Maqasid as-Shariah

Wahyu turun untuk diakali manusia, memandunya mengharungi marhalah hidupnya yang sentiasa berubah. Hubungan tiga segi nas yang kenampakan saling overlapping/tadakhul/bertindan, seringkali membuat manusia keliru dalam memahami hakikat nas ; di saat setengah pihak mendakwa perlunya kepada pemahaman baru terhadap nas agama, setengah pihak pula menafikan tajdid ini dan menyandarkannya kepada kefahaman semasa bagi nas yang pasti berubah kerana nas baginya bersifat relatif dan ditujukan kepada umat manusia secara umum. Kekeliruan ini pintu kepada masalah sekularisma Islam ; di mana "rabbaniyat nas‟ pelan-pelan tenggelam dalam maslahat/kepentingan yang ditentukan manusia yang dikaburi selalu oleh syahwat (menentangi kebenaran) dan syubhat (menjahili kebenaran).
 
Usul Fiqh merupakan lapangan terbaik untuk menjejak punca masalah ini ; ia merupakan medan yang subur dengan perdebatan antar-akidah berkaitan nas, dan memberi sistem bagaimana akidah ditajallikan dalam perbuatan melalui mekanisma "hukum taklifi‟ berdasarkan kefahaman (akal) masing-masing aliran terhadap nas. Kertas kerja ini akan membincangkan mengenai dua aliran usuli, Zahiriyah dan Maqasidiyah, dan sejauh mana kesan kedua aliran ini dalam membuka jalan, secara langsung mahupun tidak, kepada liberalisma Islam dan sekularisma Syariat, serta bagaimana seharusnya berpendirian ketika hakcipta Syariat Ilahi diambil alih manusia.

Gurindam Dua Belas merupakan hasil karya Raja Ali Haji yang masyhur di Kepulauan Tanah Melayu. Beliau merupakan sasterawan, negarawan serta golongan bangsawan Bugis yang menduduki  Johor dan Selangor sejak awal abad ke – 18. Secara umumnya, Gurindam Dua belas mempunyai 12 fasal. Setiap baris di dalam gurindam membawa makna yang lengkap dan saling berkesinambungan antara baris pertama terhadap baris berikutnya. Secara kontekstualnya, nilai-nilai yang telah disemat di dalam Gurindam Dua Belas mengandungi pelbagai nasihat yang dijadikan panduan serta pendidikan kenegaraan buat masyarakat yang menghendaki pencapaian hidup berkualiti di dalam suatu komuniti sejahtera. Objektif : Kajian ini memberi penekanan analisis terhadap setiap bait di dalam gurindam, merungkaikan pendidikan kenegaraan yang terkandung serta mencari perkaitannya dengan maqasid syariah. Metodologi : Kajian ini menggunakan kaedah kualitatif dan reka bentuk kajian adalah kajian kepustakaan. Data dikumpul dengan merujuk penulisan, buku, jurnal yang berkualiti serta rujukan primer al-Quran dan as-Sunnah. Seterusnya, data-data yang terkumpul akan dianalisis secara deduktif dan induktif. Dapatan : Natijah kajian mendapati gurindam ini terbahagi kepada tiga tema utama iaitu aspek agama dan nasihat kepada umatnya, interaksi individu dan sosial serta teras kepimpinan dan panduannya. Tema yang dibincangkan adalah bertepatan dan selari dengan rukun negara seperti kepercayaan kepada Tuhan dalam beragama, kesopanan dan kesusilaan dalam tingkahlaku interaksi manusia, serta kesetiaan kepada raja dan negara dalam suatu pemerintahan. Secara analisisnya, Gurindam Dua Belas adalah hampir dengan elemen maqasid dharuriyyat alkhamsah iaitu menjaga agama, nyawa, akal, nasab dan harta. Kesimpulan : Gurindam Dua Belas mahakarya Raja Ali Haji telah menerapkan nilai, nasihat, tarbiyyah, pendidikan kenegaraan serta maqasid syariah yang jelas sebagai pedoman masyarakat. Justeru, setiap amalan perlulah dilaksanakan dengan penuh tanggungjawab serta pemahaman yang mendalam demi menyingkap hikmah tersirat atau maqasid terhadap peradaban manusia

