Ethics Theses 30 Ijtihād Maqāsidi The Interconnected Maslahah-Based Reconstruction of Islamic Laws A. Halil Thahir Interconnectedness The Prophet Muhammad | Aurat | al-Hadith | Monot Tradition | Jilbab | Muslimah Clothing | Al- Islamic Culture | Mujtahid | Khimār | Equality The Qur’an | Ijtihād | The Sunnah | In Hijāb | Judisprudence | Women | Hanafi | Justi Shari’ah | Islamic Law | Religion Ijtihād Maqāṣidi The Interconnected Maṣlaḥah-Based Reconstruction of Islamic Laws Ijtihād Maqāṣidi The Interconnected Maṣlaḥah-Based Reconstruction of Islamic Laws A. Halil Thahir Globethics.net Theses No. 30 Globethics.net Theses Director: Prof. Dr. Obiora Ike, Executive Director of Globethics.net in Geneva and Professor of Ethics at the Godfrey Okoye University Enugu/Nigeria. Series editor: Ignace Haaz, Ph.D Globethics.net Theses 30 A. Halil Thahir, Ijtihād Maqāṣidi: The Interconnected Maṣlaḥah-Based Reconstruction of Islamic Laws Geneva: Globethics.net, 2019 ISBN 978-2-88931-220-7 (online version) ISBN 978-2-88931-221-4 (print version) © 2019 Globethics.net Managing Editor: Ignace Haaz Assistant Editor: Samuel Davies English Translation: Maufur Globethics.net International Secretariat 150 route de Ferney 1211 Geneva 2, Switzerland Website: www.globethics.net/publications Email: [email protected] All web links in this text have been verified as of January 2019. This The electronic version of this book can be downloaded for free from the Globethics.net website: www.globethics.net. The electronic version of this book is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License (CC BY- NC-ND 4.0). See: https://creativecommons.org/licenses/by-nc-nd/4.0/. 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TABLE OF CONTENTS 1 Introduction ..................................................................... 7 2 Maqāṣid al-Sharī’ah and the Excavation of Islamic Laws ............................................................................... 19 2.1 Understanding Maqāsid al-Sharī’ah and its Development ......... 19 2.2 General Objectives (al-Maqāṣid al-‘Āmah) in the Qur’an .......... 23 2.3 Muslim Scholars (‘Ulamā’) on Maṣlaḥah ................................... 34 2.4 Al-Ghazali (d. 505 AH) on Maṣlaḥah .......................................... 37 2.5 Al-Shatibi (d. 790 AH) on Maṣlaḥah ........................................... 43 2.6 Al-Ṭūfī (d. 716 AH) on Maṣlaḥah ................................................ 56 2.7 The Interconnected Maṣlaḥahs as an Approach .......................... 71 2.8 The Interconnected Maṣlaḥah in Contemporary Islamic Studies: A Comparison .................................................................................... 73 2.9 The Operative Works of the Interconnected Maṣlaḥah-Based Ijtihād Maqāṣidī ................................................................................ 82 2.10 Elements of Ijtihād Maqāṣidi ..................................................... 91 3 Islamic Law and the Methods of Its Excavation Sharī ‘ah, Islamic Jurisprudence and Islamic Law….. 91 3.1 Sharī’ ‘ah..................................................................................... 95 3.2 Islamic Jurisprudence (Fiqh) ...................................................... 97 3.3 Islamic Law ................................................................................. 98 3.4 The Characteristics of Islamic Law ............................................. 99 3.5 The Principles of Islamic Law ................................................... 103 3.6 Ijtihad and Mujtahid .................................................................. 111 3.7 Requirements of Mujtahid ......................................................... 115 4 Maqāṣid al-Sharī’ah-Based Fiqh: The Application of the the Interconnected Maṣlaḥahs in Muslim Women’s Clothing ……………………………………127 4.1 The Meaning of Hijāb, Jilbab, and Khimār ............................... 128 4.2 The History of Muslimah Clothing ............................................ 137 4.3 Women’s Aurat .......................................................................... 141 4.4 Scholars on the Requirements Islamic Clothing ........................ 148 4.5 Considering Shahrur’s Thoughts on the Function of Muslimah Clothing: A Contemporary Reading Towards Religious Texts ....... 150 4.6 The Relevance of Shahrur’s View About the Function of Muslimah Clothing with the Maqāṣid al-sharī’ah: Protection of Life Based on the Tradition and Aesthetics. ................................ 