Towards Islamic Maqasidi Education Philosophy For Sustainable Development: Quranic Perspective With Special Attention To Indonesia

Millah: Jurnal Studi Agama Vol. 17, no. 2 (2018), pp.
221-266,
ISSN: 2527-922X (p); 1412-0992 (e) DOI : 10.20885/millah.vol17.iss2.art4
Towards Islamic Maqasidi Education

Philosophy for Sustainable Development:
Quranic Perspective With Special Attention
to Indonesia
Aly Abdel Moneim
Postgraduate Program, Faculty of Islamic Studies,
Islamic University of Indonesia, and Director of Ma’had Makasid Indonesia-ITH
Email: aamoniem@maqasid.org
Abstract
Maqasid are the ultimate ends of life (worldly and afterlife) from Islamic perspective.
This article tries to extract those Maqasid from the Sublime Quran. The effort done
here constitutes the philosophical base needed for grand project interested in compre-
hend, criticize and transcend Sustainable Development (SD); the mainstream dis-
course in nowadays development policies, especially education development policies.
Maqasid, as philosophy, offer an integrated mode of Islamic-based sustainable devel-
opment, which can be applied in many field of SD. Ontologically, Maqasid propose
systematic view of the universe that gathers the Creator and the creature, and gathers
natural, psychological, social and man-made environments. In this regard, Maqasid
propose an integrated network of relations among elements of universe system it
propose, like ‛ibādah, ‛imārah, tazkiyah, khilāfah, and istikhdām maqaṣidī. Episte-
mologically, Maqasid suggest a signs-based, systematic, developmental, purified and
Arabic proof base for the ontological and axiological theses suggested. Axiologically,
Maqasid introduce three principle values that govern all relations within Maqasidi
system, namely truth, balance, and dynamic-based rights (al-ḥaq), patience (al-ṣabr)
and mercy (al-marḥamah). The central domain of Islamic-based Sustainable Devel-
opment (ISD) is the epistemological one, where Muslim is asked to make knowledge
for sustainability based on signs, radical-encompassing (systematic) collection and
operation of signs, developmental and purified signs and Arabic conception. ISD has
many applications, one of them is its applications into education development plan-
ning, where standards of competencies and content are redefined, mainly, based on
Makasid ontological model and standards of process are redefined, mainly, based on
Makasid epistemological and axiological model.
Keywords: Education for Sustainable Development (ESD), Islamic Education

Philosophy, Maqasid, Quran, Education standards in Indonesia.
Millah Vol. 17, No. 2, Februari 2018 221

Aly Abdel Moneim
Menuju Pendidikan Maqasid Islam untuk

Pembangunan Berkelanjutan: Perspektif
Qur'anis dengan Perhatian Khusus untuk
Indonesia
Aly Abdel Moneim
Dosen, Program Pascasarjana, Fakultas Studi Islam, Universitas Islam Indonesia,
dan direktur Mahad Makasid Indonesia-ITH
Abstrak
Dalam perspektif Islam, Maqasid adalah tujuan akhir kehidupan (dunia dan akhi-
rat). Artikel ini mencoba untuk mengekstraksi Maqasid dari Alquran. Upaya yang
dilakukan di sini merupakan dasar filosofis yang diperlukan untuk proyek besar yang
tertarik dalam memahami, mengkritik dan mengatasi pembangunan berkelanjutan;
wacana arus utama dalam kebijakan pembangunan saat ini, khususnya kebijakan
pembangunan pendidikan. Maqasid, sebagai filsafat, menawarkan model terpadu
pembangunan berkelanjutan berbasis Islam, yang dapat diterapkan di banyak bi-
dang SD. Secara ontologis, Maqasid mengusulkan pandangan sistematis tentang
alam semesta yang menyatukan Sang Pencipta dan mahluk, dan menyatukan alam,
psikologis, sosial, dan alam buatan manusia. Dalam hal ini, Maqasid mengusulkan
suatu jaringan yang terintegrasi di antara unsur-unsur sistem alam semesta, seperti
‛ibādah, ‛imārah, tazkiyah, khilāfah, dan istikhdām maqaṣidī. Secara epistemologis,
Maqasid menyarankan bukti berbasis-tanda, sistematis, pengembangan, murni dan
Arab untuk tesis ontologis dan aksiologis yang disarankan. Secara axiologis, Maqasid
memperkenalkan tiga nilai prinsip yang mengatur semua hubungan dalam sistem
Maqasidi, yaitu kebenaran, keseimbangan, dan hak berbasis dinamis (al-ḥaq), kesaba-
ran (al-ṣabr) dan rahmat (al-marḥamah). Domain sentral pembangunan berkelan-
jutan berbasis Islam adalah yang epistemologis, di mana Muslim diminta membuat
pengetahuan keberlanjutan berdasarkan tanda-tanda, pengumpulan (sistematis)
yang radikal meliputi dan pengoperasian tanda-tanda, tanda-tanda perkembangan
dan dimurnikan dan konsepsi Arab. ISD memiliki banyak aplikasi, salah satunya
adalah aplikasinya ke dalam perencanaan pengembangan pendidikan, di mana stan-
dar kompetensi dan konten didefinisikan ulang, terutama, berdasarkan model ontolo-
gis Makasid dan standar proses didefinisikan ulang, terutama, berdasarkan model
epistemologis dan aksiologis Makasid.
Kata kunci: Pendidikan untuk Pembangunan Berkelanjutan, Filosofi Pen-

didikan Islam, Maqasid, Quran, dan Standar pendidikan di In-
donesia.
222 Millah Vol. 17, No. 2, Februari 2018

INTRODUCTION
The World Economic Forum (WEF) is one of the most prestigious think
tanks and high-profile clubs of world’s most prominent business leaders, poli-
ticians, policy makers, scholars, philanthropists, trade unionists, and repre-
sentatives of NGOs. A testimony of that organization will be more convincing
than any other testimonies, because it comes from those who hold the great
interest from the continuation of the recent equation of power. According to
its official website, WEF expects great discontinuity for our future, let’s read
carefully those words appeared under “what are our key areas of focus”1: “As
assumptions about growth models are overturned, the international balance of power
continues to fray, and scientific and technological breakthroughs promise to transform
economies and societies, the unique platform provided by the Forum helps leaders from
all walks to life to prepare for exponentially disruptive change”. Moreover, in
its recent report on ‘Global Risks 2017’2, WEF high-alerts a net of global risks
besieges our world today. Within this net, the most dangerous risks are ‘rising
income and wealth disparity’ and ‘climate change’, which represent great im-
balances in our social and natural environment. Besides, the report, which is
the 12th report in a series started in 2007, proposes two major lists of risks. The
first lists global risks according to their likelihood, whereas the second lists
them according to their destructive impacts.
What is wrong with globalized and economized development? Why to
connect it with our dilemmatic conjuncture of human civilization today? The
answer is so simple, yet missed in almost all development led by that glo-
balization and education policy derived from it. Our globalized and econo-
mized system of development exceeds our natural, psychological and social
reservoir. It exceeds our natural reservoir by insisting on over-exploit earth
mineral wealth. It exceeds our psychological reservoir by high competition
and harsh-working conditions it puts on our workforce. Finally, it exceeds
our social reservoir by fueling social conflicts over natural resources and that
caused by tremendous gaps in wealth and dissatisfaction of power distribu-
tion.
1 https://www.weforum.org/about/what-are-the-forum-s-key-areas-of-focus, accessed on 21/10/ 2017

2 World Economic Fourm (2017). The Global Risks Report 2017. https://www.weforum.org/re-
ports/the-global-risks-report-2017, accessed on 20/10/2017

Aly Abdel Moneim
Not only WEF, among ‘developed’ countries think tanks, who predicts
unsustainability of our globalized and growth-led economic world today.
The National Intelligence Council (NIC), the highest formal intelligence
think tank in USA, in its series of ‘Mapping Global Future’, in the last report
‘Global Trends 2030’, predicts four main scenarios for our world, three of
them are of discontinuity and unsustainability of our world we know to-
day.3
In such conjuncture, it looks naïf if we, as educators, choose to merely
redefine our discipline to serve unsustainable things that predicted by its
owners and supporters to discontinue. So, what is the plan? The plan is to
restructure and redefine our ‘intra-personal’ (first) and ‘inter-personal’ com-
munication about ‘education’, ‘globalization’, ‘sustainability’, and our world
views and value sets. The plan will result in redefinition of globalization,
since it is tied to economization and growth led development, as unsustain-
able model of development, redefine sustainability as our orientation from
all our education activities, and, finally, redefinition of our education prac-
tice not education as a virtuous discipline; from adaptive orientation to criti-
cal and balancing mix between adaptation and revolution of our education
systems in order to be at the level of challenge and its virtuous mission. Sec-
tion will take us to have a deep look into United Nations and UNESCO’s
initiative on ‘Education for Sustainable Development’.
SUSTAINABLE DEVELOPMENT IN INDONESIA

Researching ‘sustainable development’ within formal policy docu-
ments in Indonesia found out that SD constitutes discursive preamble,
whereas the essence of the development policy is based on global econo-
mization of the development system in Indonesia. Following I will give ex-
amples for those claims from my critical discourse analysis on the National
Long-Term Development Plan (Rencana Pembangunan Jangka Panjang Nasion-
al 2005-2025)4.
3 National Intelligence Council (2012). Global Trends 2030: Alternative Worlds. www.dni.gov/nic/
globaltrends, accessed on 4/8/2014
4 Undang-undang Republik Indonesia No. 17 tahun 2007 tentang Rencana Pembangunan Jangka
Panjang Nasional.

1. SD as a discursive preamble in policy documents

The Plan mentions that ‘Being aware of historical lessons, and taking in
consideration the new amendments of the Constitution, there is a critical need
for long-term development planning in order to assure sustainable develop-
ment, in order to achieve the hopes and aims of establishing the state of Indo-
nesia’5. Moreover, the Plan states that ‘The implementation of SD principles in
all sectors and regions is a pre-condition of implementing all other activities
of development’6. In other position, the Plan declares that ‘in the context of
raising up quality of natural environment, principles of SD should be imple-
mented consistently in all fields’7. Not only the Long-Run Development Plan,
the Medium-Run (2014-2019) also suggests SD, good governance and gender
equality as mainstream orientations within all sectors8. However, reading
those plans carefully, especially with an eye on the reality of sustainability in
Indonesia, will show gaps between the preamble nature of SD within those
plans. Let’s have a closer look into the Long-Run Plan to discover that.
2. Development plans apply SD in marginal, partial, and overlapped

ways
a. SD is a marginal concept in the Plan
Relevant marginal presence of SD concepts is evident as we face
dominant presence of economization, globalization, progress and
competitiveness discourse through the Plan. Moreover, in the eco-
nomic field, competitiveness discourse is present 9 times, progress 3,
globalization 4, economization 2 and SD is present 1 time but over-
lapped with the conception of multi-stages development (not the
generic conception of SD that implies balance and synergy among
economic, social and natural environment sectors).
5 Ibid, chapter I, section 1, paragraph 6.

6 Ibid, chapter IV, section 1, sub-section 6, explaining the mission of ‘sustainable and beautiful
Indonesia’.
7 Ibid, sub-section 9, titled: ‘control over pollution and environmental destruction’.
8 Lampiran Peraturan Presiden RI No. 2 Tahun 2015 tentang Rencana Pembangunan Jangka Me-
nengah Nasional (RPJMN) 2015-2019, Buku II (Agenda Pembangunan Bidang). Jakarta: Kementerian Per-
encanaan Pembangunan Nasional & Badan Perencenaan Pembangunan Nasional. P. 1-1 to 1-11.