The Muslim perspectives, in terms of ḥadīth criticism, can be categorized into four major perspectives or standards followed by four major Islamic schools in the early period of Islam: Muslim praxis (Mālikī school) number of narrators (Muʿtazilite), moral probity of narrator (the people of ḥadīth Ahl al- ḥadīth) and legal expertise (Ḥanafī school).
The Ḥanafī school was known for stipulating the fourth standard: the legal expertise of narrator. It is attributed to this school that it distinguishes between two types of narrators: a narrator who combines a legal expertise and moral probity and a narrator who just has a moral probity. According to this school, the narration of former one precedes the legal analogy whereas the narration of latter one occupies a second rank after analogy. This paper attempts to examine the Ḥanafī perspective, analyzes how Ḥanafī school addresses the contradictory of narration with analogy and legal maxims, traces the evolution of the school, and how the major legal principles and foundations had been built.

Secara operasional dapat dikatakan bahwa tujuan hukum Islam ialah merealisasikan keadilan sosial. Fiqh memiliki lapangan yang luas meliputi berbagai peraturan dalam kehidupan yang mencakup hubungan manusia dengan Allah dan hubungan manusia dengan sesama manusia, dan sebagainya. Begitu pula urf yang termasuk salah satu sumber hukum.

Climate change has arisen to the priority of the development agenda along with the increasing intensity of excessive weather. Climate change has already put on a high cost on low-income and vulnerable people particularly in developing economies. Along with Sustainable Development Goals (SDGs), a financing gap stands in the way of implementing climate change. In order to tackle climate change and greenhouse gas emissions, the Islamic financial instrument that is increasingly being adopted is green sukuk. The existence of green sukuk must in line with maqasid al-shari’a. By using Indonesia’s Global Sovereign Green Sukuk as the world's first sovereign green sukuk as lesson learned, this paper purposes to address key topics to green sukuk as an Islamic green financing by focusing on three issues: (1) Describe the Indonesia’s Sovereign Green Sukuk as a collaborative national effort to address climate change; (2) Describe the role of green sukuk in maqasid al-shari’a; (3) Describe the role of green sukuk in SDGs.

This chapter aims at developing a doctrine of moral pluralism based on Islamic intellectual tradition. It draws upon modern concepts to differentiate between religious and moral pluralism on ones side and moral pluralism and ethical relativism on the other side. It shows that two concepts form the foundation of moral pluralism, namely the concept of universality, which includes core moral principles and the concept of the plurality of moral values. The two essential concepts are identified in the Islamic intellectual tradition represented by the MuꜤtazilite and AshꜤarite theories. Those are the theory of rational obligation developed by the MuꜤtazila and the theory of maqāṣid al-shariꜤa or the purposes of law developed by the late AshꜤarites. The two theories combined can provide us with a theory of moral pluralism that is authentic and contemporary.

