4 “maqasid al-qur’an” a search for a scholarly definition

7/27/2019 4 maqasid Al-Quran A Search For A Scholarly Definition

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MAQASID AL-QURAN: A SEARCH FOR A SCHOLARLY DEFINITION

By

Tazul Islam

Abstract

Maqasid al-Quran appears as an emerging science in the field of Islamicstudies that promotes a particular understanding of the Quranic discourse. Asscholars contributions in this subject are lacking a scholarly definition of thisvery science, this study aims to formulate its definition in a scholarly manner. Indoing so, this research firstly presents the meaning of maqasid as well as theQuran; secondly, it explores the key elements for this definition in scholarsviews on this subject; finally, it formulates a definition for it in the light of theseelements and explains them in brief.

Introduction

Maqasid al-Quran (objectives of the Quran) is an emerging concept which promotes a maqasidicunderstanding of the Quranic discourse. A number of prominent Muslim scholars like Abu Hamid al-Ghazali (d.1111C.E.), Izz al-Din ibn Abd al-Salam (d.1261C.E.), Fakhr al-Razi (d.606A.H.), Ibn al-Qayyim (d.751A.H.), Al-Shatibi (d.1388C.E.), Al-Biqai (d.885A.H.) Muhammad Abduh(d.1905C.E.), Rashid Rida (d.1935C.E.), Badiuzzaman Said Nursi (d.1960C.E.), Ibn Ashur(d.1973C.E.), Hasan al-Banna (d.1949C.E.), Muhammad Iqbal (d.1938C.E.), Sayyid Qutb(d.1966C.E.), Abul Ala Mawdudi (d.1989C.E.), Izzat Darwazah (d.1987C.E.), Muhammad al-Ghazali (d.1996C.E.), Yusuf al-Qaradawi (b.1926C.E.) and others have significantly contributed inthis subject. These valuable contributions by both traditional and contemporary Muslim scholars left alegacy of a sizable and insightful literature which bears witness of a brilliant breakthrough conceptual

development ofMaqasid al-Quran. However, the genesis of the concept ofMaqasid al-Quranformally came to the light when an apparent use of the precise term Maqasid al-Quran perhaps forthe first time occurred in al-Ghazalis (d.1111C.E.) treatise Jawahir al-Quran. Since then, this veryterm keeps abreast with every pace of the fresh development in the Quranic literature and finallyreached at a stage where it is argued to be included in the prerequisite principles of the Quranicexegesis (adab al-tafsir) by some prominent exegetes of the Quran like al-Tahir Ibn Ashur(d.1973C.E.) and Izzat Darwazah (d.1987C.E.). In addition, a popular maqasidic trend is almostcommonly seen in a number of contemporary tafsirworks such as Rashid Ridas (d.1935C.E.) Tafsiral-Manar, Ibn Ashurs Tafsir al-Tahrir wa al-Tanwir, Abul Ala Mawdudis (d.1989C.E.) Tafhim al-Quran, Sayyid Qutbs (d.1966C.E.) Fi Zilal al-Quran, Izzat Darwazahs al-Tafsir al-Hadith andothers. Despite a steady conceptual developments, a prolonged succession of precise use of this term,its multi-dimensional relations with the Quranic exegesis and its sciences, a scholarly definition forMaqasid al-Quran is still beyond. This article therefore aims to formulate a definition for the termMaqasid al-Quran through a methodological process. Ironically, it will explore some keyconstituents for its definition which are borne in the views of some prominent Muslim scholars. It willagain scrutinize how these constituents communicate with the fundamental concept ofMaqasid al-Quran.

The Meaning of Maqasid

Research Fellow Center of the Quranic Research (CQR) University of Malaya, Kuala Lumpur.


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The term maqasid is the plural form of maqsad,1 a passive participle derived from the root qasd.With several sheds of meanings, the Quran and Sunnah both use the word qasd in different wayssuch as:

a) Straightforwardness of the way:2 } { And upon Allah is the responsibilityto explain the Straight Path; 3 commenting literally on the phrase qasd al-sabil in this verse,some scholars illustrate it as such a straight path which got no curve.4

b) Moderation:5 } { And be moderate in thy pace;6qasdhere refers to makingnot hasty pace7 and balancing between hastiness and slowness.8 There are some prophetic

traditions corroborating this denotation: And always adopt a middle,moderate, regular course whereby you will reach your target (paradise);9 you must follow a moderate path.10 According to some interpreters, the term qasdin thesetraditions refers to moderation in word and action11 and the middle of two ways.12

c) Intending to head for a destination:13 The Arab uses the phrase (arrow hits thetarget) with reference to this meaning.14

