(In the Name of Allah, the Most Gracious, the Most

Merciful)
 Islamic Institutions
UHR 3112
The Fundamental Concept of
Islam

Dr. Musaddiq Majid Khan

H/P: +60149308955
Email: Musaddiq80@gmail.com/musaddiq@ump.edu.my
What does Islam
?mean
ISLAM.
Comes from an Arabic root word
meaning "peace" and "submission."

The religion of Islam is the

acceptance of and obedience to the
teachings of God which He revealed
to His last prophet, Muhammad.
 Highlights

Belief (Aqidah)

Worship

Ethics (Akhlaq)
Aqidah
Aqidah:
Belief
Aqdah also spelled Aqeeda or Aqidah.
Literally: The word Aqdah is derived from the
Semitic root Aqd (Aqada), which means "to
tie" or "knot".
Technically: It means "creed". Any religious
belief system, or creed, can be considered an
example of Aqdah. However, this term has
taken a significant technical usage in Islamic
terminology denoting the six articles of faith,
derived from the Qurn and Sunnah also
known as (Arkn al-Iman). These are the
matters over which Muslims hold conviction.
 AQIDAH VS IDEOLOGY
AQIDAH IDEOLOGY

Faith stays fixed in heart Resides in mind, fantasy and

imagination

Permanent truthfulness Relative in nature, may be right

and may be wrong

Steadfast and resolute in Inconstant, easily get influenced

upholding the belief. by environment

Peace of mind, may gain Happy while right, depress while

happiness for being in right wrong
path
Poise, calm in facing everything, Full of ambiguity
good or bad.
 MEANING OF FAITH (IMAN)
The utterance of the tongue,
heart and the action of the limbs
according to the teachings of
God which He revealed to His
last prophet, Muhammad
 FAITH
Faith increases with obedience and decreases
with disobedience.

