid, shedding light on the ambiguity in delineating their boundaries. Additionally, the study scrutinizes the unintended consequences of broader utilization of maqāsid, particularly in transactions such as bay‘ al-‘īnah, and evaluates the risks associated with prioritizing maslaha (utility) over textual evidence. The findings underscore the challenges posed by the subjective nature of maqāsid interpretation, illustrating how diverse perspectives can lead to differing conclusions. They emphasize the potential misuse of maqāsid for legitimizing practices contrary to the core principles of sharia. This research underscores the preservation of legislative intent and advocates a cautious approach to integrating maqāsid al-sharī‘a into Islamic economics and finance. The objective is to strike a balance that upholds Islamic principles. It highlights the essential need for collectively establishing standards for both macro and micro maqāsid and their usage in ijtihād, promoting responsible applications within contemporary Islamic finance for informed and ethical solutions.
Depuis le début du XXIe siècle, on remarque une accélération significative de la recherche en économie et finance islamiques. Cette progression présente des défis en matière de compréhension des directions dans lesquelles la recherche se développe et d’identification des thèmes principaux du champ. L’originalité de cet article est qu’il se fonde à la fois sur des textes fondateurs anciens tels que ceux d’Ibn Rochd (1179) ou d’Ibn Khaldoun (1377) mais aussi sur une étude des publications les plus récentes en économie et finance islamiques (1971-2022). Après analyse et synthèse de la littérature, nous avons été en mesure d’identifier 30 sous-thèmes qui constituent la synthèse actuelle de la recherche en économie et finance islamiques. Nous avons fait le choix de structurer ces 30 sous-thèmes et de les regrouper en cinq thématiques : économie islamique, gouvernance et conformité à la Sharī’ah, finance islamique, Takāful et finance philanthropique et études comportementales et marketing. La contribution de cet article peut donc être résumée comme fournissant une synthèse de la littérature ainsi qu’une structuration du champ de recherche en économie et finance islamiques et permet aussi indirectement de découvrir les sous-thèmes non couverts. Nous identifions trois défis auxquels la recherche en économie et finance islamiques est actuellement confrontée : le manque de données disponibles pour étayer les études empiriques, le développement insuffisant de l’économie islamique qui a pris beaucoup de retard par rapport au développement de la finance islamique et la visibilité de la recherche en économie et finance islamiques.
This study aims to see the role of waqf in fulfillment of 17 elements of SDGs using ANP method.
This study investigates the relationships among religiosity, consumption, and life satisfaction of Muslim workers in Padang, West Sumatera, Indonesia. Four hundred and twenty questionnaires were distributed to Muslim workers. The respondents are classified into hijra and non-hijra groups. Ideology, rituals, intellectual capacity, consequential and experimental aspects were used as indicators to quantify the independent variable, namely religiosity. Consumption is a moderating variable, and life satisfaction represents the dependent variable. Consumption and life satisfaction are positive and significantly influenced by religiosity. Data analysis was performed using structural equation modeling (SEM). Overall, empirical evidence explains the significant impact of religiosity on the economic life of Muslim workers.
This paper explores artificial intelligence (AI) ethics from an Islamic perspective at a critical time for AI ethical norm-setting. It advocates for a pluralist approach to ethical AI benchmarking. As rapid advancements in AI technologies pose challenges surrounding autonomy, privacy, fairness, and transparency, the prevailing ethical discourse has been predominantly Western or Eurocentric. To address this imbalance, this paper delves into the Islamic ethical traditions to develop a framework that contributes to the global debate on optimal norm setting for designing and using AI technologies.
The paper outlines Islamic parameters for ethical values and moral actions in the context of AI's ethical uncertainties. It emphasizes the significance of both textual and non-textual Islamic sources in addressing these uncertainties while placing a strong emphasis on the notion of "good" or "maṣlaḥa" as a normative guide for AI's ethical evaluation. Defining maṣlaḥa as an ethical state of affairs in harmony with divine will, the paper highlights the coexistence of two interpretations of maṣlaḥa: welfarist/utility-based and duty-based. Islamic jurisprudence allows for arguments supporting ethical choices that prioritize building the technical infrastructure for AI to maximize utility. Conversely, it also supports choices that reject consequential utility calculations as the sole measure of value in determining ethical responses to AI advancements.