Aly Abdel Moneim
b. SD is a partial and overlapped concept in the Plan

As mentioned before, the international concept of SD contains
three main pillars, i.e. economic development, natural conservation
and social justice, with a cultural base. SD in that sense implies rights
perspective; either at the level of intra-generation justice or inter-
generation justice. Also, SD in that sense implies synergy among all
stakeholders with equal responsibilities. However, within the Plan,
SD conception usually mentioned partially. Let’s have a closer look
on that. For example, in Chapter III (development strategy), words
imply SD mentioned 14 times. Out of those 14 times, SD is not men-
tioned at all in the comprehensive sense.
3. The real condition of SD in Indonesia

However, such calling for considering SD as central domain that pen-
etrates and organizes all other domains in Indonesian development system;
such calling, as shown above, has no sufficient evidences when plans come
to strategically orient those domains. In Indonesia, the country continues
to witness increasing levels of social inequalities and natural degradation9.
Meanwhile, Indonesian policy makers suffer from modest capacities of po
licy planning, both in the legislative and the executive branches of the gov-
ernment10. Such modest capacities multiply the dependency of the national
development policy on financiers’ development knowledge and discourses.
There are gaps between the ideal discourse about SD in Indonesia and the
reality of it. So, it is an urgent need for Indonesians to dig for authentic mod-
els of development that can bridge those gaps and decrease dependency on
foreign discourses in that regard. Next are some indicators of SD weakness
in Indonesia, either in the natural (land degradation, threatened species and
9 Some researchers suggest that the Indonesian type of development is “destructive type”, please
refer to: Akhmad Fauzi & Alex Oxtavianus (2014). Pengukuran Pembangunan Berkelanjutan di Indo-
nesia. Jurnal Ekonomi Pembangunan. Vol. 15, No. 1, hlm. 68-83. Meanwhile, other researchers call that
type as “high risks developmental type”, please refer to: Wahana Lingkungan Hidup Indonesia-WALHI
(2015). Menagih Janji Menuntut Perubahan: Tinjauan Lingkungan Hidup 2015. http://www.walhi.or.id/
wp-ontent/uploads/2015/01/OutLook-2015_Final.pdf. Accessed 20/2/2016.
10 Ajoy Datta & et al (2011). The economy of policy-making in Indonesia: Opportunities for improv-
ing the demand for and use of knowledge. Working paper 340. London: Overseas Development Institute.
P. 38-44.

water pollution) or in social-economical (Gini coefficient for income inequal-

ity) senses.
ISLAMIC PRESENCE IN INDONESIA TODAY AND SUSTIANBLE

DEVELOPMENT
As the formal policy states SD as the central domain of the develop-
ment system in the preamble level, whereas the reality shows the opposite,
where the Country situation is critical, either at the natural conservation or
in at social equality levels; Islam, the religion of the majority of Indonesian,
which implies complex and inspiring philosophy and models of action of SD
looks, like SD itself, present strongly at the formal level and inconsistently at
the real level. Let’s have a closer look at Islam in today’s Indonesia!
1. Quran & integration of knowledge as basis for SD

As UNESCO puts it, SD pre-requests system thinking, futures thinking
and participatory learning. In this regard, Quran, as being comprehended by
human mind (the article), proposes, at least, seven aspects of knowledge inte-
gration that may straighten those inconsistencies within SD. Quran proposes
integration between sources of knowledge (spoken signs and created signs
of God), between means of knowledge (hearing, sight, and heart), dimen-
sions (invisible and visible), cognitive processes (analytical and construc-
tive), themes (theology, natural, psychological, social, and man-made), ac-
tors of knowledge (cooperation), results of knowledge (discourse & practice).
Such a comprehensive concept of knowledge integration in Quran serves as
a well-established basis for interdisciplinary effort studying, planning and
applying sustainable, flourishing and just development. Those aspects of
knowledge integration in Quran will be discussed later under “Maqasid as
Epistemology”.
Through integrated conception of human life, theoretically and prac-
tically, Islamic scholars, in past and present, have been introducing many
models of flourishing and sustaining growth of individual and society. One
of those models was the six necessities model (religion, life, mind, offspring,
wealth, and dignity). Each of those necessities is to be developed in inte-
grated way through three approaches, namely: developing (jalb al-maṣāliḥ),

Aly Abdel Moneim
knowledge
protection (dar’integration in and
al-mafāsid), Quran serves
earlier as a of
blocking well-established basis for
means lead to corruption
interdisciplinary
(sadd al-żarā’i‘)11. effort studying, planning and applying sustainable,
flourishing and just development. Those aspects of knowledge integration in
Quran
2. SDwill be discussed
criticized later under “Maqasid as Epistemology”.
by Islam
Through integrated conception of human life, theoretically and
From initial Islamic perspective, SD has many joint points with highest
practically, Islamic scholars, in past and present, have been introducing
Islamic objectives (Maqasid) like inclusiveness, balance, justice, and the pri-
many models of flourishing and sustaining growth of individual and society.
ority of cultural development (according to UNESCO) within development
One of those models was the six necessities model (religion, life, mind,
system. From another hand, SD can be criticized from Islamic perspective due
offspring, wealth, and dignity). Each of those necessities is to be developed
to the absence of general conditions of existence and good living according
in integrated way through three approaches, namely: developing (jalb al-
to Islamic conception, namely God, the afterlife, prophecies, and the central-
mali), protection (dar’ al-mafsid), and earlier blocking of means lead to
ity of good deeds, even they are not economically plausible in the short term
corruption (sadd al-ar’i‘)11.
or worldly life. Moreover, aforementioned inconsistences among SD pillars
2. SD criticized by Islam
constitute
From targets
initialof Islamic
critic from Islamic perspective
perspective, SD has many on grounds of highest
joint points with
Islamic values, like truth integration the implies balancing
highest Islamic objectives (Maqasid) like inclusiveness, balance, justice, and rights and obliga-
tionspriority
the (al-Ḥaqqof al-Mizān),
andcultural patience (al-Ṣabr),
development and mercy
(according (al-Marḥamah).
to UNESCO) within
development system. From another hand, SD can be criticized from Islamic
3. Islamicdue
perspective presence
to the in Indonesia
absence today conditions of existence and good
of general
livingIslam has beentoplaying
according Islamicvital role in different
conception, namelyaspects
God, oftheIndonesians
afterlife,
lives since its wide spread about six centuries ago. Evidences
prophecies, and the centrality of good deeds, even they are not economically of such vital
plausible
role spread in across
the short term oreconomic,
educational, worldly political,
life. Moreover,
social andaforementioned
even military
inconsistences
aspects of Indonesianamong SD pillars constitute
development over time. targets of critic from
Educationally, Islamic
in Indonesia
perspective
today, thereonare grounds of highest
more than Islamic values,
27 thousand like truth
of pesantrens integration
(Islamic the
boarding
implies
schools),balancing
which include rights more
and obligations
than 4 million (al-ofaqq and al-Mizn),
students. Moreover, therepatience
are
(al-
more abr),
than and
900 mercy
Islamic(al-Maramah).
university with more than 600 thousand students. Le-
3. Islamic
gally, there presence
are increasingin Indonesia
presence today
for Islam in many fields like family laws,
Islam has
Sharia banks, been playing
pilgrim, vital role
zakat (Islamic in different
obligatory aspects
charity), wakafof Indonesians
(Islamic en-
lives since its wide spread about six centuries ago.
dowment), … etc., especially after the Law no. 3/2006, which redefined Evidences of such vital
the
role spread across educational, economic, political, social
role of Sharia courts by exceeding its authority behind family cases. IIn the and even military
aspects
backgroundof Indonesian development
of such active movements,over there
time. are
Educationally, in Indonesia
Islamic political revival,
today, there are more than 27 thousand of pesantrens
which invests in the democratic spheres of post-Suharto era, and many local
(Islamic boarding
schools), which include more than 4 million of students. Moreover, there are



11

self-governing experiences, which brought about increasing demands to im-

plement Sharia. Meanwhile, those Islamic initiatives, still lack sound com-
prehensive conception of Islamic moral law on contemporary grounds12.
However, that presence in the structure and formal level faces other
type of presence in the processes and real level. While 90% of the Indonesian
youth claim that they come from religious homes, less than a third of them
routinely praying five times a day, and more than three quarters of them
understand rather little of the verses in the al-Qur’an. Only 28.7% of Indo-
nesian youth pray five times a day, while only 10.8% regularly reading the
al-Qur’an13.
Legally speaking Islam presence in the policy documents of development
planning is really very weak. In the Long-Run Development Plan, the word
‘Islam’ is mentioned 2 times only in the Plan, whereas the word ‘sharia’ is men-
tioned 1 time. Rather than that very weak presence, the context of mentioning
looks very pragmatic and very far from any intention of enabling Islam or
Sharia to contribute seriously in the orientation of the development strategy.
The Plan invites the foreign policy makers to ‘build an international reputation
of Indonesia as a state that succeeded in harmonizing between muslims aspi-
rations and democracy’14. That sounds as if Islam, by default, is contradicts
democracy, and implies that democracy is the only ideal doctrine that every
other doctrine should match itself with it. Also, ‘Islamic Sharia’ is mentioned
in the Plan in a negative context, where the Plan assume that one of the chal-
lenges in the political development field is ‘political sensitivities that have not
been settled yet like federalism and implementation of Islamic Sharia’15.
4. Does tens of millions of Indonesian muslims apply Islamic teachings

on SD?
Now it became easier to answer that question. Indonesians, in general,
do not implement Sustainable Development principles. For Indonesian mus-
12 Agustiansyah (2015). Wilāyah al-Hisbah dan Dinamika Penegakan Syariat Islam di Aceh Teng-
gara. Tesis Magister. Yogyakarta: Perpustakaan Universitas Islam Negeri Sunan Kalijaga.
13 Goethe Institute et. al. (2015). Tata Nilai, Impian, Cita-cita: Pemuda Muslim di Asia Tenggara.
Jakarta: Goethe Institut.
http://www.goethe.de/ins/id/pro/jugendstudie/jugendstudie_id.pdf, diakses pada 5 Januari 2015.
14 RPJPN, Chapter II, Recent Situation, Politics, Paragraph-6
15 RPJPN, Chapter II, Challenges, Politics, Paragraph-2

Aly Abdel Moneim
lim, they should be a hope for the country by extracting SD principles from
revealed text (especially Quran) and translated it into theories and develop-
ment plans. However, Indonesian muslims, as their Long-Run Development
Plan, declaring Islam in the preamble level, but in practice they even do not
know what Islam says! Indonesian muslims are active contributors to natural
environmental degradation. Indonesian muslims are active contributors to
social inequality. Indonesian muslims are active contributors, also, in alien-
ing the developmental system as a whole from its generic purposes written
in the Pancasila; Oneness of God, Just and Civilized Humanity, Unity of In-
donesia, Deliberative Wise Consensus among Representatives of the People
and Social Justice for All Indonesians.
5. Where to go from here?

If we extend all those strings of Indonesian today’s context to their natural
extent, as a foreground for today’s developments: SD policies and its inconsis-
tencies at the international and national level, reflections of those inconsisten-
cies on education policies in Indonesia, Indonesian policy makers’ shortages in
this regard, and Islamic presence inconsistencies; if we extend all those strings
to their natural limits, a serious project of research will come into plan and ac-
tion. That project may follow the next steps as general guidelines of an urgent
agenda of research in education and development policies arena:
a. Understanding SD and ESD as they are proposed by international
community.
b. Understanding those two in their contexts (including, but not only,
globalized economization of development systems, nationally and
internationally) especially the philosophical one, which reflects and
exceeds the human-reality dialectic.
c. Extracting a philosophy of development and education from re-
vealed texts of Islam, mainly Quran.
d. Dialoguing what resulted from (1) and (2) with (3) to build an Is-
lamic philosophy of SD that may constitute an effective base for the
Indonesian development and education policies.
e. Deriving development standards from that philosophy; including
education.

well f. understood,
Carrying out whyempiric
such studies
ways tooftestthinking
the efficacy
are ofpromoted
those proposed
while
standards in everyday life of development
philosophical thinking is marginalized; it is the authority of market,practices, including in
our schools
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and tittytainment 16
!
g. Philosophical
Carrying out evaluation
thinking meets and developing
the UNESCO studies to the proposed
principles of ESD Is- in
systematic,lamic philosophy for
future-oriented andSD,critical
ESD and standards
thinking. derivedphilosophically
Thinking from it.
also meets main principles of Quranic epistemology in signs-based,
Withinknowledge
integrated this study, Iand
willcharacter.
try my bestMoreover,
to carry out the steps
only from 1 that
philosophy – 5, with
can
a hope us
enable that
to steps 6 and 7our
deconstruct willheavy
be carried out soon,
ties with realityGod willing!
tyranny I will focus
of economized
personalities
in the highestand societies.
purposes of Quran (Maqasid). I will look to those Maqasid as
a system, Philosophy, also, offers
which summons mainintegrated
elements of approach of the reality,
a developmental to its
philosophy.
nature
However, (ontological question),
before I proceed, there is toa stressing
our knowledge about some
need to explain that concep-
nature
(epistemological question)matters
tual and methodological and about the righteous
connected with thisway
typetoofbehave toward
research. May
both (axiological
God help me! question). Without such integrated approach of the totality
of human being, it seems very difficult to reconstruct an effective resistant
project that can face and correct the recent giant project of globalized and
economized
CONCEPTUAL world.
& METHODOLOGICAL NOTES
2. Maqasid Identification between Rules of Organs and Rules of Ideas!
1. Why philosophy?
This article applies maqasidi approaches to the Sublime Quran, so it
Talking about development policies (SD) and education policies derived
is just reasonable to outline what it means by ‘Maqasid’ and the limitations
from it (ESD) may be connected to economics, politics, ecology and even
of this concept. Identifying Maqasid has been developing within the
sociology. But, why inviting philosophy to this discussion? Such question
discipline of Ul al-Fiqh (Fundamental Theory of Islamic Jurisprudence),
is just normal today, where globalized economization of every single angle
hence, every effort to deal with Maqasid boundaries as a concept, must deal
of our life today tries to marginalize deep, holistic and critical thinking that
first with Ul, especially with the very definition of ‘Fiqh’.
is identic with
Fiqh philosophical
in the terminology thinking.
of usulisPhilosophy
(juris whoisstudy
widely themarginalized,
fundamental
instantly, superficial and fast thinking are the fashion. It
theory of fiqh), according to the Kuwaiti Encyclopedia of Fiqh , has passedis well17understood,
why such
through ways
three of thinking
main phases of aredevelopment.
promoted while philosophical thinking is mar-
ginalized; it is the authority of market, advertisement and tittytainment16!