"Having faith in Allah" is to grasp that Allah is

the sole Creator and Owner of everything, the
only Judge.
PILLARS OF FAITH
Must be based on al-Quran & as-
Sunnah 6 pillars of faith (rukun iman)
Belief in Allah
Belief in His Angels
Belief in His Messanger
Belief in His Books
Belief in Hereafter
Belief in Qada & Qadar
"It is to believe in Allah, His angels, His books,
His messengers, and the Last Day, and to
believe in divine destiny, both the good and
the evil thereof."
(Saying of the Prophet, pbuh)
Belief in God Belief in the Angels
Muslims believe in one, unique, Muslims believe in the
incomparable Allh, Who has no son
existence of the angels and
nor partner, and that none has the
right to be worshipped but Him that they are honored
alone. He is the true Allh, and every creatures. The angels
other deity is false. He has the most worship Allh alone, obey
magnificent names and sublime Him, and act only by His
perfect attributes. No one shares His command. Among the
divinity, nor His attributes. In the angels is Gabriel, who
Quran, Allh describes Himself: brought down the Quran to
Muhammad .
Say, He is Allh, the One. Allh, to
Whom the creatures turn for their
needs. He begets not, nor was He
begotten, and there is none like
Him. (Quran, 112:1-4) No one has
the right to be invoked, supplicated,
prayed to, or shown any act of
worship, but Allh alone.
Belief in Gods Revealed Books
Muslims believe that Allh revealed books
to His messengers as proof for mankind
and as guidance for them. Among these
books is the Quran, which Allh revealed to
the Prophet Muhammad . Allh has
guaranteed the Qurans protection from
any corruption or distortion. Allh has
said: [Indeed, We have sent down the
Quran, and surely We will guard it (from
corruption]. (Quran, 15:9). Other books
have been lost, tampered with, or altered.
They have been combined with legend,
folklore, and personal desires to create
something very much unlike what Allah
originally revealed. These books are:
Tawrah This is the revelation that Allah
sent to Musa (Moses), peace be upon him.
Zabr This is the revelation that Allah
sent to Daud (David), peace be upon him.
Injl This is the revelation that Allah sent
to Eesa (Jesus), peace be upon him.
Belief in the Prophets and
Messengers of God
Muslims believe in the prophets and
messengers of Allh, starting with
Adam, including Noah, Abraham,
Ishmael, Isaac, Jacob, Moses, and
Jesus (peace be upon them). But
Allhs final message to man, a
reconfirmation of the eternal
message, was revealed to the Prophet
Muhammad . Muslims believe that
Muhammad is the last prophet sent
by Allh, as Allh has said:
Muhammad is not the father of any
one of your men, but he is the
Messenger of Allh and the last of
the prophets... (Quran, 33:40)
Muslims believe that all the prophets
and messengers were created human
beings who had none of the divine
qualities of Allh.
Belief in the Day of Judgment:
Muslims believe in the Day of Judgment (the Day of
Resurrection) when all people will be resurrected for
Allhs judgment according to their beliefs and deeds.
Allh has said: Do not these think that they shall be
raised again, for a mighty day, the day on which men
shall stand before the Lord of the worlds? (83:4-6) and
in other occasion He said: Allah, there is no god but He
He will most certainly gather you together on the
resurrection day, there is no doubt in it; and who is
more true in word than Allah? (4:87)
Belief in Al-Qadar
Muslims believe in Al-Qadar, which is Divine Predestination, but this belief in Divine
Predestination does not mean that human beings do not have freewill. Rather,
Muslims believe that Allh has given human beings freewill. This means that they
can choose right or wrong and that they are responsible for their choices. The belief
in Divine Predestination includes belief in four things:
Allh knows everything. He knows what has happened and what will
happen.
Allh has recorded all that has happened and all that will happen.
Concerning to these two matters Allh says (interpretation of the meaning): Know
you not that Allaah knows all that is in the heaven and on the earth? Verily, it is (all)
in the Book (AlLaw AlMafz). Verily, that is easy for Allh [al-Hajj 22:70]
Whatever Allh wills to happen happens, and whatever He wills not to
happen does not happen.
Allh says And your Lord creates whatsoever He wills and chooses (al-Qasas
28:68). and Allh does what He wills [Ibraaheem 14:27] He it is Who shapes you
in the wombs as He wills (Aal Imrn 3:6)
All things that happen are created by Allh in their essence, their
attributes and their movements.
Allh He has created everything, and has measured it exactly according to its due
measurements (al-Furqn 25:2)
Belief in the Angels
Muslims believe in the existence
of the angels and that they are
honored creatures. The angels
worship Allh alone, obey Him,
and act only by His command.
Among the angels is Gabriel,
who brought down the Quran to
Muhammad .
The Arabic word ibdah ( )or ibada (usually translated
Worship
"worship") (Ibadah)
is connected with related words such as "Ubudiyyah"
("slavery"), and has connotations of obedience, submission, and
humility. The word linguistically means "obedience with
submission".

In terms of Islam, ibadah is the obedience, submission, and

devotion to Allah (God) along with the ultimate love for Him.
Muslims believe that ibadah is the reason for the existence of all
humanity. That is, Muslims believe that all people exist only to
submit to Allah.

Ibadah consequently means following Islamic beliefs and practices

its commands, prohibitions, the halal, and the haram. For
Muslims, ibadah is also something that comes from the heart, or
sincerity, as a result of belief in Islam. Therefore, ibadah is
something that can not be forced upon another person.
The well known 13th century Islamic scholar Ibn Taymiyyah defined
'ibadah as "a comprehensive noun encompassing everything that
Allah loves and is pleased with - whether saying, or actions,
outward and inward."
Worship {ibadah} and Servitude ubudiyyah

Worship {ibadah} is the purpose behind our creation. The Quran

: states

I did not create the jinn and humans except that they may
worship Me. 1
If the work we are doing is for the sake of seeking the pleasure of
God, then it is an act of worship. It is so even though it may be a
business or professional venture, the pursuit of knowledge, marriage,
service to people, or anything that is meant to meet our needs or that
of society.

That which makes an action an act of worship {ibadah} is the sacred

motives behind its performance and in the parlance of the Quran, it
has the {sibghat Allah
Islam requires us to submit our lifes
completely to Allah, as the Quran
instructed the Prophet Muhammad to do:
"Say (O Muhammad) my prayer, my
sacrifice, my life and my death belong to
Allah; He has no partner and I am ordered
to be among those who submit, i.e.;
Muslims." (6:162-163)
 THE CONCEPT OF WORSHIP
A comprehensive concept that includes all the
positive activities of the individual. This of
course is in agreement with the all inclusive
nature of Islam as a way of life.