However, being a passive participle, the term maqasidliterally signifies intentions, purposes,aims, ends, goals and objectives.15 The Muslim scholars who are engaged in developing Islamicmaqasidic thought16 use it with the meaning of intents or purposes as they use phrases like

1 Al-Zabidi, Muhammad bin Muhammad, Taj al-Arus (Dar al-Hidayah, n.d.), vol. 1: 66.2

Al-Farahidi, Abu Abd al-Rahman al-Khalil, Kitab al-Ayn, ed. by Mahdi al-Makhzumi (Dar wa Maktabah al-Hilal, n.d.), vol. 5: 54.3 Al-Quran, 16:9.4 Al-Tabari, Muhammad Ibn Jarir, Jami al-Bayan fi Tawil al-Quran, ed. by Muhammad Ahmad Shakir(Muassasah al-Risalah, 2000), vol. 17:174. Abu Hafs Umar, al-Lubab fi Ulum al-Kitab (Beirut: Dar al-Kutubal-Ilmiyyah, 1998), vol. 12:19. Sayyid Qutb, Fi Zilal al-Quran (Cairo: Dar al-Shuruq, n.d.), vol. 4: 2162.5 Al-Zabidi, Taj al-Arus vol. 9: 39.6 Al-Quran, 31:197 Al-Tabari,Jami al-Bayan fi Tawil al-Quran, vol.20: 146.8Al-Qurtubi, Shams al-Din,Al-Jami li Ahkam al-Quran, ed. by Hisham Samir al-Bukhari (Riyadh: Dar Alam

al-Kutub, 2003), vol.14:71. Fakhr al-Din al-Razi, Muhammad al-Shawkani, Abu al-Barakat al-Nasafi and someothers interpreted this term in the same way.9 Narrated by Abu Huraira: Allah's Apostle said, the deeds of anyone of you will not save you (from the (hell)

fire)." they said, "even you (will not be saved by your deeds), o Allah's apostle?" he said, "no, even I (will not besaved) unless and until Allah bestows his mercy on me. Therefore, do good deeds properly, sincerely andmoderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and alwaysadopt a middle, moderate, regular course whereby you will reach your target (paradise). (Muhammad binIsmail al-Bukhari, al-Jami al-Sahih al-Mukhtasar(Beirut: Dar ibn Kathir, 1987), vol. 5: Hadith No. 6098).10 Ibn Hanbal, Ahmad,Musnad Ahmad, Hadith no: 23755.11 Al-Asqalani, Ahmad bin Ali bin Hajar, Fath al-Bari (Beirut: Dar al-Marifah, 1379 A.H), vol. 1: 94.12 Al-Jazari, Abu al-Saadat al-Mubark bin Muhammad, al-Nihayah Fi Gharib al-Hadith wa al-Athar (Beirut:al-Maktabah al-Ilmiyyah, 1979), vol. 4: 111.13 Ibn Manzur, Muhammad bin Mukarram, Lisan al-Arab (Beirut: Dar Sadar), vol. 3: 353. Ahmad binMuhammad al-Fayumi, al-Misbah al-Munir (Beirut: Al-Maktabah Ilmiyyah, n.d.), vol. 2: 505.14 Ibn Muhammad, Abu al-Qasim al-Hussain, Mufradat Fi Gharib al-Quran (Beirut: Dar al-Marifah, n.d.),404.15

Ruhi Balabakki, al-Mawrid(Beirut: Dar al-Ilm li al-Malayin, 2001), 862.16 Islamic maqasidic thought refers to maqasid al-shariah which seems to be an independent discipline of studyin Islamic studies.


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maqasid al-Shari17 (the intents of Lawgiver),Maqasid al-shariah18 (the purposes of Islamic law), al-maqasid al-shariyyah19 (legal intents), Maqasid al-tashrii 20 (purposes of legislation), Maqasid al-Quran21 (purposes of the Quran).22

The Definition Of The Quran

The word quran is a verbal noun derived from the root qiraah.23 It literally means reading orrecitation which happens in several Quranic verses as follows:

} {78

Establish worship at the going down of the sun until the dark of night, and (therecital of) the Quran at dawn. Lo! (the recital of) the Quran at dawn is everwitnessed.24

} {17

Lo! Upon Us (resteth) the putting together thereof and the reading thereof.25

} {18

And when We read it, follow thou the reading.26

Quoting Qatadah, Ibn al-Atiyyah states in his tafsir al-Muharrir al-Wajiz that al-Quranmeans composition because when somebody intends to read something, he puts it together andverbally composes.27 The exegetes of the Quran mostly agree on the first meaning of the wordQuran.28 However, in the technical sense, the Quran is defined by Muslim scholars with differentchoice of phrases:

Abd Allah Ibn Masud29

(d. 32 A.H.) says:The Quran is Allahs call to the Divine source ofprovision (madabah Allah),30 His rope, the illuminating light and the effective remedy. Whoever

17 Al-Shatibi, Ibrahim bin Musa, al-Muwafaqat, ed. by Abu Ubaidah (Dar ibn Affan, 1997), vol. 3: 133, 183,and 411. Vol. 4: 24. vol. 5:135, 229 and 401.18 Rashid Rida, Tafsir al-Manar(Egypt: al-Hayah al-Misriyyah, 1990), vol. 4:12. Vol. 4: 69.19 Ibn Ashur, Muhammad al-Tahir, al-Tahrir wa al-Tanwir(Tunisia: Dar Sahnun, 1997), vol. 2: 400. Vol. 17:267.20 Al-Shatibi, al-Muwafaqat..vol. 2, p. 556.21 Al-Ghazali, Abu Hamid,Jawahir al-Quran (Beirut: Dar Ihya al-Ulum, 1985), 23, 25. Some of many othernotable works which contain this term as follows: Qawaid al-Ahkam by al-Izz bin Abd al-Salam, al-

Muwafaqat by al-Shatibi, al-Tahrir wa al-Tanwir by Ibn Ashur, Tafsir al-Manar by Rashid Rida, ila al-

Quran al-Karim by Mahmud Shaltut.22 Ibn Bayyah, Abd Allah, Alaqah Maqasid al-Shariah bi Usul al-Fiqh (London: Wimbledon, Al-FurqanIslamic Heritage Foundation), 12-14.23 Ibn Qutaybah, Abu Muhammad Abd Allah bin Muslim, TafsirGharib al-Quran, ed. by Ahmad Saqr (Beirut:Dar al-Kutub al-Ilmiyyah, 1978), 33.24 Al-Quran: 17:7825 Al-Quran: 75:1726 Al-Quran: 75:1827Al-Andalusi, Ibn Atiyyah, al-Muharrir al-Wajiz, ed. by Abd al-Salam al-Shaqi (Beirut: Dar al-Kutub al-

Ilmiyyah, 1993, vol. 1.), 56.28 Abul Qasim Mahmud al-Zamakhshari, Ibn Atiyyah al-Andalusi, Abul Hasan Ali Al-Mawaridi, Fakhr al-Din al-Razi, Muhammad Ibn Jarir al-Tabari and others. For more details, see the interpretation of the abovementioned verses in their tafsir works.29

He is well-known for being of the first six people who accepted Islam, his close companionship with theProphet, being one of the best memorizers of the Quran and for his hypothetical opinion approach to exegesiswith regards to jurisprudential matters. He is the founder of the Kufa School of exegesis.


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holds it becomes secured. Whoever follows it receives salvation and remains on the straight pathabstaining from deviation.31

Shams al-Din Al-Qurtubi (d.671A.H.) states:The Quran is a name of uncreated speech ofAllah (swt); an attribute to the One Who has no parallel and counterpart; a light derived from HisSelf;32 revealed to the Prophet (pbuh) as his miracle, committed to memories, uttered by tongues,written in the copies, distributed as Surahs and verses, free from any addendum and curtailment in itsalphabets and words.33

Ibn Kathir (d. 774 A.H.)opines:The Quran is Allahs word, His revelation, His enduringrope and straight path, and the most sublime book sent by Him to the Prophet (pbuh) which includestwo things: tidings and quest. The truth is His tidings and the justice is his quest.34

Ibn Qudama al-Maqdasi (d. 715 A.H.) says:The Quran is an unmistakable book of Allah(SWT), His enduring rope and straight path, and sent in explicit Arabic by the Sustainer of all beingsto the mind of the Prophet (pbuh) through Jibril in uncreated form.35

Ali bin Muhammad Al-Jurjani (d. 816 A.H.) points out:The Quran sent down upon the lastProphet Muhammad (pbuh), as written scriptures, transmitted successively (mutawatir) from him inan undoubted form.36

These definitions categorically reveal several facts about the Quran such as its source whichrefers to Allah (swt) who reveled it and all words it containing belonging solely to Him; its mediator,which refers to the Angel Jibril who conveyed its words to Prophet Muhammad (pbuh); its recipient,Prophet Muhammad (pbuh) who is nominated as the final messenger of Allah (swt); its content,which is the divine guidance to the right path; its language, which is Arabic; and its nature, whichrefers to whether it is created or uncreated. In fact, these issues are explicitly corroborated by theverses of the Quran and commonly accepted by Muslim scholars except the issue of its createdness.