Philosophical
16
Tittytainment thinking
is a mixture meets thewords;
of two UNESCO principles
titty and of ESD
intertainment. in sys-
This term has
been crafted by Zbigniew Brzezinski, the American national security advisor of president
Carter. 16 The term symbolizes
Tittytainment is a mixturethe of
strategy proposed
two words; by intertainment.
titty and him to moderate This negative impacts
term has been of
crafted
huge gap between
by Zbigniew the the
Brzezinski, havs and thenational
American havnots. ‘Titty’
security stands
advisor for mother’s
of president breast
Carter. feeding
The term symbol-or
izes the
bare strategy
needs proposed
of food, by him‘tainment’
whereas to moderatestands
negativeforimpacts of huge gap
intertainment. A between
regime thethathavs andfor
seeks the
havnots. ‘Titty’ stands for mother’s breast feeding or bare needs of food, whereas ‘tainment’ stands for
moderating those negative impacts should offer the bare needs of feeding but a very heavy
intertainment. A regime that seeks for moderating those negative impacts should offer the bare needs of
load
feeding but a very heavy to
of intertainment, loadguarantee that people
of intertainment, will accept
to guarantee the status
that people quo of
will accept thehuge
statusinequality.
quo of huge
For more details,
inequality. For moreplease
details,refer to:refer to:
please
 
 

Aly Abdel Moneim
tematic, future-oriented and critical thinking. Thinking philosophically also

meets mainFirst,principles of Quranic
and the earliest phase,epistemology in signs-based,
fiqh was a synonym of Sharia.integrated
Fiqh was
knowledge and character. Moreover, only philosophy that
considered to be ‘know whatever Almighty God delivers to the Prophet, can enable us to
deconstruct
either beliefour heavy moral
(qdah), ties with reality tyranny
(akhlq), or actionsof of
economized
organs of personalities
human body
and
(aflsocieties.
al-jawri). In this earliest phase, one of the most famous definitions
Philosophy,
of fiqh was that also, offers
of imam integrated
Ab anfah:approach
“to knowof(your)
the reality, to rights
self, it’s its nature
and
its obligations).
(ontological Based to
question), onour
thatknowledge
general definition of fiqh,
about that natureAb anfah titled
(epistemological
his book inand
question) Islamic
aboutbeliefs “the Great
the righteous wayFiqh”.
to behave toward both (axiological
question).Second,
Without when
suchspecialization found its
integrated approach way
of the to theof study
totality humanofbeing,
fiqh,
itbeliefs
seems were excluded
very difficult from it, and
to reconstruct an were gathered
effective under
resistant projectnewthatdiscipline
can face
called
and Theology
correct of Unification
the recent (ilm
giant project of globalized
al-tawd),and Debate (ilm al-kalm)
economized world. or
Beliefs (ilm al-q’id). In that phase, fiqh was defined to be “knowing
verifiably
2. Maqasid legal secondarybetween
Identification rules, based
Rules of onOrgans
detailedand evidences”.
Rules of Ideas! The
‘secondary rules’
This article were maqasidi
applies considered to be all to
approaches rules
the except
Sublimethe fundamental
Quran, so it is
rules, which are rules of belief (aq’id). That definition
just reasonable to outline what it means by ‘Maqasid’ and the limitations includes rules
of
related to actions of human body’s orangs (jawri), like prohibition
this concept. Identifying Maqasid has been developing within the discipline of theft
and adultery, and actions of heart, like prohibition of envy and arrogance.
of Uṣūl al-Fiqh (Fundamental Theory of Islamic Jurisprudence), hence, every
Third, specialization continued to divide the unity of fiqh by excluding
effort to deal with Maqasid boundaries as a concept, must deal first with
‘heart actions’ from fiqh, and, hence, focused fiqh only on ‘actions of
Uṣūl, especially with the very definition of ‘Fiqh’.
organs of the body’. In this third wave of fiqh definition, which is the
Fiqh in the terminology of usulis (juris who study the fundamental the-
mainstream definition of fiqh today, fiqh is meant to be “knowing verifiably
ory of fiqh), according to the Kuwaiti Encyclopedia of Fiqh17, has passed
practical secondary legal rules based on detailed evidences”.
through three main phases of development.
From another hand, and in general terms, Islamic scholars have
First, and the earliest phase, fiqh was a synonym of Sharia.18 Fiqh was
suggested certain methods to identify Maqasid. Ysuf al-lim mentions
considered to be ‘know whatever Almighty God delivers to the Prophet, ei-
three principle paths of identifying Maqasid; (1) justified clear Scriptures
ther belief
(al-na (‛qīdah),
al-ar moral
al-mu (akhlāq),
allal), or actions
(2) tracing of of
habits organs of human
Legislator body (af‛āl
(Almighty God
al-jawāriḥ).
and ProphetIn PBUH),
this earliest
whichphase, one of the(istiqr’),
is induction most famous definitions
(3) following of fiqh
habits of
was that of imam Abū Ḥanīfah: “to know (your) self, it’s rights
Companions of the Prophet in comprehending holy Scriptures (al-ihtid’ bi and its obliga-
tions). Based on that general definition of fiqh, Abū Ḥanīfah titled his book
al-abah).
in Islamic beliefs
Limiting fiqh“the Great jurisprudence)
(Islamic Fiqh”. research to “identifying practical
Second,rules”,
secondary when specialization found its wayMaqasid
has limited, consequently, to the study of fiqh,
research tobeliefs were
identifying
excluded
evidencesfromand it, and wereof
indications gathered under
that kind new discipline
of rules. A great deal called
of Theology
Maqasid,
either
of justified
Unification ‛ilmscriptures, habits (‛ilm
al-tawḥīd), Debate of the Legislator
al-kalām) or (‛ilm
or Beliefs evenal-‛qā’id).
habits Inof

17

 
that phase, First,fiqh andwas thedefined

earliest to be “knowing
phase, fiqh wasverifiably
a synonym legal secondary
of Sharia. Fiqhrules,was
based on detailed evidences”. The
considered to be ‘know whatever Almighty God delivers to the Prophet,‘secondary rules’ were considered to be
all rules
either except
belief the fundamental
(qdah), moral (akhlq), rules, which or actions are rulesof organsof belief of (‛aqā’id).
human body That
definition
(afl includes In
al-jawri). rules
thisrelated
earliesttophase, actionsone of human
of the most body’s orangs
famous (jawāriḥ),
definitions
likefiqh
of prohibition
was that of of theft
imamand Abadultery,
anfah:and “to actions
know (your) of heart, self,like it’sprohibition
rights and
of envy
its and arrogance.
obligations). Based on Third,that specialization
general definition continuedof fiqh, to Ab
divide the unity
anfah titledof
fiqhbook
his by excluding
in Islamic‘heart beliefs actions’
“the Great fromFiqh”.fiqh, and, hence, focused fiqh only on
‘actionsSecond, of organswhen of thespecialization
body’. In this found third wave its way of fiqh to definition,
the study which of fiqh, is
beliefs
the mainstream were excluded definition from of fiqhit, andtoday, werefiqhgathered
is meant to under new discipline
be “knowing verifi-
called Theology
ably practical of Unification
secondary legal rules (ilm based on detailed
al-tawd), Debate (ilm al-kalm) or
evidences”.
Beliefs From (ilm
another hand, In
al-q’id). andthat phase, fiqh
in general terms, wasIslamicdefined to be have
scholars “knowing sug-
verifiably
gested certain legal secondary
methods to identify rules,Maqasid.based on Yūsuf detailed
al-‛ālimevidences”.
18
mentions three The
‘secondary
principle paths rules’ were considered
of identifying Maqasid; to be all rulesclear
(1) justified except the fundamental
Scriptures (al-naṣ al-
rules, which are rules of belief (aq’id).
ṣarīḥ al-mu‛allal), (2) tracing habits of Legislator (Almighty God and Prophet That definition includes rules
related
PBUH),towhich actions is of human body’s
induction (istiqrā’), orangs (jawri),habits
(3) following like prohibition
of Companions of theft of
and adultery, and actions of heart, like
the Prophet in comprehending holy Scriptures (al-ihtidā’ bi al-ṣaḥābah). prohibition of envy and arrogance.
Third, specialization
Limiting fiqh (Islamic continued to divide research
jurisprudence) the unity to of fiqh by excluding
“identifying practical
‘heart actions’ from fiqh, and, hence,
secondary rules”, has limited, consequently, Maqasid research to identify- focused fiqh only on ‘actions of
organs of the body’. In this third wave of fiqh definition, which is the
ing evidences and indications of that kind of rules. A great deal of Maqasid,
mainstream definition of fiqh today, fiqh is meant to be “knowing verifiably
either justified scriptures, habits of the Legislator or even habits of Compan-
practical secondary legal rules based on detailed evidences”.
ions in comprehending Scriptures, were just excluded because they have not
From another hand, and in general terms, Islamic scholars have
practical-secondary implications.
suggested certain methods to identify Maqasid. Ysuf al-lim18 mentions
In our work, we reclaim again the unified conception of fiqh, as the in-
three principle paths of identifying Maqasid; (1) justified clear Scriptures
depth comprehending of all what has been delivered from Almighty God
(al-na al-ar al-muallal), (2) tracing habits of Legislator (Almighty God
to the Prophet (PBUH). In our work, as we intend to reconstruct Maqasid-
and Prophet PBUH), which is induction (istiqr’), (3) following habits of
based philosophy,
Companions of thewe extend
Prophet inour attention to identify
comprehending holy Scriptures maqasid(al-ihtid’
within four bi
main
al-abah).domains of actions; (1) actions of beliefs, (2) actions of cognition, (3)
actions of feeling
Limiting fiqhand values,
(Islamic and (4) actions
jurisprudence) of organs.
research to “identifying practical
secondary rules”, has limited, consequently, Maqasid research toofidentifying
According to our unifying vision of fiqh, and consequently Maqasid,
we consider
evidences and theindications
Sublime Quran of thatas kind a body of of purposefulness.
rules. A great dealStarting of Maqasid, from
the simplest
either justified levelscriptures,
of Quran, which habitsis of “thethe concept”,
Legislator moreor precisely
even habits the “Ara- of
bic concept of Quran”, is worthily of maqasidi nature. Going up to the next



 
18

Aly Abdel Moneim
level, which is “the verse”, more precisely the “Arabic syntax of Quran”, is of
maqasidi nature19. Moreover, a chapter (sūrah)20, a part (juz’), a theme (maḍū‛
(, a story (qiṣṣah)21, a prophecy (nubū’ah), a metaphor or an allegory (majāz)22,
a rule (ḥukm), either it commands, recommends, or prohibits, or a method
(ṭarīqah/manhaj) in dealing with all of that23; all of these Quranic entities are
of maqasidi nature, and all of these Quranic entities are a valid object of the
Maqasidi research.
19 Please pursue to the fourth feature of Maqasid-based epistemology, which is Arabic-based con-
ception (al-‛Arabiyyah), where we extract what we called ‘maqasid of Arabic conception of Quran’ from
the Sublime Quran. Briefly, Arabic conception supports the three fundamental features of Quranic epis-
temology; namely: (1) signs-based conception, (2) radical-encompassing conception, and (3) developmen-
tal-purified conception.
20 For example: (Here is) a surah which We have revealed and enjoined, and wherein We have revealed plain
tokens, that haply ye may take heed. (24: 1)
21 For example: And had We willed We could have raised him by their means, but he clung to the earth and
followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue
out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revela-
tions. Narrate unto them the history (of the men of old), that haply they may take thought. (7: 176)
22 For example: Giving its fruit at every season by permission of its Lord? Allah coineth the similitudes for
mankind in order that they may reflect. (14: 25)
23 For example, in dealing with the āyah (sign of God, which can take the shape of spoken sign
(verse) or non-spoken sign), Quran has some methods, among others, are: tafṣīl (elaborating), taṣrīf
(derivation), tabyīn (differntiation), and iḥkām (integration). Each one of those methods has its purpose
(maqṣid). Please refer to the next verses:
• It is made lawful for you to go in unto your wives on the night of the fast. They are raiment
for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this
respect and He hath turned in mercy toward you and relieved you. So hold intercourse with
them and seek that which Allah hath ordained for you, and eat and drink until the white
thread becometh distinct to you from the black thread of the dawn. Then strictly observe the
fast till nightfall and touch them not, but be at your devotions in the mosques. These are the
limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to
mankind that they may ward off (evil). (2: 187)
Notice that Pickthall translates yubayyin (that pertains to tabyīn method) into “expoundeth”,
where the precise meaning may be “differentiate in order to expound”. Notice also that our
interpretation is more relevant to that verse, where Almighty God differentiates between “the
white thread becometh distinct to you from the black thread of the dawn” regarding the tim-
ing of fasting. Notice, also, that “differentiation” of the sign is connected purposefully to being
“ward off evil” or taqwā.
• Say: He is able to send punishment upon you from above you or from beneath your feet, or
to bewilder you with dissension and make you taste the tyranny one of another. See how We
display the revelations so that they may understand. (6: 65)
Notice that Pickthall translates nuṣarrif (that pertains to taṣrīf method) into “display”, where
the precise meaning may be “derivate” or “mention several shapes of the same thing”. Notice
also that our interpretation is more relevant to this verse, where Almighty God mentions
several shapes of the same thing (punishment). Notice, also, that varying signs is connected
purposefully to ‘understand’. Finally, please notice that Pickthall’s translation of “yafqahūn” is
not accurate. To do fiqh, according to Arabic conception, is to understand deeply using aids.
In this sense, such way of cognition is more relevant to knowing several shapes of the same
thing (taṣrīf).