It regulates human life on all levels:

individual, social, economic, political and
spiritual. That is why Islam provides guidance
to the smallest details of one's life on all these
levels.
 :
: " :

" : ! :
.(( " ))
The Book of Miscellany
Abu Dharr (May Allah be pleased with him) reported:
Some people said to Messenger of Allah (): "O Messenger of Allah, the rich have
taken away (all the) reward. They observe Salat (prayers) as we do; and give Sadaqah
(charity) out of their surplus wealth." Upon this he (the Prophet ( ))said, "Has
Allah not prescribed for you (a course) following which you can (also) give Sadaqah?
In every declaration of the glorification of Allah (i.e., saying Subhan Allah) there is a
Sadaqah, and in every Takbir (i.e., saying Allahu Akbar) is a Sadaqah, and in every
celebration of praise (saying Al-hamdu lillah) is a Sadaqah, and in every declaration
that He is One (La ilaha illallah) is a Sadaqah, and in enjoining of good is a Sadaqah,
and in forbidding evil is a Sadaqah, and in man's sexual intercourse (with his wife)
there is a Sadaqah." They (the Companions) said: "O Messenger of Allah, is there
reward for him who satisfies his sexual need among us?" He said, "You see, if he were
to satisfy it with something forbidden, would it not be a sin on his part? Similarly, if
he were to satisfy it legally, he should be rewarded".
[Muslim].
CATEGORY OF
WORSHIP

1. COMMON (umum)
2. SPECIFIC (khusus)
 CATEGORY OF
WORSHIP
1. COMMON (umum)
All other activities in our daily life including
managing ourselves, family, community,
education, economy, politic etc.
Those activities, if it is managed according
to Islamic teachings, will be considered
ibadah and will be rewarded accordingly.
Example: respect to parents, business
activity etc.
 CATEGORY OF
WORSHIP
2. SPECIFIC (khusus)
Essential and important pillars of faith
and pillars of Islam fall under this
category
Considered as fardhu ain
If specific worship is not performed, one
can be considered as non-believer
Example: Daily prayer, zakat, fasting,
hajj, etc.
Among ritual worships, Solat (ritual prayer)
occupies the key position for two reasons.
it is the distinctive mark of a believer.
it prevents an individual from all sorts of
abominations and vices by providing him chances
of direct communion with his Creator five times a
day, wherein he renews his covenant with God
and seeks His guidance again and again

Solat is the first practical manifestation of

Faith and also the foremost of the basis
conditions for the success of the believers.
and keep up prayer; surely prayer keeps
(one) away from indecency and evil; and
certainly the remembrance of Allah is the
greatest, and Allah knows what you do.
(al Quran; al Ankabut: 45)
Zakat is a manifestation of faith that
affirms that God is the sole owner of
everything in the universe, and what
men hold is a trust in their hand over
which God made them trustees to
discharge it as He has laid down:

"Believe in Allah and His messenger and

spend of that over which He made you
trustees." (57:7)
Take alms out of their property, you would
cleanse them and purify them thereby, and
pray for them; surely your prayer is a relief
to them; and Allah is Hearing, Knowing.
(al Quran; al Taubah: 103)

Zakah is a means of redistribution of wealth in a way

that reduces differences between classes and groups. It
makes a fair contribution to social stability. By purging
the soul of the rich from selfishness and the soul of the
poor from envy and resentment against society, it stops
up the channels leading to class hatred and makes it
possible for the springs of brotherhood and solidarity.
Siyam (fasting during the day time of the
month of Ramadan) is another pillar of
Islam. The main function of fasting is to
make the Muslim pure from "within" as
other aspects of Shariah make him pure
from "without." By such purity he
responds to what is true and good and
shuns what is false and evil. This is what
we can perceive in the Quranic verse:

"O you who believe, fasting is prescribed

for you as it was prescribed for those
before you, that you may gain piety."
(2:183)
Al-Hajj (pilgrimage to the House of God in
Makkah). This very important pillar of Islam
manifests a unique unity, dispelling all kinds
of differences.
Muslims from all corners of the world
wearing the same dress, respond to the call
of Hajj in one voice and language; LABBAIK
ALLAHUMMA LABBAIK (Here I am at your
service O Lord!).
In Hajj there is an exercise of strict self-
discipline and control where not only sacred
things are revered, but even the life of
plants and birds is made inviolable so that
everything lives in safety.
3. ETHICS (Akhlak)
Ethics has been defined as:
"The normative science of the conduct of
human beings living in societies - a
science which judges this conduct to
be right or wrong, to be good or bad or
in some similar way."

A state where one do something

without having to put an effort thinking
before it
Akhlaq is the plural of the word khulq which means
disposition. "Disposition" is a talent (malakah) of the soul
(nafs) which unconsciously inspires activities. Malakah
comes into existence through repetitive practice and is not
easily destroyed. A particular malakah may appear because
of one of the following reasons:

Fitrah (natural state): The original state in which

humans are created by Allah Muslims believe Allah
determined certain aspects of their lives for which they
are not accountable (e.g., their place of birth and
physical appearance)
'da (Habit): Formed by continual repetition of certain
acts and creates a certain disposition.
Practice and conscious effort: Which if persistent will
eventually produce a disposition.
Although fitra produces certain dispositions, man can surpass
nature through free will and effort. While dispositions caused by
mental talents (i.e., intelligence, memory, mental agility etc.)
are not alterable, all others can change. When we speak of man's
capacity to change his dispositions, we do not mean he should
destroy instincts of reproduction or self-preservation. Instead,
he should avoid extremes so they perform their functions
properly. Abu Hurairah narrated that Prophet Muhammad has
said: "Indeed I have been sent to complete the best of character
(akhlaq)." Anas, the brother of Abu Dharr is narrated as saying:
"I saw him (the Prophet), he would enjoin the people to good
character and conduct." The Prophet also said, "The most
complete of believers in iman (faith) are those who are best in
character
AKHLAK and AQIDAH
Aqidah is the main foundation for Islam,
therefore akhlak cannot be build without
Aqidah.
Akhlak without aqidah is like a court
without a judge.
AKHLAK and AQIDAH
Belief in Allah and belief in Hereafter is
the foundation for akhlak/good deeds
In the hereafter, good behavior will
enjoy the rewards and bad behavior will
be punished
Example: a Muslim who belief in
Hereafter, he will not tell lies or backbite
As a part of this test, God also gives
man the basic knowledge of 'good'
and 'bad' at the time of his
inception. Thus, according to Islam,
every individual has been bestowed
a clear standard of judgment of
'good' and 'evil' by God.
 " :

:
.[
] "

: . : " :
. "
. [ 2/246] [4/227: ]

On the authority of an-Nawas bin Saman (may Allah be pleased with him),
that the Prophet (peace and blessings of Allah be upon him) said:
Righteousness is in good character, and wrongdoing is that which wavers in
your soul, and which you dislike people finding out about. [Muslim]
And on the authority of Wabisah bin Mabad (may Allah be pleased with
him) who said: I came to the Messenger of Allah (peace and blessings of
Allah be upon him) and he (peace and blessings of Allah be upon him) said,
You have come to ask about righteousness. I said, Yes. He (peace and
blessings of Allah be upon him) said, Consult your heart. Righteousness is
that about which the soul feels at ease and the heart feels tranquil. And
wrongdoing is that which wavers in the soul and causes uneasiness in the
breast, even though people have repeatedly given their legal opinion [in its
favour].
A good hadeeth transmitted from the musnads of the two imams, Ahmed
bin Hambal and Al- Darimi, with a good chain of authorities.
:The Qur'an says

The human soul - the way He molded it and

inspired it with knowledge of its evil and its
good - bears witness to the fact that indeed
he, who cleanses it [of all impiety] shall be
successful while he, who corrupts it shall face
.doom
 MAQSID AL-SHRAA OBJECTIVES OF THE SYARIAH