Abstrak Isu penasaban anak tak saf taraf sering menjadi polemik dalam kalangan masyarakat di Malaysia. Permasalahan ini juga telah mewujudkan konflik antara institusi-institusi agama di Malaysia terutama institusi fatwa dalam menentukan status anak tak sah taraf tersebut. Secara umumnya, dalam menentukan status anak tak sah taraf tersebut, institusi-institusi fatwa terbahagi kepada dua kelompok, iaitu kelompok yang membolehkan anak tersebut dibinkan dengan bapa biologinya, manakala kelompok yang kedua melarang tindakan tersebut. Faktor kepada khilaf ini adalah disebabkan kefahaman mereka yang berbeza terhadap sebuah hadith Rasulullah SAW iaitu al-walad li al-firāsh wa li al-'āhir al-ḥajar. Oleh yang demikian, kajian ini bertujuan untuk menganalisis kepelbagaian pemahaman terhadap teks hadith tersebut serta meneliti pengaruhnya terhadap fatwa anak tak sah taraf di Malaysia. Kajian ini mengaplikasikan metode kualitatif melalui kajian perpustakaan untuk mendapatkan data kajian. Hasil kajian mendapati, wujud perbezaan antara para ulama dalam mentafsirkan teks hadith tersebut iaitu: [1] Mentafsirkan berdasarkan zahir teks hadith. [2] Mentafsirkan berdasarkan maqasid daripada teks hadith. Perbezaan tafsiran ini telah mempengaruhi institusi-institusi fatwa di Malaysia dalam mengeluarkan fatwa berkaitan status penasaban anak tak sah taraf. Kata Kunci: Anak Tak Sah Taraf, al-Walad li al-Firāsh wa li al-'Āhir al-Ḥajar, Fatwa, Nasab 1. Pengenalan Status nasab merupakan topik yang sangat penting dalam Islam. Ia termasuk dalam salah satu maqasid shariah yang dipelihara oleh Syariat Islam. Oleh yang demikian, Islam menggalakkan perkahwinan dan mengharamkan zina. Perkahwinan menjadi sebab utama kepada pengiktirafan status nasab serta turut memberi kesan kepada aspek penamaan, hadanah, nafkah, perwalian, perkahwinan, pusaka dan status hubungan dengan bapa biologi sama ada bapa tersebut berkahwin dengan ibunya atau tidak. Di dalam Syariat Islam, doktrin al-walad li al-firāsh wa li al-'āhir al-ḥajar merupakan asas kepada pensabitan nasab anak. Ia menjadi asas dalil yang penting kepada para ulama dalam menyimpulkan hukum berkaitan status nasab seseorang anak sama ada diiktiraf ataupun tidak. Begitu juga dalam isu fatwa berkaitan anak tak sah taraf di Malaysia, hadith ini turut menjadi asas kepada institusi-institusi fatwa dalam mengeluarkan fatwa berkaitan permasalahan tersebut.

This paper analyses the contribution of preeminent Muslim scholar, Yūsuf Qaraḍāwī to the religion, especially in the area of Shariah and Fiqh. His active role in disseminating the knowledge of Shariah and  fiqh began when since he was just 17 years old. His major works including The Lawful and Prohibited in Islam, Fiqh al-Zakat and Fiqh of Minority have greatly contributed greatly to the progress of fiqh mu`āsir, putting him as one of the most influential Muslim in the world. He received many critical review over the years. Therefore, this paper analyses some of his fiqh works vis-à-vis the analytical reviews he received. It can be concluded that Qaraḍāwī has made a considerable effort to exercise ijtihād corresponding to current problem that is beneficial for Muslim worldwide. At the same time, he has called for renewal in ijtihād process and abandonment of religious extremism, religious neglect and blind imitation in legal rulings.

Abstrak Perbedaan fikih kerap kali menjadi hambatan dalam mengimplementasi hukum islam di tengah masyarakat. Tidak sedikit terkadang perbedaan yang muncul dari furuk menyebabkan benturan di tengah masyarakat ketika hendak menerapkan syariat. Oleh karena itu diperlukan gagasan sebuah fikh dengan corak maslahat, untuk menjembatani kesenjangan antara sebuah idealita dan realita penerapan hukum islam. Dengan menempatkan maslahat sebagai paradigma pembentukan hukum, diharapkan bisa meminimalisir perbedaan dan mengoptimalkan pengamalan. Berangkat dari perubahan dari furuk ke usul dan mempertimbangkan maslahat serta mafsadatnya akan mampu membumikan syariat secara proporsional. Kata kunci : fikih, keseimbangan, maslahat. Abstract The various school of fiqh always be obstacle to apply islamic law in a society. Sometimes the distinctions which rise from the branch become a clash among people when they want to perfom syariah. Therefor, we need to rebuild a conception where maslahah is made as orientation in fiqh, in order to bridge the gap between the ideal syariah and the real islamic law. Putting ‚maslahat‛ as new paradigm to reform fiqh was expected to minimalize the distinction and optimize the practice. Thus by exchanging from the branch to the princples and prioritizing between maslahat and mafsadat will place syariat more proportional.