155 4.7 Maqāṣid al-Sharī’ah in Muslimah Clothing .............................. 160 5 Conclusion ………………………………………… 171 6 Bibliography ……………………………………… 173 7 About the Author………………………………….. 191 1 INTRODUCTION It is commonly understood that Islam came into existence with vari- ous dimensions,1 including its legislation which aims to bring as many possible benefits for mankind, both in this world and hereafter.2 Al- Ghazālī (d. 505 AH) said that Islam is concerned with five kinds of virtues3 which, in uṣūl al-fiqh’s (Islamic jurisprudence) terminology, are called al-kulliyāt al-khams (the five universal). They include protection of religion (al-dīn), life (al-nafs), reason (al-‘aql), descent (al-nasl), and property (al-māl).4 Given the importance to protect the five maṣlaḥah 1In general, Mahmud Shaltut classifies the teachings of Islam into two dimen- sions: aqīdah and sharī’ah. He calls the aqīdah dimension of the Qur’an with the term al-imān (beliefs) and the sharī’ah one with al-‘amal al-salih (good deeds). According to Shaltut’s classification, Islamic jurisprudence falls under the category of sharī’ah. See Mahmud Shaltut, al-Islam ‘Aqidah wa Shari’ah, (n.p: Dar al-Qalam, 1966), pp. 11-13. 2 It means to say that the axiology of Islamic jurisprudence is by definition theo- anthropocentric because it is oriented to the fulfillment of divine (heavenly) and human (worldly) well-beings altogether. 3Al-Ghazālī further said that these five well-beings do not exclusively belong to Islam, but also to all religions (millah) that aspires to the well-being of human- kind. Therefore, al-Ghazālī said that there is no single religion that does not forbid disbelief, killing, fornication, and consumption of anything that can im- pair the dysfunction of the reason. See Abu Hamid al-Ghazali, al-Mustafā min ‘Ilm al-Uṣūl, Vol. 1, (Bairūt: Dār al-Fikr, t.th.), p. 286. 4Al-Zuhaili Wahbah pointed out that the Mālikiyyah and Shāfi’īyyah scholars listed the five main principles (al-uṣūl al-khamsah) in the following order: reli- gion, life, reason, lineage, and property. Meanwhile, Ḥanafiyyah scholars listed: religion, life, lineage, intellect, and property. Similarly, al-Būṭī said that the 8 Ijtihād Maqāṣidi: Reconstruction of Islamic Laws (the objectives of Islamic law), al-Shāṭibī (d. 505 AH) insisted that mu- jtahids must know well and integrate maqāṣid al-sharī’ah (the objec- tives of Islamic law) into their intellectual endeavors (ijtihād). Before al-Shāṭibī (d. 790 AH), the study on maqāṣid al-sharī’ah serves only as one instrument in figuring out the ‘illat (the basic cause) of law when a legal analogy (qiyās) should be conducted to decide a legal status unknown to the naṣṣ (al-Qur’an and Hadith). The use of maṣlaḥah in search for the basic cause of the law (masālik al-‘illah) is limited only to the cause that is acquired by reasoning (‘illat ijtihādī or mustanbaṭah), not that is is explicitly mentioned by the texts, such as al- Qur’an, Hadith, and ijmā’. In other words, the study on maṣlaḥah before al-Shāṭibī (d. 790 AH) is confined to the realm of qiyās. Al-Shāṭibī (d. 790 AH), on the other hand, suggested that the whole process of ijtihād, whether or not directly linked with the text, should consider maṣlaḥah as the “spirit” of the objectives of Islamic law. He further explained that an ijtihād aligned to the objectives of Islamic law (al-ijtihād al-maqāṣidī) should fulfill four aspects.5 Firstly, it should be based on the text and the law that is contained therein, as well as the objectives of Islamic law (al-nuṣūs wa al-aḥkām bi maqāṣidihā); sec- ondly, it should compromise the universal and general messages with the partial evidence (al-jam’ bayn al-kulliyāt al-‘āmah wa al-khāṣah); thirdly, it should be based on the principle of inviting the good and re- fusing the bad (jalb al-maṣlaḥah wa dar’u al-mafāsid); fourthly, it should predict the things that might happen in the long term (i’tibār al- ma’ālāt): whether the legal decision to be made will lead to the realiza- tion of goodness (maṣlaḥah), or supposedly will cause badness (maf- sadah). With regard to the last aspect, al-Shāṭibī (d. 790 AH) said that ijmā’ of ‘ulama set up al-uṣūl al-khamsah according to the al-Ghazālī’s order, i.e. religion, soul, intellect, lineage, and property. See Muhammad Sa’id Ramaḍān al-Būṭī, Ḍawābiṭ al-Maṣlaḥah fi al-Sharī’ah al-Islāmiyyah, (Bairūt: Muassasah