Maqsid al-Shraa ( ) or the objectives of the

syariah can be divided into three:
1.Essentials/ arriyyt ()
Religion / Faith (din)
Life (nafs)
Lineage / Progeny (nasl)
Intellect (aql)
Property / Wealth (mal)
2.Complementary/ needs/ jiyyt ()
3.Embellishments/ enhancement / Tasniyyt ()
Definition of Maqasid Al-Shari'ah

Maqasid al-Shari'ah
comprises those
benefits/welfare/advantag
es behind the revelation of
Islamic Laws.
It aims at the attainment
of good, welfare, benefits,
and warding off evil, injury,
loss, etc. for the creatures.
(All this in Arabic
terminology can be stated
as Masalih al-'Ibad.)
Continue
Shari'ah aims at the welfare of the people
in this life and in the life hereafter, and for
this purpose it has advised people to adopt
such means and measures that may give
advantage benefit/well-being to them and
may ward off evil/injury/loss, from them.
Studies on Maqasid as-
Shariah

Many jurists have tried to

explain the aims and
objectives of Shari'ah upon
which Islamic Institutions are
established.
Among the outstanding
figures are the Malikite Abu
Ishaq al-Shatibi, the Shafite
al-'Izz ibn 'Abd aI-Salam, and
the Hanbalite Ibn Qayyim al-
Jawiziyyah.
Shaikh Muhammad AL-Tahir
ibn Ashur is the most
renowned Zaytuna Imam and
one of the great Islamic
scholars of the 20th century.
The publication of this
translation of Shaikh Ibn
Ashur's Treatise on Maqasid
AL-Shari'ah is a breakthrough
In this book, Ibn Ashur
proposed Maqasid as a
methodology for the
renewal of the theory of
Islamic law, which has
not undergone any
serious development
since the era of the
great imams. Ibn Ashur
- quite courageously -
also addressed the
sensitive topic of the
intents/Maqasid of
Prophet Muhammad
 Ibn Ashur developed
the theory of the
'protection of true
belief' into 'freedom of
beliefs', etc. Also
introduced the concepts
of 'orderliness', 'natural
disposition', 'freedom',
'rights', 'civility', and
'equality' as Maqasid in
their own right, and
This development opens greatupon which forthe
opportunities whole
Islamic
law to address current and real challenges
Islamic lawfor is
Muslim
based.
societies and Muslim minorities.
Classification of Maqasid as-Shariah
Provisions of Shari'ah aim at protecting its
objectives. Objectives or Maqasid al-
Shari'ah can be classified as:
Daruriyyah (Necessity)

These are the objectives which are must

and basic for the establishment of
welfare in this world and the world
hereafter in the sense that if they are
ignored then the coherence and order
cannot be established and Fasad (chaos
and disorder) will prevail in this world
and there will be obvious loss in the
world hereafter.

Write down the necessity of life

Daruriyyah relates to five things:

Protecti
on of
Reason
('Aql)

Protecti
Protecti Protecti
on of on of on of
Posterity Faith Property
(Nasl) (Mal)
(Din)