Community development is a new and contemporary issue in development work and studies that resulted in supplementing government effort in bringing good and positive life to the citizens, especially at the grassroots level. Though in contemporary day community development could be said to be new, but in Islamic point of view it is there for over one thousand years, with the advent of Islam in this world of ours. Because the basis upon which Islamic legislation and instrumentation is based in term of its philosophy, implications, latent effect and intent is to eradicate and uproot evil in form of all its ramifications and establish good with all its benefits. And this is what community development is all about. Therefore, to buttress this fact, shade light on the issue and explain the nexus this paper makes a trying in the following sub-headings: Concept of Community Development, Community Development in Qur'an and Hadith, the philosophy of community development in Islam, some examples of community development offers made by Muhammad (S.A.W.) and his companions,concept of maqasid al-shari'ah,maqasid al-shari'ah five-pillar approach,the relationship between maqasid al-shari'ah and community development and Conclusion.
This qualitative study aims to explore the adoption of Islamic financing among halal entrepreneurs. By adopting the maqasid sharia framework of Imam Al-Ghazali that includes the elements of preserving faith, preserving life, preserving intellect, preserving posterity, and preserving wealth, the study delves into consumers’ Islamic financing experiences through semi-structured interviews with three Islamic financing consumers in Malaysia. Based on the findings, the element of preserving faith is associated with the trust in the principles of Islamic financing, while the preservation of life and the preservation of intellect are related to the government’s enforcement and consumer perceptions of Islamic financing, respectively. Finally, while the preservation of posterity is related to the social influence in encouraging consumers to adopt Islamic financing, the element of preserving wealth is associated with the alternative financial resources among them. The findings also demonstrate that the halal entrepreneurs’ views on preserving the five maqasid sharia elements are important to resolve syubhah financing. Therefore, Islamic financing institutions should develop strategies to expand the knowledge of Islamic financing among halal entrepreneurs on the benefits of halal services and how they differ from conventional financing. Since halal financing is highly in line with maqasid sharia’s aim to serve as one of the halal sources of income; therefore, the adoption of Islamic financing is crucial for developing the growth of the halal economy and fulfilling the objective of maqasid sharia in practice.KeywordsHalal EntrepreneursHalal FinancingIslamic Financing
Maqasid Sharia
Purpose: propose a new approach to change political organizations where the spirituality of leaders and their workers can be developed as holistic human beings in Terengganu, Malaysia based on the historical background and political paradigm that has changed. Theoretical framework: Many studies have discussed the role of spiritual leadership in an organization. There are organizations that have successfully introduced specific programs that encourage spiritual activity in the workplace. This study explores how spiritual leadership is essential to improving organizational performance and overall employee engagement. Methodology: This study relies on the quantitative method of explanatory survey. The study population consisted of UMNO and PAS party leaders at the branch level, namely Terengganu Division or Terengganu Region. A total of 384 respondents were randomly sampled based on locations representing the Terengganu district. Each research finding will be analyzed descriptively based on relevant themes as set out in the research objectives Findings: This research has added to the knowledge of Rabbani Leadership related to the purpose of Islamic Sharia or 'Maqasid Sharia'. Rabbani political leaders drive awareness in developing the spirit of Islamic sovereignty, preserving the system of life, closeness of public relations, community management and cultural change in knowledge management. Contributions: This paper contributes to a better understanding of Rabbani leadership in political parties to develop spiritual activities for the purposes of Islamic Sharia. In addition, this study explores the root causes of religious factors that encourage awareness in developing a holistic society. Originality/value: This research is innovative because there is no mechanism to be a reference for political activists how to bridge the gap between conventional political practices and rabbanic leadership practices in the political spectrum and program.