SUSTAINABLE DEVELOPMENT: PHILOSOPHICAL READING

1. Ontological set of SD:
In September 2015, the United Nations (UN) approved the resolution
No. A/RES/70/1 on Sustainable Development Goals (SDGs), where SDGs
became the UN new development agenda, succeeding the Millennium De-
velopment Goals (MDGs)24. Sustainable Development (SD) model usually
introduced in form of three intersecting pillars, namely: economic growth,
natural environment protection, and social development. Sometimes, espe-
cially within UNESCO’s documents, a fourth pillar is added; ‘cultural devel-
opment25. It is supposed that, when synergized with each other, those pillars
will result in long-lasting (sustainable) developmental process, which ‘meets
the needs of the present without compromising the ability of future genera-
tions to meet their own needs’26.
2. Epistemological set of SD:

Being a set of economic, natural environment, social and cultural de-
velopment policies, SD requires interdisciplinary approaches to deal with,
either theoretically or practically. Thus, SD may reshape the foreground of
relations among disciplines, and then contemporary epistemology. In this
regard, SD implies incorporation between many disciplines, like ethics (ethi-
cal dilemma between resources depletion and conservation), economy (nat-
ural resources as capital), politics and legal studies (inter-generations and
intra-generation equity), public policy (integrated management), engineer-
ing (design and eco-form that keep the natural resources conserved and ef-
fectively used), and culture (mainly religious visions, which vary from uto-
pias to daily practices)27. Moreover, UNESCO recommends five principles of
24 According to the official website of the UN, please refer to: http://www.un.org/sustainablede-
velopment/sustainabledevelopmentgoals/, accessed on 1/5/2016
25 UNESCO Education Sector (2006). Framework for the UNDESD: International Implementation
Scheme. Paris: UNESCO, p. 28
26 This is the most famous definition of ‘Sustainable Development’, which was adopted in one of
the most influential international document on SD, namely ‘Brundtland Report’. For further information,
please refer to:
World Commission on Environment and Development (1987). Our Common Future. http://www.
un-documents.net/our-common-future.pdf, paragraph no. 27.
27 There are many inter-disciplinary models to research sustainability, one of them is what Jabareen
suggests as a “new conceptual framework” for studying sustainability. Jabareen sees interdisciplinary

Aly Abdel Moneim
ESD, three of them can be considered as epistemological principles, and two

of them are in the borderlines between epistemology and axiology.
3. Axiological set of SD:

In accordance with that, UNESCO suggests five principles of Education
for Sustainable Development: system thinking, futures thinking, critical &
creative thinking, participation & participatory learning and partnerships28.
Not only that, UNESCO suggests also an integrated system of ethical values
to establish SD. UNESCO’s values of SD are respect (in the center), under-
standing, justice, responsibility, exploration and dialogue29.
4. Sustainable development criticized

Although its central role in the international developmental discourse,
and although being an interdisciplinary (systematic) approach to develop-
ment, SD has been criticized due to some inconsistences. There is the incon-
sistence between ‘economic development’, which is subject to the ‘neoliber-
al’ free market, and extreme capitalist conditions, and ‘social development’,
which demands justice and equality. Also, there is the inconsistence between
‘economic development’, under the condition of ‘modernism’, industrializa-
tion, massive exploitation of natural resources, and high levels of pollution
and imbalances within ecosystems, from one side, and natural environment
development from another side30.
effort, represents by his model, as an effort done, mainly, to overcome ethical paradox related to modern
industrialization type of development. Jabareen’s model consists of seven components: (1) ethical para-
dox, (2) natural capital stock, (3) integrative management, (4) utopia, (5) eco-form, (6) global agenda and
(7) equity. For further information, please refer to:
Yosef Jabareen (2008). A New Conceptual Framework for Sustainable Development. Environment,
Development and Sustainability Vol. 10, issue 2, pp.192-179
28 UNESCO (2009). A Review of Education for Sustainable Development Policies from a Cultural
Diversity and Intercultural Dialogue Perspective. Paris: UNESCO, p. 5
29 Ibid,
30 For elaborate review on inconsistencies of Sustainable Development, and how Maqasid philoso-
phy can contain and straighten them, please refer to:
• Aly Abdel Moneim (2016). Maqasidi Discourse and Sustainable Development: Critical and
Complementary Vision to the National Long-term Plan of Development in Indonesia (2005-
2025). Ph.D. Dissertation. Yogyakarta: Islamic University of Indonesia

MAQASID ONTOLOGICAL MODEL

Proposing ontological model of Maqasid enfolds two meanings of ‘on-
tology’; micro and macro. The micro ontology designates the classification
of Maqasid as a system of Islamic highest objectives. The macro ontology of
Maqasid designates the ontology in its primordial meaning; i.e. classification
of existence. While endeavoring to map Maqasid classification (the micro
ontology) in Quran, another unique classification of the existence will start
to shape as well. Put another way, ‘macro ontology’ of Maqasid represents
the main elements of the existence, whereas ‘micro ontology’ represents the
ends of relationships among those elements as being commanded by Al-
mighty God.
Considering the recent discourse on education standards, mapping
maqasid ontology in the outset of reconstructing Quranic philosophy of ed-
ucation has its significant for ‘competencies standards’, ‘content standards’,
‘teacher standards’ and to some extent ‘processes standards’31. To register the
student identity as merely ‘citizen’ will not entail or potentials that should be
flourished within her totality as human being. Maqasidi ontology registers
student’s identity as a creature of God, as a successor of the Messenger, as a
communicator of the Revealed Book, and as a member of the Ummah (Islam-
ic nation), beside his identity as a citizen of a given nation state. Let’s have a
closer look into that complex yet inspiring system of Quranic Maqasid.
1. Maqasid Macro Ontology

a. Maqasid Agents: Signs-based Ontology!
Maqasid macro ontology proposed in this article is signs-based
ontology; where Almighty God stands to be the ‘All Knower of
Signs’, universe to be ‘co-interacting signs’ and human to be ‘the
31 According to Indonesian regulation, there are 8 (eight) elements of standardization of education

system; standard of competencies, content, process, valuing, teacher or lecturer, facilities and infrastruc-
ture, management, and financing; and especially for higher education, there are other two elements, i.e.
research and social service. For more detail, please refer to:
• Peraturan Pemerintah Republik Indonesia No. 19 Tahun 2005 tentang Standar Nasional Pen-
didikan
• Peraturan Menteri Riset, Teknologi dan Pendidikan Tinggi Republik Indonesia No. 44 tahun
2015 tentang Standar Nasional Pendidikan Tinggi.

Aly Abdel Moneim
learner of signs’. Signs-based ontology does not negate the possi-

bility of proposing many alternative systems of ontology based on
maqasid of Quran. For example, I can suggest an ontological system
based on ‘sustenance’; where God stands to be ‘The Sustainer’, hu-
man to be ‘the sustained’ and universe to be ‘the sustenance’. But
as we propose a philosophical system to extract educational stan-
dards later, in addition to other Quranic and Islamic generic consid-
erations, we prefer the signs-based ontology system.
The first level of Maqasidi macro ontology proposes three main
agents: (1) Almighty God (al-‘Ālim or the Knower of All Signs),
(2) Universe (al-‘ālam or the co-interacting signs) and (3) Man (al-
muta‘allim or the learner of signs). This ontology is education-orient-
ed ontology, where the “sign” plays the central role within it. Such
central role of “signs” is fully compatible with the Quran as follows
in the next section as we will discuss the epistemological model.
Signs-based ontology is authentic Quranic ontology, at least,
due to 3 main proofs. First, Quran itself is consisted of āyāt (verses),
which means ‘signs’ in Arabic. The second proof of maqasidism of
signs-based ontology is the Arabic denomination of the universe (ex-
cluding Almighty God). Arabic language gives al-‘ālam as signifier
to the universe. Al-‛ālam means the entity that interact through signs.
The universe interacts with humans by demonstrating Almighty
God’s signs32 and receiving what they do as signs of being righteous
or vicious; where those sings will be witnesses in the hereafter33. The
third proof, as will be discussed later, connects to the maqasidi epis-
temology, which relies on the Prophetic holistic education, where
32 Considering that Pickthall translates ‘signs’ (āyāt) as ‘revelations, please refer to the next verse:
• Say: Behold what is in the heavens and the earth! But revelations (āyāt/signs) and warnings
avail not folk who will not believe. (10: 101).
33 Even the closest components of the universe to humans (their bodies) will stand as witnesses
in the hereafter, please refer to the next verses:
• On the day when their tongues and their hands and their feet testify against them as to what
they used to do, (24: 24)
• Till, when they reach it, their ears and their eyes and their skins testify against them as to what
they used to do. (41: 20).

‘delivering signs of Almighty God in integrated way’ presents its

first purpose.
b. Maqasid Environments
The second level of Maqasidi macro ontology proposes 4 (four)
maqasidi environments (bī’āt): (1) natural (al-bī’ah al-ṭabī‘iyyah), (2)
psychological (al-bī’ah al-nafsiyyah), (3) social (al-bī’ah al-‘ijtimā‘iyyah)
and (4) man-made (al-bī’ah al- ṣinā‘iyyah). The maqasidi feature
of those environment is reflected through the term bī‘ah (singular
of bī’āt). This term comes from the origin ‘b-w-a’, which indicates
2 interconnected meaning. The first meaning comes from the verb
bawwa’, which means prepare and equip a place in just suitable way
to its inhabitant34. The second meaning comes from the verb bā’,
which means return or incur35. Arabic nomination of ‘environment’
as bī’ah is value-loaded; Almighty God has prepared this environ-
ment for the sake of humans, but whenever they do harms to that
environment, they will incur the consequences of those harms. Such
incurring remind us of the Arabic denomination of the universe (the
macro environment) as al-‘ālam, which demonstrates signs of Allah
and receive humans’ signs as well.
34 Please refer to the next verses:

• … and gave you station (bawwa’akum) in the earth. Ye choose castles in the plains and hew
the mountains into dwellings. So remember (all) the bounties of Allah and do not evil, making
mischief in the earth. (7: 74)
• And We verily did allot unto (bawwa’nā) the Children of Israel a fixed abode, and did provide
them with good things … (10: 93)
• And those who became fugitives for the cause of Allah after they had been oppressed, We ver-
ily shall give them goodly lodging (lanubawwi’annahum) in the world, and surely the reward
of the Hereafter is greater, if they but knew (16: 41).
• Is one who followeth the pleasure of Allah as one who hath earned (bā’) condemnation from
Allah, whose habitation is the Fire, a hapless journey’s end? (3: 162)
• Lo! I would rather thou shouldst bear (tabū’a) the punishment of the sin against me and thine
own sin and become one of the owners of the fire. That is the reward of evil-doers. (5: 29)
• Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a
company, he truly hath incurred (bā’) wrath from Allah, and his habitation will be hell, a hap-
less journey’s end. (8: 16).

Aly Abdel Moneim
2. Maqasid micro ontology

Micro ontology of maqasid, in its first level, proposes 2 (two) main cate
gories: (1) maqasid of creation (maqāṣid al-khalq) and (2) maqasid of com-
mandment/Message (maqāṣid al-amr/al-risālah)36.
a. Maqasid of creation
Maqasid of creation contain 3 (three) categories: (1) general pur-
pose of universe creation (including humans), (2) specific purposes
of universe creation and (3) specific purposes of human creation.
1) General purpose of creation. General purpose of universe cre-
ation is only one purpose; worship (al-‘ibādah) Almighty God.
Worshipping God is presented in Quran as a universal order37.
Quran provide rational causes why God is the only one whom
36 This classification of Almighty God actions into two fundamental types of action is based on our
understanding and comprehending of the next verses that tell us about how the fundamental system of
the existence operates between the action of Creation and Commanding. We represent those two catego-
ries of action as the most capable concepts to contain other concepts of God’s actions.
• Lo! your Lord is Allah Who created the heavens and the earth in six Days, then mounted He
the Throne. He covereth the night with the day, which is in haste to follow it, and hath made
the sun and the moon and the stars subservient by His command. His verily is all creation and
commandment (al-khalq wa al-amr). Blessed be Allah, the Lord of the Worlds! (7: 54) .
• Lo! your Lord is Allah Who created (khalaq)the heavens and the earth in six Days, then He
established Himself upon the Throne, directing all things (yudabbir al-amr). There is no inter-
cessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh,
will ye not remind? (10: 3)
• Allah it is who hath created (khalaq) seven heavens, and of the earth the like thereof. The com-
mandment (al-amr) cometh down among them slowly, that ye may know that Allah is Able to
do all things, and that Allah surroundeth all things in knowledge. (65: 12)
From another hand, Quran present God’s Messages to prophets and messengers as a type of His
commandment. Please refer to the next verses:
• And thus have We inspired in thee (Muhammad) a Spirit of Our command (amrinā). Thou
knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby
We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path,
(42: 52)
• And thou (Muhammad) wast not on the western side (of the Mount) when We expounded
unto Moses the commandment (al-amr), and thou wast not among those present; (28: 44)
• And now have We set thee (O Muhammad) on a clear road of (Our) commandment (al-amr);
so follow it, and follow not the whims of those who know not. (45: 18)
• Seek they other than the religion of Allah, when unto Him submitteth whosoever is in the
heavens and the earth, willingly or unwillingly, and unto Him they will be returned. (3: 83)
• And unto Allah falleth prostrate whosoever is in the heavens and the earth, willingly or un-
willingly, as do their shadows in the morning and the evening hours. (13: 15)
• I created the jinn and humankind only that they might worship Me. (51: 56)

worthy worshipped, among those causes are: (1) He is the

source38, the final destination39, and the carer40 of all creations,
(2) He is the only one that hold creation and commanding in
unified way41, (3) there is no one who has any of the aforemen-
tioned42.
2) Specific purposes of universe creation. Specific purposes of uni-
verse creation contain: (1) signs-based interaction with humans
(al-mufā‘alah al-‘alamātiyyah)43, (2) favors loading for humans
38 Please refer to the next verse:

• Such is Allah, your Lord. There is no Allah save Him, the Creator of all things, so worship
Him. And He taketh care of all things. (6: 102)
• And Allah’s is the Invisible of the heavens and the earth, and unto Him the whole matter will
be returned. So worship Him and put thy trust in Him. Lo! thy Lord is not unaware of what
ye (mortals) do. (11: 123)
• Say (unto them, O Muhammad): Who provideth for you from the sky and the earth, or Who
owneth hearing and sight; and Who bringeth forth the living from the dead and bringeth forth
the dead from the living; and Who directeth the course? They will say: Allah. Then say: Will
ye not then keep your duty (unto Him)? (10: 31)
• … His verily is all creation and commandment. Blessed be Allah, the Lord of the Worlds! (O
mankind!) Call upon your Lord humbly and in secret. Lo! He loveth not aggressors. (7: 54-55)
• Say (O Muhammad): Who is Lord of the heavens and the earth? Say: Allah. Say: Take ye then
(others) beside Him for protectors, which, even for themselves, have neither benefit nor hurt?
Say: Is the blind man equal to the seer, or is darkness equal to light? Or assign they unto Allah
partners who created the like of His creation so that the creation (which they made and His
creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One, the
Almighty. (13: 16).
• Allah hath not chosen any son, nor is there any god along with Him; else would each god
have assuredly championed that which he created, and some of them would assuredly have
overcome others. Glorified be Allah above all that they allege. (23: 91)
43 We could deduce this purpose from two sources, the first is the Arabic denominator of the uni-
verse (al-‛ālam) as explained before. The second source is Quran, where in many verses universe is repre-
sented as signs demonstrator for humans. Please refer to the next verses:
• Lo! In the creation of the heavens and the earth, and the difference of night and day, and the
ships which run upon the sea with that which is of use to men, and the water which Allah
sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds
of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven
and earth: are signs (āyāt) for people who have sense. (2: 164)
• Say: Behold what is in the heavens and the earth! But revelations (al-āyāt) and warnings avail
not folk who will not believe. (10: 101)
• Lo! in the heavens and the earth are portents (āyāt) for believers. (45: 3)

Aly Abdel Moneim
(isbāgh al-ni‘am)44 (3) trial of humans (al-ibtilā’)45, (4) service-

ability for humans (al-taskhīr)46, (5) soldiering in favor of goods
and against evils (al-tajnīd)47. It is worth mentioning that favors
loading connects to trial, and serviceability connects to soldier-
ing. Those connections represent balance and responsibility of
humans before God. Humans are loaded by favors, but to try
them. Universe is made serviceable to humans, but sometimes it
can be the opposite; merely soldier of God that punish humans
because of their evils, it reminds us also of the signs-based inter-
action between universe and humans.
3) Specific purposes of human creation. Specific purposes of hu-
man creation contain (1) husbanding (al-‘imārah) facing natural
environment48, (2) purified development (al-tazkiyah) facing psy-
chological environment, in order to success in the trial49, (3) co-

• See ye not how Allah hath made serviceable unto you whatsoever is in the skies and what-
soever is in the earth and hath loaded you with His favours both without and within? Yet of
mankind is he who disputeth concerning Allah, without knowledge or guidance or a scripture
giving light. (31: 20)
• And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot
reckon it. Lo! man is verily a wrong-doer, an ingrate. (14: 34)
45 And He it is Who created the heavens and the earth in six Days - and His Throne was upon the
water - that He might try you, which of you is best in conduct. Yet if thou (O Muhammad) sayest: Lo!
ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic.
(11: 7)
46 And hath made of service unto you whatsoever is in the heavens and whatsoever is in the earth;
it is all from Him. Lo! herein verily are portents for a people who reflect. (45: 13)
• It is He Who sent down tranquillity into the hearts of the Believers, that they may add faith
to their faith;- for to Allah belong the Forces of the heavens and the earth; and Allah is Full of
Knowledge and Wisdom (48: 4) – Yusuf Ali
• For to Allah belong the Forces of the heavens and the earth; and Allah is Exalted in Power, Full
of Wisdom. (48: 7) – Yusuf Ali
• … He brought you forth from the earth and hath made you husband it. So ask forgiveness of
Him and turn unto Him repentant. Lo! my Lord is Nigh, Responsive. (11: 61)
In addition to that verse, which explains the maqasidi nature of husbanding the earth (al-‛imārah), the
Arabic denominator of that husbanding is connected, originally, to the word ‛umr, which means ‘age’, or
the period allocated to an individual to live on the earth. Both of those Arabic signifiers imply significant
value-loaded conception about humans and their role on earth!
49 Please refer to the next verses while considering that Pickthall limits his translation of ‘zakkā’ to
one aspect of the word, which is ‘growth’, he neglects the second aspect, which is ‘purifying’.
• And a soul and Him Who perfected it. And inspired it (with conscience of) what is wrong for
it and (what is) right for it. He is indeed successful who causeth it to grow (zakkāhā) (91: 7-9)

succession (al-khilāfah)50, timely and spatially, facing social en-

vironment and (4) maqasidi utilization (al-istikhdām al-maqāṣidy)
facing man-made environment.
b. Maqasid of Message
Maqasid of the Message (sending messengers with holy books),
which represents one variation of maqasid of commandment
(maqāṣid al-amr), include three categories: (1) maqasid of the Book
(the delivered), (2) maqasid of the Messenger (the deliverer), (3)
maqasid of Ummah (the receiver of the Message and the successor
of the Messenger).
1) Maqasid of the Book (Quran/al-kitāb)
Quran gives many signifiers to itself; Quran, the Book, the Light,
the Criterion, Guidance, Healing and many others that reach 55
names as al-Zarkasyī mentions from al-Qāḍī Abī al-Ma‛ālī51.
From all those signifiers, the most famous are two52; al-Kitāb
(the Book) and al-Qurān (the Collection). Maqasid of the deliv-
• He is successful who growth (tazakkā) (87: 14)

50 The term khilāfah brings about unfinished debate over the political theory of Islam. Based on our
complete induction of the root kh-l-f in Quran, we could conclude that limiting that debate to the political
arena results from partial reading of Quran, which, in turn, resulted in distortion and reduction of the
concept (khilāfah). According to that distorted and reduced conception of khilāfah, human is considered
to be khalīfah (successor) of Almighty God, and khilāfah is limited to the political leadership function! On
contrary, based on complete induction to the root kh-l-f in Quran, we could conclude the following: (1)
khilāfah is derived from the root kh-l-f, which indicates ‘to be in the back of somebody’, i.e. to support or
replace her, (2) khilāfah is, mainly, a social function, where people are stand in back of each other; backing,
cooperating, and replacing each other, (3) there are two types of khilāfah; (a) timely, between generations
of the same nation (ummah), or between nations, where nations that failed to fulfill their duties before God
or creation; those nations were eliminated and be replaced by others that are more qualified, (b) spatially,
between social roles, (4) the political realm of the concept is very limited, where it is mentioned only one
time, (5) the succession of Almighty God is not exist at all in the Quran!
Examples of those types of khilāfah are as follows:
• Succession of eliminated nations: (6:133), (7:129), (10:14, 73), (11:57), (24:55)
• Succession of previous generations: (7:169), (19:59)
• Succession of social roles: (7:142)
• Use of khalīfah in the political realm: (38:26) in the story of prophet Dawūd (David), where he
became a successor of Jalūt (the wrongful-unjust leader, whom killed by David). Please refer
to Quran: (So they routed them by Allah’s leave and David slew Goliath; and Allah gave him
the kingdom and wisdom, and taught him of that which He willeth. (2: 251)
51 Al- Zarkasyī (-). al-Burhān fī ‛ulūm al-Qurān. Cairo: Dār al-Turāṡ. P. 273.
52 ‛Alī bin Sulaimān al-‛Aubaid (1421H). Jam‛ al-Qurān al-Karīm ḥifẓan wa kitābatan. Al- Riyāḍ:
Majma′ al-Malik Fahd li-Ṭibā′t al-Muṣḥaf al-Syarīf. P. 7

Aly Abdel Moneim
ered Message (the Book or Quran) could be classified, based on

Quran, into four categories:
a) Maqasid for mankind in general. This category contains
five sub-categories: (a) bring forth mankind from darkness
unto light53, (b) guidance, clear proofs of the guidance (2:
185), (c) Criterion (of right and wrong)54, which includes ex-
plaining by differentiating or make things plain55; explain-
ing what people dispute about56, and judge between man-
kind by the truth57, (d) Helping human to reflect58, (e) balm
for that which is in the breasts59.
b) Maqasid for followers of previous Books. This category
contains: (a) confirming whatever Scripture was before it,
and (b) be a watcher over it60.

• (This is) a Scripture which We have revealed unto thee (Muhammad) that thereby thou mayst
bring forth mankind from darkness unto light, by the permission of their Lord, unto the path
of the Mighty, the Owner of Praise (14: 1)
• He it is Who sendeth down clear revelations unto His slave, that He may bring you forth from
darkness unto light; and lo! for you, Allah is Full of Pity, Merciful. (57: 9)
• The month of Ramadan in which was revealed the Qur’an, a guidance for mankind, and clear
proofs of the guidance, and the Criterion (of right and wrong) (2: 185)
• Blessed is He Who hath revealed unto His slave the Criterion (of right and wrong), that he
may be a warner to the peoples. (25:1)
• These are revelations of the Qur’an and a Scripture that maketh plain (27:1)
• By the Scripture which maketh plain, (43: 2)
56 And We have revealed the Scripture unto thee only that thou mayst explain unto them that
wherein they differ (16:64)
• Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind
by that which Allah showeth thee (4:105)
• Mankind were one community, and Allah sent (unto them) prophets as bearers of good tid-
ings and as warners, and revealed therewith the Scripture with the truth that it might judge
between mankind concerning that wherein they differed (2:213)
58 And verily We have coined for mankind in this Qur’an all kinds of similitudes, that haply they
may reflect (39: 27)
59 O mankind! There hath come unto you an exhortation from your Lord, a balm for that which is
in the breasts, a guidance and a mercy for believers (10: 57)
60 And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was
before it, and a watcher over it (5: 48)

c) Maqasid for believers. This category contains: (a) mercy61

(b) Good news about fair reward62 (c) confirm their faith63,
(d) guidance64 (e) healing65.
d) Maqasid for disbelievers. This category contains warning
of punishment66, besides the previous maqasid of mankind.
2) Maqasid of the Messenger

Based on Quran, maqasid of the Messenger (Muhammad PBUH)
could be classified into five categories:
a) Maqasid toward the universe, which is mercy67
b) Maqasid toward the mankind. This group of maqasid con-
tains: (a) delivering the Message of God68, (b) enlightening69,

• And We have revealed the Scripture unto thee only that thou mayst explain unto them that
wherein they differ, and (as) a guidance and a mercy for a people who believe (16:64)
• And We reveal of the Qur’an that which is a healing and a mercy for believers (17: 82)
• (But hath made it) straight, to give warning of stern punishment from Him, and to bring unto
the believers who do good works the news that theirs will be a fair reward (18:2)
• Say: The holy Spirit hath delivered it from thy Lord with truth, that it may confirm (the faith
of) those who believe, and as guidance and good tidings for those who have surrendered (to
Allah) (16:102)
• Lo! this Qur’an guideth unto that which is straightest, and giveth tidings unto the believers
who do good works that theirs will be a great reward (17: 9)
63 Aforementioned (16:102)
• Aforementioned (16:64)
• Aforementioned (16: 102)
65 Aforementioned (17: 82)
• Aforementioned (18:2)
• Say (O Muhammad): What thing is of most weight in testimony? Say: Allah is Witness be-
tween me and you. And this Qur’an hath been inspired in me, that I may warn therewith you
and whomsoever it may reach. Do ye in sooth bear witness that there are gods beside Allah?
Say: I bear no such witness. Say: He is only One Allah. Lo! I am innocent of that which ye as-
sociate (with Him) (6: 19)
67 We sent thee not save as a mercy for the peoples. (21: 107)
Notice that Pickthall translates al-′ālamīn into “peoples”, whereas this word can mean also the
universe
• O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou
do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind. Lo!
Allah guideth not the disbelieving folk. (5: 67)
• Obey Allah and obey the messenger, and beware! But if ye turn away, then know that the duty
of Our messenger is only plain conveyance (of the message). (5: 92)
• (This is) a Scripture which We have revealed unto thee (Muhammad) that thereby thou mayst

Aly Abdel Moneim
(c) witness, (d) bringer of good tidings, (e) warner70.