Protecti
on of
Life
(Nafs)
Continue
According to Shatibi, these five protections
are daruriyyah for the establishment of
welfare in this world as well as in the world
hereafter.
The protection of the above mentioned
elements can be made possible through
two types of essential elements.
Continue.
Solah, zakah, fasting and hajj are the
elements that are required for the
maintenance of the very existence of faith
(din). All such provisions of Shari'ah are
said to have the aims that can be labelled
as daruriyyah.
Building mosque, Baitul Mal etc
Continue
benefit from drinkables, clothing, housing,
etcetera, is meant to maintain life and
hence fulfill the objective of necessities.
Such matters and dealings that are
required to maintain and protect the 5
essential values promote necessities
(schools, hospitals,etc)
Continue
legal provisions (jinayat), which are
required to stop destruction of the above
mentioned elements will also be said to aim
at daruriyyah from the point of view of the
objectives of Shari'ah.
E.g- hudud laws/qisas, prison, asylum
Hajiyyat (Requirement)
All such provisions of Shari'ah which aim at
facilitating life, removing hardship,
etcetera, are said to fulfill the hajiyyah
(requirements).
For example, permission of hunting and use
of halal goods for food, lodging, and
conveyance,
Continue
Besides, the permission for qirad (profit
sharing through borrowing), musaqat (profit
sharing), bai salam (forward buying of a
commodity which does not yet exist),are
the examples of Shari'ah provisions that
aim at facilitating life or removing
hardships in the life in this world.
Tahsiniyyat (embellishment)
Shari'ah beautifies life and puts comforts
into it. There are several provisions of
Shari'ah which are meant to ensure better
utilization, beautification and simplification
of daruriyyah and hajiyyah.
Eg., permission to use beautiful,
comfortable things; to eat delicious food; to
have cold drinks and so on
Relationship between these
three (d, h, t)
Shatibi has identified the relationship
between daruriyyah, hajiyyah and
tahsiniyyah in the following manner:
Daruriyyah is fundamental to hajiyyah and
tahsiniyyah.Deficiency in daruriyyah brings
deficiency to hajiyyah and tahsiniyyah in an
immutable manner.
Continue
Deficiency in hajiyyah and tahsiniyyah does
not necessarily affect daruriyyah.
An absolute deficiency in hajiyyah and
tahsiniyyah may bring deficiency in some
extent to daruriyyah.
To keep up hajiyyah and tahsiniyyah for the
proper maintenance of daruriyyah is
desirable.
Continue.
Example:
Government hospitals and private hospital
Government schools and private schools
Summary for the relationship
Daruriyyah is the basic whilst the other two
are in the nature of the complements of
daruriyyah.
Demand for daruriyyah creates the demand
for the other two, that is, hajiyyah and
tahsiniyyah.
Demand for hajiyyah and tahsiniyyah does
not create demand for daruriyyah.
Continue
Demand for hajiyyah can be set aside for
the demand for daruriyyah.
Similarly the demand for tahsiniyyah can
be set aside for the demand for hajiyyah.
Hajiyyah and tahsiniyyah are pursued for
the sake of daruriyyah, that is, to
complement them and not for their own
sake.
Approach to Promote/Maintain
Maqasid as-Shariah
Positive approach
Negative approach
In conformity with the concept of al-amr bi
al-maaruf, wa nahy an al-munkar
bashira wa naziira
Discussion by Prof H.Kamali
One of very important objective is:
Rahmah (Mercy or Compassion), that seek
to eliminate prejudice, alleviate hardship
and establish justice.
The laws of the Quran and Sunnah also
seek to promote co-operation and support
within the family and the society at
large.Adl or Qist (Justice), is indeed a
manifestation of Gods Mercy, but may also
be seen as a principal objective of the
Shariah
Continue.
The objective of Rahmah, is most clearly
manifested in the realisation of Maslahah
(Benefit) in everyday communal life.
The ulema have, thus, generally considered
Rahmah to be the all-pervasive objective of
the Shariah, and have, to all intents
/purposes,
used it synonymously with Maslahah.
Adl (Justice)
Adl or Qist (Justice), is indeed a
manifestation of Gods Mercy, but may
also be seen as a principal objective of
the Shariah in its own right.
the Quran states: We sent Our
Messengers and revealed through them
the Book and the Balance so that Justice
may be established amongst mankind
(57:25).
Continue.
Justice as a value or primary objective of
the Shariah is mentioned in the Quran
fifty-three times in all. Adl literally
meaning to place things in their right
and proper place
a fundamental objective of the Shariah,
is to seek to establish an equilibrium
between rights and obligations, so as to
eliminate all excesses and disparities, in
all spheres of life
Tahdhib al-Fard (Educating the
Individual)
Tahdhib al-Fard (Educating the
Individual) is also a very important
objective of the Shariah. It fact, in order
of priority, it may even ought to be
placed before Maslahah and Adl.
For the latter are both, essentially,
community-oriented values that acquire
much of their meaning in the context of
social relations,
Continue
whereas the former seeks to make each
individual a trustworthy agent just so as
to strive to realise these values which
benefit himself and the community.
Indeed, the overall purpose of a great
number of the stipulations of the
Shariah, especially in the spheres of
Ibadah (ritual worship) and Akhlaq
(moral teachings), is to train the
individual to acquire the virtues of
Taqwa (God-consciousness),
Continue...
the majority approach to the
identification of the maqasid takes into
consideration not only the text but also
the underlying illah or rationale of the
text.
The chief exponent of Al-Maqasid, Abu
Ishaq Ibrahim al-Shatibi (d. 790H),
spoke affirmatively of the need to
respect and observe the explicit
injunctions, but added, that adherence
to the obvious text
must not be so rigid
PURPOSES OF MEDICINE - maqasid al shariat