It seems that this aspect is added to the definition of the Quran as a result of a theological debatebetweenMutazila andAhl al-Sunnah.37

30 According to Ibn Manzur, madabah refers to the feast prepared by a host who intends to invite people to it.(Lisan al-Arab, Beirut: Dar Sadir, first edition, vol. 1, p. 206. The author of Taj al-Arus Muhammad binMuhammad says this word is used as a metaphor to the Quran in the sense that the Quran is prepared by Allah(swt) for the welfare of mankind and they are invited to it. (Muhammad bin Muhammad, Taj al-Arus, Dar al-Hidayah, p. 277).31 Al-Nisapuri, Muhammad bin Abd Allah al-Hakim, al-Mustadrak Ali al-Sahihayn (Beirut: Dar al-Kutub al-Ilmiyyah, 1990, vol. 1), 741. There is disagreement on the authenticity of this Hadith. al-Hakim al-Nisapuri

categorizes this Hadith as authentic but the sequence of narration stopped unto Abd Allah Ibn al-Masud.Therefore, it became Mawquf Hadith and due to this interruption this narration is suspected to be Abd AllahIbn al-Masuds word, not the word of the Prophet (pbuh). (Ibn Kathir, Tafsir al-Quran al-Azim (Dar Taybah,1999, vol. 2), 89.32 Al-Qurtubi,Al-Jami li Ahkam al-Quran, vol.1:4.33Ibid., vol.1:80.34 Ibn Kathir, Ismail bin Amr, Tafsir al-Quran al-Azim (Dar Taybah: 1999), vol.1, p. 139; vol. 4, p. 476; vol.6, p. 490; vol. 8, p. 217.35 Ibn Qudma Al-Maqdas, Abd Allah bin Amad bin Muhammad, Lamah al-Itiqad (Saudi Arabia: theMinistry of Endowment and Islamic Affairs, 2000), 15.36 Al-Jurjani, Ali bin Muhammad, al-Tarifat, ed. by Ibrahim Abyari (Beirut: Dar al-Kitab al-Arabi, 1405A.H), 223.37 The following comment of Al-Tahawi on this issue discloses how severe the nature of this debate was. The

Quran is originated from Allah as articulated speech in an unknown manner (bila kayfiyyah).Allah revealed itto His Prophet by inspiration (wahy). The Believers bear witness to its revelation. They are certain that is theactual speech of Allah. It is not created like the speech of human beings. Whoever hears it and thinks it is the


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However, the Quran is generally Allahs speech revealed to Prophet Muhammad (pbuh) inArabic with definite purposes and transmitted to us by continuous testimony (tawatur),38 which iscollectively written in chapters consisting of 114 Surahs begining with Surah al-Fathah and end withSurah al-Nas,39 and whose recitation is accepted as a worship.40

The Constituents For The Definition OfMaqasid Al-QuranPrecisely, the use of the term Maqasid al-Quran is traced back to the eleventh century (C.E). Al-Ghazali (d.1111 C.E.) is perhaps the first well-known scholar who pioneered in this subject in hisbook Jawahir al-Quran.41 Since then up to the contemporary time, a significant amount ofliterature has been produced on this subject by the prominent Muslim scholars. In spite of this notableattention from scholars, any scholarly definition ofMaqasid al-Quran has yet to be formulated.However, as the basic function of a definition is to provide a general demarcation of the subject underconsideration so as to isolate it from other linguistic terms,42 it is essential to present a generaloverview of this subject which contains conceptual clues and constituents that facilitate in constitutinga definition for it. In order to find out those clues and constituents, the views of some eight prominent

Muslim scholars on this subject are presented hereinafter.The concept ofMaqasid al-Quran in al-Ghazalis view is entirely concerned with one of the

two categories of religious sciences prescribed in the Quran, firstly, the sciences of shell, denoting anallegorical meaning of the exterior knowledge branches of five sciences as follows: (1) Arabiclinguistics stemmed from the Quranic words; (2) Arabic grammar stemmed from the Quranicsyntax; (3) the science of readings stemmed from the various syntaxes of the Quran; (4) the scienceof phonetics stemmed from the manner of pronouncing Quranic letters; and (5) outward exegesis of aword carrying an apparent meaning. These are the sciences of the shell and the rind and the exterior ofthe Quran.43 Secondly, the sciences of the core [of the Quran] which has two grades: higher andlower. The lower grade includes three sciences: (1) the knowledge of the stories [narrated] in the

Quran; (2) Gods argument with the infidels and His dispute with them. The science of theology (ilmal-kalam) stems from this division; and (3) the knowledge of the bounds (hudud) [of legal judgments].The higher grade of the sciences of the core [of the Quran] consists in those important sciences whichare the precedents and roots [of the three sciences already mentioned]. The noblest of these highersciences is knowledge of God and the Last Day, knowledge of the straight path and of the manner oftraversing it.44 According to al-Ghazali, the first category of these two has hardly any connection with