Islamic Shariah pays higher attention to the preservation of the family institution. Hence, the
financial stability of the family is considered a significant way of its preservation because, the
finance of a family relates to all other elements such as education, security, health, and
prosperous life. Therefore, the lack of knowledge about managing financial activities leads to
many disorders and problems in the family. Accordingly, experts have found that financial
management means planning, organize, prioritize, control and monitor financial activities to
enhance the life of the family members with all the above-mentioned dimensions. Indeed,
Islamic Shariah highly promotes that each activity of human beings should be planned and
organized. Further, wealth is a trust on the shoulders of a Muslim, and he/she is accountable
for its accumulation and distribution on the day of judgment. So, the need of having a proper
management system for financial endeavors in line with Shariah principles is highly
acknowledged. Nonetheless, Shariah scholars have paid less attention to this vital subject.
Thus, understanding of the Islamic perspective of wealth is considered foremost important to
organize the financial activities of the family. Hence, to organize the financial conduct the
researcher has proposed some notions such as Maqasid based on the order of importance
namely essential, exigencies and enhancements and, the notions such as prioritization,
consequentialism, moderation and ‘Shura’ consultation. Hence, following the qualitative
method to develop this paper the researcher depends on the available religious texts,
publications, and articles related to the higher objective of Shariah. Therefore, this paper aims
to propose some ideas to organize the financial activities of the family to avoid financial
harm and disorders while enhancing the quality of life.
Keywords: Management, Higher objectives, Family Institution, Distribution, and
Prioritization.

After inheriting a multicultural yet segmented society from its colonial legacy, identity politics has heavily influenced political Islam in Malaysia. Since then, identity politics has significantly shaped Malaysia's political dynamics, including in the bureaucratic and legal spheres. The Islamism espoused by the Malay Muslim majority is often intertwined with exclusivist ethno-religious considerations vis-à-vis the non-Muslim minorities (the Chinese and Indians). One of the most frequent manifestations of this political platform is the slogan 'protecting Islam' or 'protecting religion'. This notion often finds itself at the centre of the Islamist discourse, especially in high-profile religious cases involving Muslims and non-Muslims. This paper intends to provide a descriptive analysis of 'protecting Islam' in the Malaysian context while also identifying key elementss in its inner-workings. It will then proceed with a discussion of maqsad hifz al-dīn (the objective to preserve religion), a sub-topic in the overarching field of maqāsid al-sharī c ah. This discussion will examine how this notion is understood within the Malaysian context, while also asking what the Shari'ah says about it, and what the gaps are between the two positions. Finally, the article will propose a theoretical framework for achieving an optimal Shari'ah-based policy response to the issues discussed. Possible real world applications in the Malaysian experience will also be explored.

The Economic Analysis of Ribā al-Fadl and its Maqāṣid : Between Modeling and Interdisciplinarity

