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MAQASID AL-SHARIAH

Definition and Classification

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DEFINITION

Can be defined as below:

- Comprises those benefits/ welfare

/advantages for which Allah has revealedHis Shariah.

- Aims at the attainment of good, welfare,

advantage, benefits, etc., and warding offevil, injury, loss etc., for the creatures(Masalih al-Ibad).

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CLASSIFICATION

MAQASID AL-SYARIAH

Dharuriyyah Hajiyyah Tahsiniyyah

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1. Dharuriyyah (Necessities)

Objectives which are must and basic forthe establishment of welfare in thisworld and the world hereafter in thesense that if they are ignored then thecoherence and order cannot beestablished andfasad will prevail in thisworld and there will be obvious loss in

the world hereafter.

There are 5 indispensables under

Dharuriyyah.

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Dharuriyyah

Protection of Faith

Protection of Life

Protection of Posterity

Protection of Property

Protection of Reason

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The protection of the above mentionedelements can be made possiblethrough:

i. Bringing into and maintaining the veryexistence of the above mentionedelements;

ii. Protecting these elements from theirdestruction.

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2. Hajiyyah (Requirements)

Objectives which aim at facilitating life,removing hardship, etc.

For example, permission of huntingand use halal goods for food, lodgingand conveyance, etc.

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3. Tahsiniyyah (Beautification)

Objectives which are meant to ensurebetter utilization, beautification andsimplification of dharuriyyah andhajiyyah.

For example, permission to use

beautiful and comfortable things, to eatdelicious food, to wear fine clothingand so on.

l i hi b i i i

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Relationship between Necessities, Requirementsand Amelioratories

Shatibi has identified the relationship between

them in the following manner:

i. Dharuriyyah is fundamental to hajiyyah andtahsiniyyah.

ii. Deficiency in dharuriyyah brings deficiency tohajiyyah and tahsiniyyah in an immutable manner.

iii. Deficiency in hajiyyah and tahsiniyyah does notnecessarily affect dharuriyyah.

iv. An absolute deficiency in hajiyyah and tahsiniyyah

may bring deficiency in some extent todharuriyyah.v. To keep up hajiyyah and tahsiniyyah for the

proper maintenance of dharuriyyah is desirable.

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A corollary of this can be indicatedthus:

i. Dharuriyyah is the basic whilst the othertwo are in the nature of thecomplements of dharuriyyah.

ii. Demand for dharuriyyah creates thedemand for the other two.

iii. Demand for hajiyyah and tahsiniyyahdoes not create for dharuriyyah.

iv. Demand for hajiyyah can be set asidefor the demand of dharuriyyah.

v. Demand for tahsiniyyah can be set asidefor the demand of hajiyyah.

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Conclusion

To sum up , it can be stated thattahsiniyyah is the complement of hajiyyah,

and hajiyyah is the complement ofdharuriyyah.