Maqasid al-Quran because it is in fact an organic structure of the Quran. However, the second istotally engaged with it and consists of the conceptual framework of the Quran. Al-Ghazali asserts

speech of man is an infidel. [Ibn Abi Al Izz, Commentary on the Creed of At-Tahawi, Translated by

Muhammad Abd al-Haqq Ansari (Saudi Arabia: Riyadh, Imadat Al-Bahth Al-Ilmi, 2000 C.E.), 96.]38 Mohammad Hashim Kamali, Principles of Islamic Jurisprudence (UK: Cambridge CBI, the Islamic textsociety, 2008) 16.39 Ibn Ashur,Al-Tahrir wa Al-Tanwir(Beirut: Muassasat al-Tarikh, 2000), vol.1: 71.40 Manna Qattan,Mabahith fi Ulum al-Quran (Maktaba al-Maarif, 2000), 17.41Jawahir al-Quran is a book outlines fundamentals of understanding the Quran. It is the source for much

of what we know concerning al-Ghazali's own views on Quranic Scripture. Throughout the bookthere is an emphasis upon employing what the author considers to be the correct method ofapprehending this Holy Book, i.e. upon penetrating into the depth of the inner, hidden meanings of theQuranic verses, without merely being content with their outward meanings, like a diver's diving down to thedepths of a fathomless ocean in order to bring out the hidden pearls and treasures.42 Louay Safi, The Foundation of Knowledge: A Comparative Study in Islamic and Western Method of Inquiry(Malaysia: Selangor, Jalan Sultan, International Islamic University Press, 1996), 78.43

Al-Ghazali,The Jewels of the Quran: Al-Ghazalis Theory, translated from Arabic by MuhammadAbul Quasem (Kuala Lumpur: the University of Malaya Press, 1989), 34-35.44Ibid.,.. 37-40.


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that this category represents the core of the Quran and Maqasid al-Quran; in his presentation, it issynonymous to its underlying wisdom and its purest core.45 His illustration of this core includes all theuniversal purposes of the Quran46 that he has identified as knowledge of God47 and the Last Day andknowledge of the straight path.

In the above discussion, two decisive clues are apparently manifested: firstly, recognition ofMaqasid al-Quran as a science, and the term science is used in al-GhazalisJawahir al-Quran ina loose sense; it means knowledge, subject of study or intellectual discipline.48 Being a science,

Maqid al-Qurn is thus a systematically organized body of knowledge that deals with theconceptual framework of the Quran.Secondly, considering Maqasid al-Quran as the core of theQuran, any attempt devoid of maqasidic perspective in approaching the subject matter of the Quranwould be considered as a peripheral task.

Izz al-Din ibn Abd al-Salam (d.660 A.H/ 1261 C.E): Izz al-Din ibn Abd al-Salam is one ofthe theorists of the concepts maslaa and mafsadah which are in fact the core ofMaqasid al-shariah.His remarkable book, Qawaid al-Ahkam fi Masalih al-Anam, is almost entirely devoted to explaining

this concept. While discussingMaqasid al-Quran, he also relates it to the concepts ofmaslahah andmafsadah. Unlike other scholars, his identification of the maqasidof the Quran remains indefinite.Without pinpointing them, he states that most of the maqasidof the Quran are manifested eitherthrough the commands in pursuit of achieving what is beneficial and the causes which contribute to it,or through the prohibitions against the pursuit of what is harmful and the causes which contribute toit.49 He further adds that if we explore maqasidof the Quran and Sunnah, we then come to knowthat Allah (swt) commands to be in pursuit of what is good and prohibits to be in pursuit of what isevil.50 This identification seems to be restricted within the extent of commands and prohibitions thatthe Quran contains. Thus, it fails to uphold a universal outlook of the Qurans maqasidbecause itrepresents a certain portion of the Quranic verses where there are other provisions in it which do notnecessarily contain commands or prohibitions. Yet, his view provides a very importantmethodological clue that concerns the methodology of identification of Qurans maqasid. As heasserts that the maqasidcould be understood from both maslahah and its causes, it seems that heconsiders the means to reach the maqasidare similarly maqasid. It then in fact widens the scope ofdiscovering maqasid.