c) Maqasid toward Ummah. This group of maqasid contains
what we conclude as mission of “holistic education”. That
prophetic holistic71 education contains three sub-missions,
namely: (a) reciting unto them Allah’s signs (verses) in con-
secutive way, (b) empowering them to develop in virtuous
way, (c) teaching them signs of Scripture and wisdom72.
d) Maqasid toward Islamic governance. This group of maqasid
contains: (a) enjoining which is right and forbid which is
wrong, (b) making lawful good things and prohibit only the
foul, (c) relieving burden and the fetters73
bring forth mankind from darkness unto light, by the permission of their Lord, unto the path
of the Mighty, the Owner of Praise, (14: 1)
• And as a summoner unto Allah by His permission, and as a lamp that giveth light. (33: 46)
• O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner. (33:
45)
• Lo! We have sent thee (O Muhammad) as a witness and a bearer of good tidings and a warner,
(48: 8)
71 Being ‘holistic’ because it contains all dimensions of human being; cognitive, affective and be-
havior.
72 Those three dimensions of prophetic holistic education have been mentioned in Quran in four
positions, as follows:
• Even as We have sent unto you a messenger from among you, who reciteth unto you Our rev-
elations and causeth you to grow, and teacheth you the Scripture and wisdom, and teacheth
you that which ye knew not. (2: 151)
• Allah verily hath shown grace to the believers by sending unto them a messenger of their
own who reciteth unto them His revelations, and causeth them to grow, and teacheth them
the Scripture and wisdom; although before (he came to them) they were in flagrant error. (3:
164)
• He it is Who hath sent among the unlettered ones a messenger of their own, to recite unto
them His revelations and to make them grow, and to teach them the Scripture and wisdom,
though heretofore they were indeed in error manifest, (62: 2)
• Our Lord! And raise up in their midst a messenger from among them who shall recite unto
them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make
them grow. Lo! Thou, only Thou, art the Mighty, Wise. (2: 129)
I am indebted and thankful to one of my students (Mr. Slamet, a professor of economics in UGM
university, who has a very kind and humble character so that he followed MA courses in Islamic Eco-
nomics in UII and hence be one of my students); I am indebted to my student/professor Slamet where
he drew my attention that the last verse contains a different sequence of prophetic missions of holistic
education. The last verse postpones the mission of ‘empower to grow’ or tazkiyah to be the last mission,
although all the previous verses put it in the middle between ‘reciting’ and ‘teaching’. Professor Slamet
explained that this verse is attributed to the prophet Ibrahim, not to Almighty God! Such brilliant notice
brings me to reconstruct my ideas about the epistemology of Quran, as will be explained later in this
article, God willing.
73 He will enjoin on them that which is right and forbid them that which is wrong. He will make

e) Maqasid toward the Other ummahs. This group of maqasid

contains: (a) calling on common grounds, (b) complement-
ing virtues of the Other74.
3) Maqasid of Ummah
The main purposes of Ummah, according to Quranic Maqasidi
approach are: (1) being successor of the Prophet (PBUH), (2)
being active-consistent witness upon other ummahs, (3) being
beneficial-based model community.
a) Being successor of the Prophet (PBUH). Referring to
Maqasid of creation, ummah is considered to be successor
(khalīfah) of the Prophet PBUH. After He passed away, the
first generation of muslims named ones who be in charge
of leadership of Ummah; named them also khalīfah of the
Prophet or ones responsible for continuing His missions.
Many verses and Prophetic narrations75, actually, put that
responsibility on all members of Ummah, not only on the
leadership. Ummah is responsible of being witness over
other mankind76, ummah is responsible of enjoin right con-
lawful for them all good things and prohibit for them only the foul; and he will relieve them of their bur-
den and the fetters that they used to wear (7: 157)
74 Especially with People of Scripture (Jews and Christians), please refer to:
Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none
but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords
beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto
Him). (3: 64)
And in general:
Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant. (7: 199). No-
tice that Pickthall translates al-′urf into “kindness”, although this word in Arabic can mean: knowledge-
based customs and martial laws. We tend to adopt the second meaning, because the Prophetic narrations
(al-ḥadīṣ) supports it. It is narrated from Aḥmad that the Prophet PBUH said: “I was not sent except to
complement righteous ethics (ṣāliḥ al-akhlāq)”.
75 Al-Bukhārī narrated that the Prophet PBUH said: Convey from me even an Ayah of the Qur’an.
In the same regard, it is narrated from Muslim that the Messenger of Allah PBUH said: “If anyone calls
others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness)
without their reward being diminished in any respect”
• Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and
that the messenger may be a witness against you. (2: 143)
• And strive for Allah with the endeavour which is His right. He hath chosen you and hath not
laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath

Aly Abdel Moneim
duct and forbid indecency77, where all of those missions, ac-

tually, are missions of Prophecy.
b) Being active-consistent witness upon other ummahs. As
a successor of the Prophet PBUH, Ummah is responsible of
being witness (watcher) over other ummahs. That type of
witnessing is to be active though taking initiatives to enjoin-
ing right conduct and forbid indecency. In the same time,
this type of witnessing is to be consistent, because the same
verse that calls upon witnessing, calls also upon belief-based
witnessing. To belief in Islam is to enjoining right conduct
and forbid indecency of oneself in the first regard, where
one of the most famous definitions of belief/faith (imān) is
“speaking with the tongue, belief and work of the heart,
and work by body organs” (qawlun bi-allisān, i′tiqādun wa
′amalun bi-al-janān, wa ′amalun bi al-arkān).
c) Being beneficial-based model community. Relating to the
mission of being witness or watcher, Ummah is asked to be
a model for other ummahs. To be a model, from Quranic
perspective, is to be the best community78. From Prophetic
perspective, to be the best is to be the one who brings maxi-
mum benefits to others79.
MAQASID EPISTEMOLOGICAL MODEL

Although maqasid, by definition, present model of highest Islamic
objectives of existence system (created signs/ ayāt kawniyyah) and of Mes-
sage system (spoken signs / āyāt qawliyyah), maqasid, also, imply very epis-
temological model. Maqasid philosophy suggests its ontological model while
providing its proof base. The ‘proof base’ of maqasid ontological (and axi-
named you Muslims of old time and in this (Scripture), that the messenger may be a witness
against you, and that ye may be witnesses against mankind. (22: 78)
77 Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and
forbid indecency; and ye believe in Allah. (3: 110)
78 Aforementioned verse (3:110)
79 It is narrated by al-Albānī, with the degree of ḥasan (verifias good narrations), that the Messenger
of Allah PBUH said: “A believer gets along with others and others like to get along with him, there is no
good from those do not get along with others, and the best people is the most beneficial for them”.

ological) model is presented by a maqasidi epistemological model, namely:

signs-based, systematic, developmental purified model of knowing.
1. ‘Alamātiyyah or Signs-based knowledge

The first feature of maqasidi epistemology is ‘alamātiyyah’ or signs-based.
This feature designates the ontology of maqasidi knowledge, where signs
constitute it. Signs-based construction of maqasidi knowledge is rooted, at
least, in four authentic Islamic maqasidi origins. First, it is rooted in pro-
phetic maqasid (maqāṣid al-Rasūl), as sub-system from maqasid of Message.
Prophetic maqasid, as explained above, contain specific purposes facing
ummah, which can be titled under ‘prophetic holistic education’. Prophetic
holistic education consists of (1) integrated delivering of Allah’s signs to um-
mah (tilāwat al-āyāt), (2) purified developing (al-tazkiyah) of ummah, and (3)
empowering ummah to learn signs of law and wisdom (ta‘līm al-kitāb wa
al-ḥikmah)80.
Second, signs-based characteristic of maqasidi epistemology is rooted
in the basic ontology of Quran as a kitāb (book, more precisely; a collection81)
of signs. The fundamental unit of Quran is āyah or verse, which means sign
that result from purposeful contemplation, and harbors significance82. Third,
signs-based feature is rooted also in the Arabic language, as the symbolic
bearer of Islamic knowledge. The word ‘ilm (evidential-based knowledge),
connects, conjugationally, to the word ‘alāmah, which means ‘definite and
80 Please, refere to the next verses:

• Our Lord! And raise up in their midst a messenger from among them who shall recite unto
them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make
them grow. Lo! Thou, only Thou, art the Mighty, Wise. (2: 129)
• Even as We have sent unto you a messenger from among you, who reciteth unto you Our rev-
elations and causeth you to grow, and teacheth you the Scripture and wisdom, and teacheth
you that which ye knew not. (2: 151)
• Allah verily hath shown grace to the believers by sending unto them a messenger of their
own who reciteth unto them His revelations, and causeth them to grow, and teacheth them
the Scripture and wisdom; although before (he came to them) they were in flagrant error. (3:
164)
• He it is Who hath sent among the unlettered ones a messenger of their own, to recite unto them
His revelations and to make them grow, and to teach them the Scripture and wisdom, though heretofore
they were indeed in error manifest, (62: 2)
81 Ibn Fāris, ‘Abd al-Salām Muḥammad Harūn (verifier & editor). Maqāyīs al-Lughah. Damascus:
Dār al-Fikr, Part V, p. 158.
82 Ibn Fāris, op.cit, part I, p. 168

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great sign’. Not only that, but Arabic language connects, too, ‘ilm, alāmah and
‘ālam (the universe, as the main object of knowledge) 83.
Fourth, signs-based feature of Islamic knowledge is supported by two-
fold strategy; affirmation of signs-based knowledge and negation of the oth-
er sources of knowledge, which are not signs-based. At least, Quran negates
3 main types of non-signs-based knowledge: (1) al-hawā or toppling desires84,
(2) al-ẓann or guess85, (3) al-itibā‘ li al-itibā‘ or imitation for the purpose of
imitation without supporting signs. The last type of non-signs-based knowl-
edge could be classified Quranically into 3 sub-categories; (1) imitation of the
arrogant, or in the Quranic expression ‘those who misconceive themselves as
83 Ibn Fāris, op.cit, part IV, p. 109

84 We can grasp the negation of toppling desires and the affirmation of signs-based knowledge by
understanding and comprehending the next verses. We may consider that Pickthall translates al-‘ilm,
which related to ‘ alāmah and ‘alima (sign and do signs); translates it as ‘knowledge’, which is not accu-
rate. In Arabic, knowledge may be translated as ma‘rifah, which rooted in ‘arafa, which indicates general
meaning of recognition, which must not be signs-based recognition. Also, Pickthall does not differentiate
between ‘toppling desires’ and ‘desires’, where the last could be innocent desires. Also, Pickthall trans-
lates the word ‘āyātinā (our signs) into ‘our revelations’.
• And if thou shouldst follow their desires after the knowledge which hath come unto thee, then
wouldst thou have from Allah no protecting guardian nor helper. (2: 120)
• And if thou shouldst follow their desires after the knowledge which hath come unto thee, then
surely wert thou of the evil-doers. (2: 145)
• Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off,
so Satan overtook him and he became of those who lead astray. And had We willed We could
have raised him by their means, but he clung to the earth and followed his own lust. (7: 175-
176)
85 We can grasp the negation of conjecture/guess and the affirmation of signs-based knowledge
by understanding and comprehending the next verses. We may consider that Pickthall translates al-‘ilm
into ‘truth’, which is not accurate. Truth may stand for al-ḥaqīqah, which indicates the construction of
knowledge based on verified signs.
• And because of their saying: We slew the Messiah, Jesus son of Mary, Allah’s messenger - they
slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree con-
cerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture;
they slew him not for certain. (4: 157)
• And they say: There is naught but our life of the world; we die and we live, and naught
destroyeth us save time; when they have no knowledge whatsoever of (all) that; they do but
guess. (45: 24)
• And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take
the place of the truth. (53: 28)

greater than they are’ (al-mustakbirīn)86, (2) imitation of ancestors (al-ābā’)87,

(3) imitation of the majority (al-akṡariyyah)88. Verses in the footnote below
confirm the purposefulness (maqasidi) of signs-based knowledge by depict-
ing clearly the Quranic strategy of affirmation of signs-based knowledge and
negation of non-signs-based knowledge.
2. Muḥīṭah-jiżriyyah or Encompassing-radical knowledge

Prophetic maqasid towards ummah, as explained before, implies ‘inte-
grated delivering of Allah’s signs’. In Quran, the word ‘sign’ is not limited
to the spoken sign. Actually, based on complete induction of the root ‘a-
y-y’ (the root of the word āyah/sign), signs related to existence exceed in
number spoken signs (verses of Quran). Based on this conception of ‘signs’,
prophetic purpose is to delivering signs that demonstrate Allah’s most beau-
tiful and perfect names and attributes, either those signs pertain to natural,
psychological, social and hand-made environments, or pertain to the spoken
86 Please refer to next verses:

• (On the day) when those who were followed disown those who followed (them), and they
behold the doom, and all their aims collapse with them. (2: 166)
• They all come forth unto their Lord. Then those who were despised say unto those who were
scornful: We were unto you a following, can ye then avert from us aught of Allah’s doom? (14:
21)
• And when they wrangle in the Fire, the weak say unto those who were proud: Lo! we were a
following unto you; will ye therefor rid us of a portion of the Fire? (40: 47)
87 Please refer to next verses:
• And when it is said unto them: Come unto that which Allah hath revealed and unto the mes-
senger, they say: Enough for us is that wherein we found our fathers. What! Even though their
fathers had no knowledge whatsoever, and no guidance? (5: 104)
• They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners
neither had our fathers, nor had we forbidden aught … Say: Have ye any knowledge that ye
can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess. (6: 148)
• Those whom ye worship beside Him are but names which ye have named, ye and your fa-
thers. Allah hath revealed no sanction for them. The decision rests with Allah only, Who hath
commanded you that ye worship none save Him. This is the right religion, but most men
know not. (12: 40)
• If thou obeyedst most of those on earth they would mislead thee far from Allah’s way. They
follow naught but an opinion, and they do but guess. (6: 116)
• Most of them follow not but conjecture. Assuredly conjecture can by no means take the place
of truth. Lo! Allah is Aware of what they do. (10: 36)
• Say: Knowledge thereof is with Allah only, but most of mankind know not. (7: 187)
• It is a promise of Allah. Allah faileth not His promise, but most of mankind know not. (30: 6)