The first purpose is protection of diin,

hifdh al diin. It involves both physical
health and mental health.
Protection of al-diin essentially involves
ibadat in the wide sense that every
human endeavor is a form of ibadat.
Thus medical treatment makes a direct
contribution to ibadat by protecting and
promoting good health
Continue
so that the worshipper will have the
physical and mental energy to undertake
all the responsibilities of ibadat.
The principal forms of physical ibadat are
prayer, salat; fasting, siyaam; and
pilgrimage, hajj. A sick or a weak body
cannot perform them properly.
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The second purpose is protection of life,
hifdh al nafs, the primary purpose of
medicine. Medicine cannot prevent or
postpone death since such matters are
in the hands of Allah alone.
It however tries to maintain as high a
quality of life until the appointed time of
death arrives.
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Medicine contributes to the preservation
and continuation of life by making sure that
physiological functions are well maintained.
It also relieves pathophysiological stress by
preventive, curative, and rehabilitative
measures.
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The third purpose is protection of
progeny, hifdh al nasl.
Medicine contributes to the fulfillment of
this function by making sure that
children are cared for well so that they
grow into healthy adults who can bear
children.
Treatment of male and female infertility
ensures successful reproduction. The
care for pregnant women, perinatal
medicine, and pediatric medicine all
ensure that children are born and grow
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hifdh al aql. Medical treatment plays a
very important role in protection of the
mind.
Treatment of physical illnesses removes
stress that affects the mental state.
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Treatment of neuroses and psychoses
restores intellectual and emotional
functions. Medical treatment of alcohol and
drug abuse prevents deterioration of the
intellect.
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hifdh al maal. The wealth of any community depends
on the productive activities of its healthy citizens.
Medicine contributes to wealth generation by
prevention of disease, promotion of health, and
treatment of any diseases and their sequel.
Communities with general poor health are less
productive than healthy vibrant communities. The
principles of protection of life and protection of wealth
may conflict in cases of terminal illness. Care for the
terminally ill consumes a lot of resources that could
have been used to treat other persons with treatable
conditions. Resolution of such contrasts requires resort
to the principles of the Law, qawaid al shariat, that are
described below.
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The principles of protection of life and
protection of wealth may conflict in
cases of terminal illness.
Care for the terminally ill consumes a lot
of resources that could have been used
to treat other persons with treatable
conditions.
Resolution of such contrasts requires
resort to a specific principles of the Law,
qawaid al shariat.
Maqasid and ijtihad
Ibn Ashur, the author of another landmark
work on Al-Maqasid, also stressed that
knowledge of the science of Al-Maqasid was
indispensable to ijtihad in all its
manifestations.
Some ulema, who confined the scope of
their ijtihad only to literal interpretations,
found it possible,
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ibn Ashur observed, to project their
personal opinions into the words of the
text, but fell into error as they were out of
touch with the general spirit and purpose of
the surrounding evidence
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An important feature of the Maqasidi
(objectives-based) approach in relation
to ijtihad and the formulation of specific
rules is the attention that the mujtahid
must pay to the consequences of his
rulings. Indeed, an ijtihad or fatwa would
be deficient if
it failed to contemplate its own maalat
(consequences).
Conclusion
the maqasid have become the focus of
attention as it tends to provide ready and
convenient access to the Shariah.
it is naturally meaningful to understand the
broad outline of the objectives of the
Shariah in the first place before one tries
to move on to specifics.
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An adequate knowledge of the maqasid
thus equips the student of Shariah with
insight and provides him with a theoretical
framework in which the attempt to
acquire detailed knowledge of its various
doctrines can be more meaningful and
interesting.
:Questions
Why man needs system in
their daily life?
What would be the
consequences if there is no
system/rules in the society?
THANK YOU