This article discusses a paper written by Sami Al-Suwailem on the ‘Economics of Ribā al-Fadl’. Proceeding from the idea that Ribā is one of the general issues that encompasses many secondary ones, the article sheds light on the epistemological posture of the paper and the limits of using mathematical modeling, thus revealing the importance of openness to the different fields of knowledge that will deepen the understanding of economic phenomena beyond the fields of economy and jurisprudence and what they offer in terms of analytical tools. Among the main results of the paper according to the mathematical model used: The need to differentiate between the prohibition of usury and the abolition of interest; Ribā al-Fadl includes exchanging what is vital in return for what is not really necessary; and contributes to the unequal distribution of wealth and its concentration in the hands of a few. Among the most important proposals that emerged from the discussion: i) The need to take into account the fact that the economic exchanges that are 'embedded' in social relations are ultimately what defines the origin of human life. This means that Ribā al-Fadl is the original (historically speaking), while Ribā an-Nassīah is the follower. This prevents a developmental reading in which barter is said to have been simply a specific method of approach by which primitive societies interacted before the emergence of currency. This claim supports the validity of such a reading: the return of people to barter in various regions of the world, especially through digital platforms; ii) The difference in weight between Ribā al-Fadl and Ribā an-Nassīah all according to the angle of analysis, which reveals a complementary relationship between the two concepts; iii) The decline in the pivotal role of Ribā an-Nassīah based on positive interest after the appearance of the zero interest-rate policy and the negative interest rate policy as a result of the global financial crisis. Hence the necessity to reassess the claim that “Ribā an-Nassīah is more clear than Ribā al-Fadl”. The issue between these two concepts is not a question of ambiguity and clarity as it is a matter of the scientific rooting of a social phenomenon, where any aspect involved cannot be overlooked.

During its brief 22-month administration (May 2018-February 2020), Malaysia's Pakatan Harapan government put forward the idea of Maqāṣīd al-Sharī'a or higher objectives of Islamic law as one of the precepts governing its Islamic agenda. While such an approach has demonstrated streaks of viability in extricating Islam from overly legalistic mores, it is epistemologically undetached from the sharia-centric paradigm that has dominated the post-colonial Muslim intellectual make-up. This article argues that proponents of Maqāṣīd al-Sharī'a in Malaysia might have overlooked the more urgent need for a morally based framework that evaluates human action not on the extent to which humans observe external law but rather on how sensitively humans connect with God in the event of legal injunctions being adhered to, ignored or transgressed. What is needed in Malaysia in addition to Maqāṣīd al-Sharī'a is Maqāṣīd al-Akhlāq, whose origins are rooted in the Islamic spiritual tradition of taṣawwuf or sufism.

The surface reactions of atomic chlorine and oxygen with hydrocarbon-based polymers and organic thin films under vacuum conditions have been investigated with in situ X-ray photoelectron spectroscopy (XPS). The interaction of chlorine radicals (Cl( 2P)) with polyethylene (PE) under vacuum conditions produces a partially chlorinated layer containing both CCl and CCl 2 groups whose concentration was maximized at the surface. Compared to higher-pressure photochlorination experiments where the flux of chlorine atoms is higher, the maximum extent of PE chlorination as measured by the C:Cl XPS ratio and the evolution of the C(1s) region was reduced in the present study while the surface selectivity of the reaction was enhanced. This influence of chlorine atom flux on the extent of chlorination and surface selectivity can be rationalized by a simple stochastic model of the PE chlorination process that incorporates steric effects associated with the production of mono and dichlorinated carbon atoms as well as cross-linking reactions between carbon-containing radicals. During the reaction of PE with atomic oxygen (O( 3P)), a concentration gradient of oxygen-containing carbon functionality is also observed in the near surface region. Experiments carried out on hydrocarbon thin films based on self-assembled monolayers (SAMs) reveal that chlorination proceeds without erosion. In contrast, the incorporation of new carbon containing-oxygen functionalities during reactions of hydrocarbon films with atomic oxygen occurs in competition with carbon erosion.

Drawing on fiqh al-aqalliyyat (the Muslim jurisprudence of diasporic minorities), this article introduces a Muslim minorities curriculum and negotiates the notion of diasporicity as a process that signifies a community’s readiness to respond to its own cultural, religious and literacy practices. More specifically, first, I propose a Muslim minorities curriculum (Minhaj Al-Aqalliyyat) that is informed by diasporicity and fiqh alaqalliyyat. Second, the article makes a distinction between diaspora and diasporicity. In what ways can diasporicity itself be conceptualized to advance Muslim education and what are the pedagogical implications? Third, it identifies what I call dialectical constructs within fiqh al aqalliyyat that are conducive to diasporicity, namely, qiyas, ijtihad, istihsan, and taysir. Additionally, this article explores contingency as an overlooked philosophical and pedagogical dimension, which advances intercultural and critical thinking skills. It conceptualizes a Muslim education that is attuned to the “curriculum-as-lived”; hence it develops an educational theory that validates diasporicity.