Ibrahim bin Musa Al-Shatibi (d.790A.H/1388C.E): Al-Shatibi is a venerable Islamic scholarwho was qualified to engage in independent interpretation of Islamic Law and its sources. Hiswritings, especially al-Muwafaqat, have been studied with great interest and appreciation ever sinceancient times.51 His distinctive thought on maqasidcontinues to gain ever increasing respect. As far as

Maqasid al-Quran is concerned, he uses the term exactly and indicates to a notable idea through

linking it to the understanding of the Quran. While interpreting the verse Do they not then thinkdeeply (yatadabbarun) in the Quran, or are their hearts locked up (from understanding it (Al-

45 Al-Ghazali,Jawahir al-Quran,Jawahir al-Quran..23.46Ibid., Along with the universal ones, there are three secondary or complementary Maqasid as follows:description of the state of respondents to the call to Allah (SWT), description of the condition of the deniers,teaching how the way-stations on the journey to Allah (SWT).47 Knowledge of God in al-Ghazalis view includes three things: knowledge of His Self, knowledge of HisAttributes and knowledge of His Actions.48Ibid., 20.49 Ibn Abd al-Salam, Izz al-Din, Qawaid al-Ahkam fi Masalih al-Anam, ed. by Mahmud bin al-Talamiz al-Shanqiti (Beirut: Dar al-Maarif, vol.1), 7.50

Ibid., vol. 2, p. 160.51 Al-Raysuni, Ahmad,Imam al-Shatibis Theory of the Higher Objectives and Intents of Islamic Law, translatedfrom Arabic by Nancy Roberts (Kuala Lumpur: Islamic Book Trust, 2006), 77.


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Quran: 47: 24), he points out that tadabburin this verse denotes looking into Maqasid al-Quranbecause the verse addresses who overlooks them.52 However, tadabbur, according to scholars, denotesunderstanding what is underlying,53 open-heartedly contemplating,54 thinking,55 and above all amethod of correct viewing that uncovers the reality.56 Since tadabbur is looking into Maqasid al-Quran, it in fact makes its appearance as a methodology of understanding the Quran. The Quran

therefore, introduces tadabburas one of its maqsadin the following verse:

)-:29(

(This is) a Scripture that We have revealed unto thee, full of blessing, that theymay ponder its revelations, and that men of understanding may reflect. (Al-Quran, 38: 29)

Burhan al-Din Abu al-Hasan Ibrahim al-Biqai (d. 885 A.H): Al-Biqai is perhaps the mostprolific author among traditional Muslim scholars who notably contributed to Maqasid al-Quran.57Along with his tafsir, he authored a book overwhelmingly devoted in discussing the maqsadthat are

distributed all over the Surahs of the Quran. According to him, every Surah has a particular purposeand all the verses in it are instances of that purpose.58 For example, Surah Yasins main purpose is toestablish messengership but there are some other purposes in it that qualify the main purpose.Moreover, he places maqasidin an attributive position while pointing to the reasons why the Quran isglorious. He then includes the highness and abundance of purposes (maqasid) in some other reasonssuch as Qurans miraculous reach to the unity of meanings, sublimity of synthesis, grandness ofvocabularies, harmony in alphabets, loftiness of coherence and artistic beauty of minute expositionwhich attribute the Quran to be exalted.59 In addition, loftiness of a Surah also depends on theamount of the objectives it carries. The loftiest Surah is the one which contains the loftiest purposes.In this sense, he considers al-Fatihah as the loftiest Surah because it carries the loftiest purposes than

other Surahs.

60

With this functional role and attributive nature, Maqasid al-Quran could be ajudgmental tool in determining what type of exegesis of the Quran should be considered as anexalted one among others. According to al-Biqais thesis, it is logical to view that the maqasidicinterpretation of the Quran is the most exalted one because the loftiest aspect of the Quran ishighlighted in this interpretation.

Rashid Rida (d.1354 AH/ 1935 C.E): Rida makes an especial focus onMaqasid al-Quran inhis Tafsir al-Manar and his treatise al-Wahy al-Muhammadi. His view on this subject seemscomparatively detailed but mainly concerned with a logical and theoretical response tomisunderstandings about Islam.61 Furthermore, being an Islamic reformer,62 he coloured the whole

52 Al-Shatibi, al-Muwafaqat, vol.4:209.53 Ibn Ashur,Al-Tahrir wa al-Tanwir, vo. 26, p. 113.54 Ibn Hayyan al-Andalusi, Muhammad bin Yusuf, Tafsir al-Bahr al-Muhit (Beirut: Dar al-Kutub Ilmiyyah,2001, vol. 3), 317. Al-Khazin, Tafsir al-Khazin (Beirut: Dar al-Fikr, 1979, vol. 1, p. 563.55 Ibn Abbas, Tafsir Ibn Abbas (vol. 2), 31. Al-Tabari, Tafsir al-Tabari, vol. 22, p. 179.56 Sayyid Qutb, Fi Zilal al-Quran (Cairo: Dar al-Shuruq, vol. 2), 721.57 Al-Biqai views the higher purposes of the Quran are recognition of four fundamentals: divinities, prophecies,hereafter, and determinism. (al- Biqai, Burhan al-Din Abu al-Hasan Ibrahim, Nazm al-Durar (Beirut: Dar al-Kutub Ilmiyyah, 2002, vol. 4), 442.)58 Burhan al-Din Abu al-Hasan Ibrahim al-Biqai,Masad al-Nazr li al-Ishraf Ala Maqasid al-Suwar(Riyadh:Maktabah al-Maarif, 1987, vol. 1), 182.59Ibid., vol. 3: 14-15.60