Maqasid-Shariah basically aims to ensure the well-being of man in this world as a means of prosperity in the hereafter. Well-being includes all improvement in human life including material, spiritual and social justice. In addition, well-being also required basic needs to be met and enhanced by conditions that include supportive personal relationships, community empowerment, financial security, rewarding employment, good health, and a healthy and attractive environment. However, previous studies showed some constraints among the selected dimensions and indicators in measuring well-being. The arrangements of the components and indicators do not show hierarchy on which indicator is most crucial towards fulfilling the basic needs of the citizen. Thus, this study is important to review dimensions and components in Maqasid-Shariah which can improve measurement of human well-being. To achieve the objective of this study, Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) was adopted for the review of the current research which utilize two main journal databases, namely Scopus and Web of Science. Accordingly, the searching efforts resulted in a total of 66 articles that can be analyzed systematically. Most importantly, the review managed to formulate nine main themes, namely safeguarding of faith, safeguarding of life/self, safeguarding of intellect, safeguarding of posterity, safeguarding of wealth, safeguarding of honor, safeguarding of human rights, safeguarding of social entity, and safeguarding of environment (ecology). Overall, further analysis of the nine themes resulted in the establishment of a total of 23 sub-themes. Finally, a number of recommendations were presented at the end of this research for the reference of future scholars.
Out of 50 Muslim-majority countries around the world, only six are electoral democracies. This problem has multiple material and ideational causes. This essay focuses on one ideational factor: the dominant method of Islamic law. The essay explains how this method became dominant after the eleventh century and why it causes the incompatibility between sharia (Islamic law) and democracy. The essay suggests further research to be published in Muslim Politics Review and other journals about how to develop alternative Islamic legal methods, which would be open to rationalism and empirical observations.
Comparative Succession Law in Australia
Muslim Women's Inheritance in Australia
This article aims at developing the methodology of fiqh sosial by exploring the concept of fiqh sosial that Kiai Sahal thought. It is very important to do this reasearch. This reasearch used the qualitative method. I conduct this research through a literature study by exploring Kiai Sahal's writing as a primary source and analizing them by collaborating with observation on social movements that he had carried out during his life.
This paper scrutinizes the ethicality of Islamic banks’ (IBs’) business model by employing the ‘objectives of Islamic law’ (Maqāsid al‐Sharī’ah). This necessitates developing an ethical framework to construe two primary injunctions of Islamic finance, namely ribā and gharar. The former embodies financial decoupling (aggravating risk‐shifting) and unjust price gouging (provoking economic stagnation and financial exclusion), while the latter involves asymmetric information and excessive risk‐taking behaviour (exacerbating financial fragility and thus systemic risk). We empirically and theoretically illustrate that these unethical issues are still prevalent in the IBs’ modes of financing, despite the Sharī’ah‐compliant endorsement of religious scholars (i.e. Sharī’ah supervisory boards). This affirms that ethicality is merely an impression management exercise of IBs instead of their true business identity. The way forward is to conceptualize IBs’ modes of financing beyond just Sharī’ah compliance by scrutinizing their ethical impact on society at large. This would require updating centuries‐old Islamic rulings (Fatāwā) on financial transactions and consulting finance academics and practitioners.
The paradigm shift from linear to a circular economy and other development approaches, especially in conventional economics, disregard religious values of which the primary objective is to promote human wellbeing from a wider perspective. Hence, the present study analyzes the concept of circular economy in light of the purpose of Islamic law (Maqasid al-Shariah). It adopts qualitative/semantic content analysis as a research approach. The finding reveals that the circular economy and its related concepts are not against the objective or the purpose of Islamic law (Maqasid al-Shariah), rather it promotes it: as the preservation of life and progeny can be achieved through the circular economy’s initiatives related to the preservation of ecology and ecosystem, whereas the preservation of intellect can be achieved through the measures related to reducing harmful wastes and pollution. While the preservation of wealth can be achieved through circular economy’s measures for resource conservation. These findings enlighten both Muslim and non-Muslim communities; firstly on the positive stance of circular economy to the Maqasid al Shariah and secondly the need to promote the circular economy initiatives to preserve the ecological balance and environment which are the gifts from the Creator.
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