The basic rule of Shari’ah pertaining to the transactions and deeds is permissibility, but it acquires all the five (or seven forms) of legal ruling, based on the situation.
This paper investigates fifteen financial transactions and terms along with their bases in Shari’ah sources i.e., Qur’an and Sunnah; so that the wisdom behind permitting or forbidding the transaction could be determined. It has to be taken into due account that we are not bound to know the wisdom; although we are enjoined to follow the Shari’ah ruling.

The result of a study evaluating three things, namely: how to position maqasid
ash-Shari'ah in the perspective of Islamic economy, how to determine the state
budget according to the perspective of maqasid ash-Shari'ah, and how to
distribute the state budget based on the perspective of maqasid ash-Shari'ah. It
can be concluded that at first the state budget should be based on five aspects: the maintenance of religion, life, lineage, sense and treasure. Second, according to
maqasid ash-Shari'ah by using domain analysis and looking at the realization of
state budget in 2008–2013, the budget did not describe the level of the existing
maqasid ash-Shari'ah or in the moderate level. It can be seen from the hierarchy
pooling of maqasid ash-Shari'ah that the maintainance of life (hifdzu an-nafs)
ranks first with a total budget of Rp. 137.4 trillion; followed by the maintenance of
treasure (hifdzu al-mal) with a total budget of 122.9 trillion; maintenance of sense
(hifdzu al-aql) with a total budget of 121 trillion; maintenance of religion (hifdzu
ad-din) with a total budget of 40.6 trillion; and maintenance of lineage (hifdzu annasl)
with a total budget of 12.4 trillion.

Research on happiness has generated much interest in recent years, largely due to the failure of many modern societies to offer a balanced and healthy lifestyle parallel to their rapid material growth. Research has shown that happiness is a more comprehensive indicator of public well-being compared to aggregate-based evaluations (such as GDP, household debt, and so forth). Happiness is also a more holistic and humane measure for informing policy-making decisions, and more likely produce better results. Surveys in Islamic jurisprudence have shown that happiness—in its contemporary conception—is absent from religio-legal mind-sets and considerations. Happiness is somehow overlooked in Islamic jurisprudence, despite numerous references to 'aspects' of happiness in the Qur'an and Islamic philosophical and mystical traditions under terms such as falāḥ, farḥah, sa c ādah, mutmainnah, ḥayātan ṭayyibah, masrūroh and sakīnah. This article proposes that happiness be recognised as one of the higher objectives (maqāṣid al-c āliyyah) of Shari'ah. Its socioeconomic applications will also be highlighted. It is proposed that Islamic countries readjust their evaluative measures of development and elevate happiness as a core factor for consideration.

Les principes de la finance islamique font l'objet d'une attention accrue depuis la crise financière internationale de 2008. L'analyse de la littérature montre que le sujet est appréhendé de manière linéaire et construit, dans une large mesure, en reflet inversé de la finance globale sans distinguer le fondamental du secondaire, le général du spécifique et du partiel. L'objectif de cet article est de proposer un cadre méthodologique qui permet d'aborder l'objet de manière rigoureuse, sous le prisme des systèmes complexes, via un triptyque conceptuel puisé dans le corpus méthodologique des sciences islamiques classiques. Au final, le triptyque permet de distinguer les principes qui constituent des prescriptions de ceux qui constituent des normes, les principes qui constituent des prescriptions fondamentales de ceux qui constituent des prescriptions secondaires, les principes qui sont liés à une finalité générale de ceux qui sont liés à des finalités spécifiques. Ce qui permet de dégager trois principes fondamentaux : la prohibition du ribā, la prohibition du gharar excessif, la règle de "al-ghunm bi-al-ghurm", selon laquelle on ne peut jouir des avantages d'un actif sans être tenu d'en supporter les inconvénients, et dont la portée dépasse l'idée en vogue de partage des profits et pertes, souvent présentée comme le trait distinctif du système de financement islamique. Mots-clés : Finance, Islam, principes, prescriptions, règles de la jurisprudence, finalités de la shar'īah, pensée linéaire, pensée complexe, triptyque 'HQM'