Ibid., vol. 1:209.61 Rida argues that the Quranic provisions could be the best solution to the contemporary social ills and moraldegeneration, but mankind is not following them because of misunderstanding about the Quran, more


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concept ofMaqasid al-Quran by the notion of reformation. For example, pointing to the underlyingwisdom of the historical events of the Quran, he asserts in Tafsir al-Manarthat the events, their timeand space are not the concern ofMaqasid al-Quran. Rather, the principles of religion and dimensionsof reformation containing in them are its concern.63 However, Rida introducesMaqasid al-Quran as

fiqh64 which literally signifies knowledge of something and its understanding,65 insight,66 and

understanding the purpose of a speakers speech.67 Thus, in a broader sense,Maqasid al-Quran canbe understood as a method which concerns with understanding Allahs speech, its insight andpurpose.

Badiuzzaman Said Nursi (d.1960 C.E.):In Nursis view, the main elements of the Quranare similarly the fundamental purposes of the Quran. They are fourfold: divine unity, prophethood,resurrection of the dead and justice.68 So, these are the foundations on which the whole Quran standsupon. Since they are the fundamental elements and purposes, they are seen in the whole Quran andmanifested in every Surah, in every phrase and even in every word.69 Nursi, however, interpretedSurah al-Fatihah according to this above mentioned notion. It is notable that Maqasid al-Quran isseen as prime constituents of the Quran which bind all of its contents in a firm integration.

Muhammad Al-Tahir ibn Ashur (d. 1395 A.H/ 1973 C.E): Ibn Ashur expounds his view ofMaqasid al-Quran in the backdrop of discussing what should be the objective of an exegete.Therefore, to him, the whole concept ofMaqasid al-Quran is concerned with the methodology oftafsir. Although he is a champion of tafsir bi al-ray, he strongly opposes any kind of interpretationcontradicting the objectives of the Quran. He asserts that the main task of an exegete should be theillustration of Qurans objective, and based on this maqasidic dimension, the value oftafsirshould beevaluated. Thus, he must possess knowledge ofMaqasid al-Quran.70 The above statements clearlyindicate two important points: firstly, it seems that Maqasid al-Quran is considered as one of thecriterion of tafsir that should be undergone during the interpretation of the Quran; secondly, it isagain regarded as a criteria of evaluating the value of any Quranic exegesis.

Izzat Darwazah (d. 1404 A.H/ 1985 C.E): Izzat Darwazah includes Maqasid al-Quran inthe principles of Quranic exegesis and conditions that tafsir should be exposition of Quranspurposes71 because the contents of the Quran are of two kinds: firstly, fundamentals (usus) which isthe core as it comprises the objectives of Quranic revelation and the prophetic message which aresymbolized as principles, basics, rulings, laws and teachings; secondly, the means (wasail) whichcomprises issues like stories, warnings, good tidings, condemnations, dialectics, referentialarguments, reminders, encouragement in pondering over natural phenomena and soon. Ironically,according to him, means are the supportive elements to the fundamentals in making their wayforward. In addition, the means always revolve around the fundamentals and fundamentals are the

specifically about its inimitability, laws, reform capacity and its being last and complete religion of Allah. (al-Wahy al-Muhammadi, p. 60-63)62 Charles Kurzman, Modernist Islam, 1840-1940: a sourcebook (New York, Oxford University Press, 2002),77.63 Rashid Rida, Tafsir al-Manar.vol.12, p. 84.64 Rashid Rida, Tafsir al-Manar.vol. 5, p. 329.65 Ibn Manzur,Lisan al-Arab.......vol.13, p. 522.66 Ibrahim Mustafa,Mujam al-Wasit(Dar al-Dawah,), vol. 2: 698.67 Al-Jurjani, al-Tarifat216.68 Bediuzzaman Said Nursi, Signs of Miraculousness, translated by Sukran Vahide (Istanbul: SozlerPublication, 2007), 19.69

Ibid., 20.70 Ibn Ashur,Al-Tahrir wa Al-Tanwir..vol.1: 36.71 Izzat Darwaza, al-Tafsir al-Hadith (Cairo: Dar al-Ihya al-Kutub al-Arabiyyah), vol. 1: 7.