Aly Abdel Moneim
signs (verses of Quran). In Quran, there are, at least, 7 (seven) aspects of

signs integration.
The first aspect of signs integration in Quran is the integration between
sources of signs, namely between: (1) al-Waḥiy or Revelation (spoken signs),
(2) al-āfāq or horizons (created signs), (3) al-anfus or psycho-social environ-
ment, where both of the previous signs are operated, through teaching and
learning, to construct the truth and construct the rights of this truth (recon-
structing reality based on truth).
The second aspect of signs integration in Quran is the integration be-
tween means of signs processing, namely between: (1) al-sam‘ or hearing,
which integrates and differentiates narrated signs, (2) al-baṣar or sight, which
integrates and differentiates seen signs and (3) al-qalb or heart, which is the
core processor of signs that cultivates them, by actuating them in two direc-
tions; differentiation and integration89.
The third aspect of signs integration in Quran is between themes of
knowledge, naturally, psychologically, socially and man-made.
The fourth aspect of signs integration in Quran is between signs come
from the witnessed (shahadah) and unwitnessed (ghaib) worlds.
The fifth aspect of signs integration in Quran is between actors of signs
processing.
89 We can induce those two directions from integrating our comprehension of the next two
groups of verses:
(1) Differentiation group, which indicated by the word fiqh and its derivations
• Already have We urged unto hell many of the jinn and humankind, having hearts
wherewith they understand not, and having eyes wherewith they see not, and having
ears wherewith they hear not. These are as the cattle - nay, but they are worse! These are
the neglectful. (7: 179)
• They are content that they should be with the useless and their hearts are sealed, so that
they apprehend not. (9: 87)
• And whenever a surah is revealed, they look one at another (as who should say): Doth
anybody see you? Then they turn away. Allah turneth away their hearts because they
are a folk who understand not. (9: 127)
• That is because they believed, then disbelieved, therefore their hearts are sealed so that
they understand not. (63: 3)
(2) Integration group, which indicated by the word ‘aql and its derivations
• Have they not travelled in the land, and have they hearts wherewith to feel and ears
wherewith to hear? For indeed it is not the eyes that grow blind, but it is the hearts,
which are within the bosoms, that grow blind. (22: 46)

The sixth, and the most significance, aspect of signs processing inte-
gration in Quran is between 7 (seven) cognitive processes, 3 of them are
connected to differentiation processes, namely: (1) al-naẓar (purposeful
contemplation), (2) al-tafakkur (understanding), (3) al-tafaqquh (in-depth un-
derstanding using aids), and 4 of them are connected to integration process-
es, namely: (4) al-tażakkur (remembering or connecting present to past), (5)
al-tadabbur90 (inquiring ends/behinds or connecting present to future), (6)
al-ta‘aqqul91 (connect and control all those operations together to construct a
radical and comprehensive construction of the truth) and (7) al-iḥaṭah92 (en-
compassing, by connecting results of all previous processes on given truth
to greater, and the greatest truths). The seventh, and the last aspect of signs
integration in Quran is between the three main fruits of signs processing
(constructing knowledge), namely: (1) al-imān (internal peace results from
90 Al-tadabbur comes from the origin ‘d-b-r’, which indicates the back part of, or the consequences,
or the implication of something. It indicates also the process of using all those meanings in tadbīr, which
means directing/ managing the course or the ordinance of something. We can face those meanings in
Quran in the next verses:
• O ye who believe! When ye meet those who disbelieve in battle, turn not your backs (al-adbar)
to them. (8: 15)
• Will they then not meditate (yatadabbarun) on the Qur’an, or are there locks on the hearts? (47:
24)
• He directeth the ordinance (yudabbir) from the heaven unto the earth; then it ascendeth unto
Him in a Day, whereof the measure is a thousand years of that ye reckon. (32: 5)
91 Connecting signs represents maqasidi cognitive process, please refer to next verses:
• And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you
His portents so that ye may understand. (2: 73)
• Thus Allah expoundeth unto you His revelations so that ye may understand. (2: 242)
• Thus Allah maketh clear His revelations for you, that haply ye may understand. (24: 61)
Even, the whole cycle of creation, death, and re-creation is designed like this to stimulate the
function of ‘aql (connecting).
• He it is Who created you from dust, then from a drop (of seed) then from a clot, then bringeth
you forth as a child, then (ordaineth) that ye attain full strength and afterward that ye become
old men - though some among you die before - and that ye reach an appointed term, that
haply ye may understand. (40: 67)
** notice that Picthall translates “ta‘qilūn” into “understand”, which is not precise from Arabic per-
spective, where the verb “‘aqala” means, mainly, to connect.
92 Encompassing signs represents maqasidi cognitive process, because God criticizes whom do not
do it, please, refer to the next verses:
• Nay, but they denied that, the knowledge (signs) whereof they could not compass, and where-
of the interpretation (in events) hath not yet come unto them. Even so did those before them
deny. Then see what was the consequence for the wrong-doers! (10: 39)
• Till, when they come (before their Lord), He will say: Did ye deny My revelations when ye
could not compass them in knowledge (signs), or what was it that ye did? (27: 84)

Aly Abdel Moneim
assured belief) that is done by heart, (2) al-qawl (knowledge discourse) that
is done by tongue, and (3) al-fi‘l (knowledge implementation), which is done
by hands93. The integration between discourse and practice make the maqa-
sidi epistemology responsible and lessening the gap between facts (‘what is’)
and values (‘what ought to be’), where the widening gap between them has
been resulting in huge inconsistencies and crises within Modernity94.
3. Muzakkāh or Developmental-purified knowledge

Making knowledge in Islam, according to Quranic view, must be ev-
er-growing and the self makes it must be ever-purified. The verb “zakā” in
Arabic has two correlated meanings; (1) to grow, (2) to purify95. The two
meaning could be interpreted as two complementary processes, to grow in
sustainable way, a given process of development must be purified periodi-
cally.
Tazkiyah, basically, is an ontological function within the philosophy of
Maqasid; it is the ideal relation between human and his psychological envi-
ronment, as has been mentioned before under “Specific purposes of human
creation”, as stated in Quran ((87: 14), and (91: 9)). Besides being an ontologi-
cal function, it is a fundamental epistemological one, based on the Prophetic
holistic education; which constitutes the maqasid of Messenger faces Um-
mah.
Unless it is purified, that growth will flourish for a long run, it will be
like bubble96.This feature finds its root, actually, in the seventh aspect of
93 We can grasp this type of integration by integrating our understanding of those verses:
• … They speak with their tongues that which is not in their hearts. Say: Who can avail you
aught against Allah, if He intend you hurt or intend you profit? Nay, but Allah is ever Aware
of what ye do. (48: 11)
• O Messenger! Let not them grieve thee who vie one with another in the race to disbelief, of
such as say with their mouths: “We believe,” but their hearts believe not… (5: 41)
• It is most hateful in the sight of Allah that ye say that which ye do not. (61: 3)
94 Wael B. Hallaq (2013). The Impossible State: Islam, Politics, and Modernity’s Moral Predicament.
New York: Columbia University Press
95 Ibn Fāris, op.cit, part III, p. 17.
96 Being bubble, such growth reminds us of periodic financial-then-economic crises used to strike
modern economies, because it has lots of ‘toxic instruments’, as the International Council of Social Science
and UNESCO’s joint report on ‘the state of social science-2010’ puts it, for further information on that,
please refer to:
UNESCO & International Social Science Council (2010). World Social Science Report 2010: Knowl-
edge Divides. Paris: UNESCO. http://unesdoc.unesco.org/images/0018/001883/188333e.pdf, p. vi.

knowledge integration in Quran, namely, the integration between the fruits

of knowledge. Less purified hearts have higher probability of failing in mak-
ing signs-based and radical-encompassing knowledge.
4. ‘Arabiyyah or Arabic-based knowledge

Arabic, in Quran, is not merely a language, but it is a feature of the
Quran; the collection of Almighty God’s signs. From Maqasid perspective,
Arabic is supporting the three epistemological features of Quranic knowl-
edge mentioned above. Arabic, in Quran, is linked purposefully to: (1) bayān
(exposition), ‘ilm (comprehending signs) and tafṣīl (differentiation), which
are related to the first feature (signs-based)97, (2) ‘aql (making connections),
which is related to the second feature (integrated knowledge)98, (3) taqwā (be-
ing ward off evil) and ḥikmah (controlling one’s self or wisdom), which are
related to the third feature (muzakkāh)99.
MAQASID AXIOLOGY IN THE SUBLIME QURAN

There are three fundamental values that constitute the axiology of
Maqasid in Quran, namely: (1) al-Ḥaqq, which means strong signs-based
knowledge (truth), righteous, straightness, balance, justice, stable dynamic,
and humanistic consideration, (2) al-Ṣabr, which means holding and elevat-
ing or patience, (3) al-Marḥamah, which means gentility, affection and mer-
cy100.
97 A Scripture whereof the verses are expounded, a Lecture in Arabic for people who have knowl-
edge (41:3)
• Lo! We have revealed it, a Lecture in Arabic, that ye may understand. (12: 2)
• Lo! We have appointed it a Lecture, in Arabic that haply ye may understand. (43: 3)
• Thus have We revealed it, a decisive utterance in Arabic; and if thou shouldst follow their
desires after that which hath come unto thee of knowledge, then truly wouldst thou have from
Allah no protecting friend nor defender. (13: 37)
• Thus we have revealed it as a Lecture in Arabic, and have displayed therein certain threats,
that peradventure they may keep from evil or that it may cause them to take heed. (20: 113)
• A Lecture in Arabic, containing no crookedness, that haply they may ward off (evil). (39: 28)
• And to be of those who believe and exhort one another to perseverance and exhort one an-
other to pity. (90: 17)
• Save those who believe and do good works, and exhort one another to truth and exhort one
another to endurance. (103: 3)

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MAQASID AS A MANAGERIAL MODEL IN ISLAMIC

JURISPRUDENCE
Through its long-lasting experience in understanding Quran and Proph-
et’s traditions (Sunnah) then applying that understanding to reality, Mus-
lim juris (fuqahā’) have come to ‘strategic management’ model to achieving
Maqasid in sustainable way. Juris’ sustainable managerial model has three
main features:
1. multi-sector model. Muslim juris have suggested a multi-sectoral con-
servational model, which assures the idea of ‘sustainability’ through
sustaining (ḥifẓ) five (sometimes six) sectors of development, namely: (a)
religion (al-Dīn), (b) life (al-nafs), (c) mind (al-‘ql), (d) offspring (al-nasl)_,
(e) wealth (al-māl) and (f) dignity (al-‘irḍ)101.
2. priority-based model. That multi-sector model is also priority-based
model, where developmental actions are categorized into three main
categories: (a) Ḍarūriyyāt, or necessities, (b) Ḥājiyyāt or needs and (c)
Taḥsīniyyāt (complements)102.
3. integrated model. Not only that, the maqasidi model of development
suggested by muslim juris implies integration among three strategies
of sustainability. Developmental actions are categorized into three main
incorporated strategies: (a) dar’ al-mafāsid, or averting evils, (b) jalb al-
maṣāliḥ or bringing benefits, and (c) sadd al-żarā’i‘ or blocking means
lead to evils103.
MAQASID-BASED PHILOSOPHY TRANSCENDS SD

Based on Maqasid philosophy and managerial model, SD should be con-
tained, criticized, transcended by Islamic educators who are willing to pre-
pare their students to face SD. That effort of transcending SD may be carried
out in three fronts; ontologically, epistemologically and etiologically.
1. Ontologically. SD may be criticized to not contain the after-life con-
sideration. SD may be reinterpreted as real mean of sustainability is to
sustain good deeds (not only physical objects like natural, human, and
101 Bakr bin Abdillah Abu Zayd (1996). Fiqh al-Nawazil. Mu’assasat al-Risalah. part I, p. 272
102 Ibid
103 ibid

man-made resources). SD may be reconstructed by adding Almighty

God as the main agent of development, not only universe and humans.
SD environments may be reconstructed by adding the psychological en-
vironment, where the center of gravity of the development system lies.
Economic categories may not be separated from the social one. Separat-
ing the economic from the social has been resulting in many catastrophic
impacts, due to inconsistencies between the interests of society and the
interest of businesses.
2. Epistemologically. Maqasid may add many influential epistemologi-
cal principles to the 4 epistemological principles proposed by UNESCO.
Maqasid may establish the SD epistemological system on the basis of
signs, before system thinking. System thinking may be operated on ba-
sis of guesses, majority impacts or traditions. Maqasid may enrich the
system thinking and future thinking by applying the seventh aspects of
knowledge integration in Quran. Maqasid may purify SD knowledge by
highlighting the non-signs sources of knowledge, and by assuring the
role of the knowledge maker heart quality in avoiding biases. Maqasid,
also, may enrich and redefine, radically, SD by applying Arabic concep-
tions.
3. Axiologically. Maqasid may redefine the value system of SD as truth/
right based system, where the separating wall between “what is” and
“what ought to be” is avoided. Maqasid may enrich the value system of
SD, suggested by UNESCO, by adding the value of patience and mer-
cy.
SOME IMPLICATIONS.
1. Implications for Educational Competencies Standards
From an Islamic perspective, education reform efforts in Indonesia, es-
pecially curriculum reform, should be appreciated, for disciplining and revi-
talizing our educational tools to better represent the goals of the nation and
the state of Indonesia in the midst of unified global change with national and
regional contexts. From an Islamic perspective too, the reform effort should
not cease, but must be continuous under tazkiah, or continuous purified de-
velopment.