Pendidikan Abad ke-21” (PAK21) telah mempengaruhi dan mengambil alih teknik pembelajaran dan pengajaran dalam sistem
pendidikan di Malaysia. Pada masa yang sama, hubungkait antara Maqasid Syariah dengan pendidikan abad ke-21 kini dilihat
perlu dalam mengharmonikan kemajuan dalam bidang pendidikan agar selari dengan prinsip Maqasid Syariah yang kini sering
diperkenalkan kepada masyarakat. Sebenarnya telah wujud perkaitan yang rapat antara objektif sistem pendidikan di Malaysia
dengan objektif syariah (Maqasid Syariah) itu sendiri. Sehubungan dengan itu, kajian ini dibuat bertujuan untuk mengkaji aplikasi
Maqasid Syariah dalam sistem yang baru diperkenalkan dalam pendidikan di Malaysia iaitu PAK-21. Pengkaji akan menggunakan
kaedah penyelidikan secara induktif dengan menghimpunkan data-data (dari Kementerian Pendidikan Malaysia) mengenai PAK21
disamping mengetengahkan dalil-dalil dari Al-Quran dan As-Sunnah serta pandangan tokoh-tokoh tertentu (seperti Ibn Ashur, AlYubi dan tokoh agamawan yang lain) bagi membantu perbahasan aplikasi Maqasid Syariah dalam sistem pendidikan di Malaysia.
Hasil daripada kajian ini mendapati bahawa PAK21 ini menerapkan elemen dan nilai-nilai murni serta aplikasi Maqasid Syariah
yang baik khususnya dari aspek Hifz Al-Aql iaitu penjagaan akal. Standard Kemahiran, Kurikulum Kebangsaan, Pengurusan Bilik
Darjah abad ke-21, serta Ciri-ciri Murid PAK21 yang diperkenalkan dilihat sangat bertepatan dengan konsep Maqasid
Syariah. Justeru, penyerapan usaha untuk menyuburkan kefahaman Islam secara teori dan praktikal harus digandakan dan ini
sekaligus dapat membantu para guru dan warga pendidik bagi menerapkan nilai-nilai murni kepada murid dengan lebih baik dan
berkesan.

Il principio dei Maqāsid, da circa un millennio ha costituito uno dei
meccanismi più innovativi all’interno del Fiqh per realizzare, equilibrare e
soddisfare le dimensioni interiori della Sharī’ah. Nel suo pionieristico studio Jasser Auda, uno dei più giuristi musulmani contemporanei più preparati ed originali, esperto sia di giurisprudenza classica che di filosofia e scienza moderna, elabora in modo originale la filosofia dei Maqāsid, al fine di rapportarsi con temi contemporanei quali diritti umani universali, libertà religiosa, giustizia sociale, uguaglianza di genere e diritti della minoranze etniche e religiose, sulla base degli immutabili principi della Sharī’ah fondati sul Corano e sull’autentica sunna del Profeta (pbsl). Al fine di consolidare questa nuova prospettiva filosofica, il Dr. Auda utilizza l’ampia gamma delle sue conoscenze. Prima di tutto, analizza in modo critico i fondamenti stessi dei principi della giurisprudenza musulmana insieme alle teorie formulate
dagli studiosi classici, inclusi i fondatori delle diverse scuole di legge islamica, accettando gli aspetti universalistici delle loro teorie e proponendo nuove soluzioni per tutti quelli invece ormai storicamente superati.