Aly Abdel Moneim
In this spirit of tazkiah there is a must to establish a constructive dia-

logue between Maqasid of Revelation, as a philosophy of Islamic education,
and our standard system of education, especially the curriculum standards.
The dialogue is also a duty of the Muslims in the spirit of tazkiah, khilafah,
tanwir and shahadah; please refer to maqasid of creation and maqasid of
Message through this article.
We may say that the fundamental issue of current curriculum standards,
particularly on ‘competency standards’, is in the students’ identity-reductive
constructions. What is the true identity of learners we hope to be develop by
the education system through the curriculum? Learners, who are our chil-
dren, are usually registered in the minds of curriculum standardists as (1)
citizens, (2) community members, (3) prospective workers. Sometimes learn-
ers have the identity of being a servant of Almighty, mentioned always in
‘general competence’, and ‘core competence’ but rarely embodied in the ‘ba-
sic competence’ of the courses. Such identity formulas are reductive, alienat-
ing the important aspects of our children’s identity. Therefore, we suggest
that the ‘identity formulation’ is nothing but the ‘key roles’ expected to be
accomplished by learners in the future. The main roles, from the Maqasidi
perspective, are nothing but the identity system that needs to be revitalized
and developed.
The three identity elements mentioned above are not sufficient to develop
Islamic sustainable development system, where the later covers all aspects
of life. From Maqasidi philosophy perspective, as was explained through
this article, to ensure the implementation of sustainable civilization develop-
ment, the students must be registered at least as (1) servant of God Almighty
(the role of ibadah or tawhid of Allah SWT), (2) natural environment pros-
perous (role of imarah), (3) developer and purifier of psychological envi-
ronment (role of tazkiah), (4) co-supporter of social environment (khilafah
role), (5) inventor and user in maqasidi way of artificial environment (deal-
ing with technology in a way that serve the previous maqasid), (6) spreader
of integral signs-based knowledge (Prophet’s tanwir), (7) active-consistent
witnesses of civilization (role of syahadah), (8) excellent role model based
on the gift of benefits for others (the third purpose of Ummah’s maqasid),
(9) unifier of mankind based on the truth and the common good (the role

of common grounds within Prophet’s maqasid), so that ultimately becomes

(10) the mercy for the universe (rahmatan lil’alamin).
If we accept the formulation of core competence, then Islamic econom-
ics education, for example, needs to open up to cover new subjects such as
economics of ibadah, of imarah, of tazkiah, of khilafah, .... until reaching the
economy of rahmatan lil’alamin, both as the purpose of economics as well as
business standards in Islamic economy.
2. Implications for Educational Process and Content Standards

Based on the Maqasidi epistemological model, standard of education
processes shall include three interconnected processes: (1) tilawat al-ayat
(presenting signs or evidence of a consecutive or systematic knowledge), (2)
tazkiah (cultivating, develop and purifying psychological environment of
the student) (3) hikmah (teach and train learners of the application of knowl-
edge and tazkiah on real life, in the form of wisdom).
The current curriculum is neither centered on the verse (sign), nor on
student (as claimed by recent standard). In our opinion, the curriculum is
not centered on learners, as the curriculum currently focuses on ‘core com-
petence’, which formulated by the government and endorsed by the legis-
lative council. Core competences represent the biases of power of the gov-
ernment, they do not represent the original needs or wants of students or
their parents, let alone the Muslim identity blend as stated in his sacred texts
(Quran).
In order to make a curriculum centered on signs, systematically, the fol-
lowing steps are needed:
Constructing models of tasawur (theory) and tasaruf (attitude) of the
field, phenomenon, or research problem at hand, based on Revelation world
view (like that of Maqasidi model), as a reflection of the integral understand-
ing of the spoken verse of the Almighty (ayat kauliah), under the supervision
of the epistemological principles of Quran (verified signs-based, systematic,
tazkiah, Arabic conception, and wisdom oriented).
Constructing models of tasawur (theory) and tasaruf (attitude) of the
field, phenomenon, or research problem at hand, based on the literature on
the subject, as a reflection of the integral understanding of the made-verse

Aly Abdel Moneim
of Almighty (ayat kauniah), under the supervision of the epistemological

principles of Quran (verified signs-based, systematic, tazkiah, Arabic con-
ception, and wisdom oriented).
Dialoguing the two models, under the supervision of Quranic episte-
mology, so that a new model will emerge that reflects differentiated and
integrated knowledge.
The three steps above are also, in our opinion, the standard elements of
the content of the curriculum as well as systematic process standards.
From the teacher (lecturer) side, by following the example of Almighty
while teaching the Prophet and ummah, it is necessary to conduct the sub-
processes of sign (verse)-centered education as follows:
a. Yuri al-ayat (showing signs),
b. Yufassil al- ayat (segmenting signs),
c. Yubayyin al- ayat (contrasting signs),
d. Yusarrif al- ayat (giving examples for each sign),
e. Yuhkim al- ayat (connecting signs)
From the learner side, by following the example of those knowledgeable
and faithful in Quran, it is necessary to undertake the following learning
sub-processes:
a. Nazar (paying attention for signs shown),
b. Tawassum or ta’allum (looking for the signs of signs!),
c. Tafakkur (analyzing signs that have been segmented),
d. Tafaqquh (deeply analyzing signs with helping tools),
e. Tazakkur (remembering or associating the current sign with its
past),
f. Tadabbur (associate the current sign with a its future development,
or here with there),
g. Ta’qqul (linking between all previous aspects of the signs),
h. Ihatah (constructing signs in the wholeness of the universe)
i. Tadbir (applying the results of all sub-processes above for good
planning).
Another problem, in the framework of education process standard, is
the portion of ‘tazkiah’ in the educational process and in the content. Taz-
kiah may be explained like plugging in cables made from iron and cables

made from Plastic to electricity source. Cable made from iron certainly will
channeling electricity power, while the other that made from Plastic will not.
The iron cable is the soul of tazkiah, the plastic cable is of non-tazkiah, the
source of electricity is the signs, and the electric power is the wisdom pro-
duced when the signs are processed by the soul of tazkiah. In this context,
we can explain some features and aspects related to tazkiah:
Tazkiah, in the Arabic conception, is a complex meaning that means fer-
tile, growing constantly and purified. These three aspects are related; in or-
der to develop it needs to be fertilized, and to develop sustainably, it must
be cleaned periodically.
Based on the trilogy of curriculum development principles, which rep-
resent the epistemological principles of Quran, tazkiah is obliged to take one
third (1/3) portion of our educational process and content. The first one is
devoted to the collection and understanding of information and concepts,
the last one-third is devoted to the wise application of that understanding,
while the second one, tazkiah, is devoted to the student’s purified self-de-
velopment.
Tazkiah, from maqasidi perspective, can be revitalized through three in-
terrelated sub-processes:
a. Enrichment, which can be done through (1) zikrullah (presenting
Allah SWT always), and (2) husn al-zhann (good prejudice),
b. The development, which includes (1) the addition of signs, (2) so-
lidify the integrated ties between signs, (3) develop the cognitive
abilities of the learner and (4) the revitalization of his/her morality.
c. Purifying, which can be done through (1) cleansing of the lust, (2)
cleansing of the doubts, (3) cleaning the learning environment from
means which may result in either (1) and / or (2).
CONCLUSION
Education policy represents fundamental determinant of the efficacy
of the overall development policies system. Sustainable development poli-
cies’ systems are centered around central domain of high-quality education
policy system and vice versa for unsustainable ones. In this context, United
Nations, before the adoption of its new development agenda (Sustainable

Aly Abdel Moneim
Development Goals-SDGs) in September 2015, had dedicated one decade,

from 2005-2014, for Education for Sustainable Development (ESD). In Indo-
nesia, development policy is centered around global economization of the
national system. Education is contained and reoriented for the sake of global
competitiveness. Such development, and education, policies left the Country
in state of dependence on the global demand, the workers in state of alien-
ation about the meaning of their work, the national customer in a state of de-
pendence on imported manufactures, over-exploited the natural resources,
without any significant added value, for unfair exchange in the global mar-
ket and education system without real chance of integrated knowledge.
In such context, Indonesian education standards represent a conflicting
mishmash between two orientations; formal orientation that calls for educa-
tion for (quasi) sustainable development and actual orientation that operates
to sustain the dominant global economization of Indonesian development
system. However, in absence of sustainable and generic needs-oriented de-
velopment policy system, education formal processes may go in accordance
with quasi sustainable development orientation standards, but the overall
spirit and outcomes seem to be less effective, since the global economization,
and education ideology derived from it, seem too stubborn to be standard-
ized!
From another hand, Islam represents a complex yet inspiring philoso-
phy of education-centered sustainable development of human life, where
the sustainability of meaningfulness and success, in this world and in the
afterlife, relies on one’s quality of knowledge, morals and deeds, which are
taught by prophets and messengers of God. Islam has been affecting increas-
ingly various aspects of development system in Indonesia. In addition to
old and strong traditional religious boarding schools, there is a massive con-
temporary wave of ‘integrated Islamic schools’, increasing presence of Is-
lam in local and general elections, laws and regulations, and Syariah-based
financial and business institutions. In spite of increasing Islamic presence,
unfair global economization of development policies and critical situation
of sustainability continue to exist and even develop rapidly, to indicate that
Indonesian Islamic education has not been able yet to guide Indonesians, es-
pecially policy makers, to think, feel and behave consistently based on their

religious commitment to Islam, which represents complex yet inspiring phi-

losophy of SD.
Being aware of such conjuncture, this article contributes to fill the gap
between rich and inspiring Quranic-based Maqasid philosophy for SD and
the reality of SD and ESD policies in Indonesia today. To achieve its goal,
this article approaches SD, ESD and Maqasid (highest purposes) of Quran
philosophically, in order to construct an Islamic education philosophy for
SD. This article finds out that Quran’s Maqasid may constitute a philosophi-
cal system that contains, improve and straightening the main stream phi-
losophy of ESD. This article finds out also that recent education standards
in Indonesia may be reoriented more effectively to serve SD purposes by
considering Quranic-based Maqasidi Philosophy for SD.
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 
 
 

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Millah: Jurnal Studi Agama Vol. 17, no. 2 (2018), pp.

Towards Islamic Maqasidi Education

Keywords: Education for Sustainable Development (ESD), Islamic Education

Millah Vol. 17, No. 2, Februari 2018 221

Menuju Pendidikan Maqasid Islam untuk

Kata kunci: Pendidikan untuk Pembangunan Berkelanjutan, Filosofi Pen-

222 Millah Vol. 17, No. 2, Februari 2018

1 https://www.weforum.org/about/what-are-the-forum-s-key-areas-of-focus, accessed on 21/10/ 2017

Millah Vol. 17, No. 2, Februari 2018 223

SUSTAINABLE DEVELOPMENT IN INDONESIA

224 Millah Vol. 17, No. 2, Februari 2018

1. SD as a discursive preamble in policy documents

2. Development plans apply SD in marginal, partial, and overlapped

5 Ibid, chapter I, section 1, paragraph 6.

Millah Vol. 17, No. 2, Februari 2018 225

b. SD is a partial and overlapped concept in the Plan

3. The real condition of SD in Indonesia

226 Millah Vol. 17, No. 2, Februari 2018

water pollution) or in social-economical (Gini coefficient for income inequal-

ISLAMIC PRESENCE IN INDONESIA TODAY AND SUSTIANBLE

1. Quran & integration of knowledge as basis for SD

Millah Vol. 17, No. 2, Februari 2018 227

228 Millah Vol. 17, No. 2, Februari 2018

self-governing experiences, which brought about increasing demands to im-

4. Does tens of millions of Indonesian muslims apply Islamic teachings

Millah Vol. 17, No. 2, Februari 2018 229

5. Where to go from here?

230 Millah Vol. 17, No. 2, Februari 2018

Millah Vol. 17, No. 2, Februari 2018 231

tematic, future-oriented and critical thinking. Thinking philosophically also

that phase, First,fiqh andwas thedefined

Millah Vol. 17, No. 2, Februari 2018 233

234 Millah Vol. 17, No. 2, Februari 2018

SUSTAINABLE DEVELOPMENT: PHILOSOPHICAL READING

2. Epistemological set of SD:

Millah Vol. 17, No. 2, Februari 2018 235

ESD, three of them can be considered as epistemological principles, and two

3. Axiological set of SD:

4. Sustainable development criticized

236 Millah Vol. 17, No. 2, Februari 2018

MAQASID ONTOLOGICAL MODEL

1. Maqasid Macro Ontology

31 According to Indonesian regulation, there are 8 (eight) elements of standardization of education

Millah Vol. 17, No. 2, Februari 2018 237

learner of signs’. Signs-based ontology does not negate the possi-

238 Millah Vol. 17, No. 2, Februari 2018

‘delivering signs of Almighty God in integrated way’ presents its

34 Please refer to the next verses:

Millah Vol. 17, No. 2, Februari 2018 239

2. Maqasid micro ontology

240 Millah Vol. 17, No. 2, Februari 2018

worthy worshipped, among those causes are: (1) He is the

38 Please refer to the next verse:

Millah Vol. 17, No. 2, Februari 2018 241

(isbāgh al-ni‘am)44 (3) trial of humans (al-ibtilā’)45, (4) service-

44 Please refer to the next verses:

242 Millah Vol. 17, No. 2, Februari 2018

succession (al-khilāfah)50, timely and spatially, facing social en-