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core of the Quran.72 Thus, in Izzat Darwazahs outspoken view, explaining maqasidof the Quranand their means remains the central concern of Quranic exegesis and anything otherwise would beregarded apart from its contents. His tafsirwork al-Tafsir al-Hadith is the best example of this kind.

The Definition OfMaqasid Al-Quran

The above mentioned scholarly views and portrayals ofMaqasid al-Quran reveal some considerablesalient features of the subject that could play a decisive role in constituting a definition for it. In theirportrayals,Maqasid al-Quran is a science, a kind offiqh, the loftiest core of the Quran, a union ofmaqasidand wasail (means) representing the whole Quran, a method of understanding the intents ofAllah (swt), a criteria and principle of Quranic exegesis. In light of these aforementioned clues,Maqasid al-Quran is a science of understanding the core of Quranic discourse in light of itspurposes (maqasid) which corroborated by their means (wasail) and distributed upon only theunderstandable (muhkam) verses of the Quran.

According to this definition, the whole notion ofMaqasid al-Quran is argued to be adistinctive science employed in understanding the Quranic discourse in light of its purposes because,

as science is a systematically organized body of knowledge about a particular subject, Maqasid al-Quran is also concerned with a systematic methodological process. For example, being a principle ofexegesis,73 it requires some effective methodologies such as istiqra (induction), talil (raison dtre)and other methodological tools which help in determining the maqasidof any particular verse or of agroup of verses or the universal ones.74 Maqasid in terms of its principles and objectives,fundamentals and particulars, its types and stages, its approaches and means, constitutes adistinguishing methodology of thinking and viewing, analyzing and evaluating, reasoning andconstructing.75 Furthermore, since knowledge of Allah (swt), His names, attributes and actions areevidently considered as a science oftawhid, with the same logic, knowledge of His intents should beconsidered as a science.

As to the core of the Quranic discourse, the Quran is the speech of Allah (swt) thataddresses jinn and mankind. His addresses undoubtedly revolve around some definite purposes. Anyaddress devoid of aim is an unwise and vain attempt. The speech of Allah (swt) (Kalam Allah) is freefrom such defect and credited with wise purpose. As themes are approached for purpose, so thepurpose is the essence.

Regarding corroborated by wasail, logically it is impossible to reach any aim withoutresorting to the proper means leading to it. Some Muslim scholars, like Ibn Taymiyyah and Ibn al-Qayyim, agree on this idea. Ibn al-Qayyim clarifies that means and causes are not mentioned forserving themselves, but they are wholly devoted to their purposes.76 While there are purposes

(maqasid

) which cannot be reached without causes and means, their means and causes therefore aretheir accessories.77 The existence of a objective (maqsad) in the Quran entails the existence of its

72 Izzat Darwaza, al-Tafsir al-Hadith ..vol. 1: 157.73 Any interpretation of the Quran must follow an acceptable methodological process. Otherwise, it would beregarded as a dispraised or objectionable opinion (al-rai al-madhmum). In Several contemporary tafsirs such asRashid Ridas Al-Manar, Ibn Ashurs al-Tahrir wa al-Tanwir, Sayyid Qutbs Fi Zilal al-Quran, Abul AlaMawdudis Tafhim al-Quran, Mahmud Shaltuts Tafsir al-Quran al-Karim, a maqasidic approach ofinterpretation takes precedence. Thus, it should be seen as a method of exegetes (manhaj al-mufassirin).74 While the Quran is the speech (kalam Allah), Maqasid al-Quran is in fact Allahs intents. Any haphazardmakings in discovering Allahs intents might not get the actual ideas. Therefore, in this case, a set of well-grounded methodologies is required to be followed as maqasid al-Shariah does.75

Raysuni, Ahmad,Al-Fikr al-Maqasidi (Beirut: Dar al-Huda, 2003), 99.76 Ibn al-Qayyim,Ilam al-Muwaqqiin, ed. Taha Abd al-Rauf Saad (Beirut: Dar al-Jil, 1973), vol. 4:373.77Ibid., vol. 3:135.


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means (wasail) which play the fundamental role in attaining that very objective. Most of thefunctions and rituals in the Quran are used as means unlike the values and virtues which areintroduced as purposes. For example, gaining God-consciousness (taqwa) is presented in severalverses of the Quran as a maqsad:

} {21O mankind! Worship your Lord (Allah), Who created you and those who werebefore you so that you may become Al-Muttaqun. (Al-Quran, 2: 21)

} {63

And (O Children of Israel, remember) when We took your covenant and We raisedabove you the Mount (saying): "Hold fast to that which We have given you, andremember that which is therein so that you may become Al-Muttaqun. (Al-Quran,2: 63)

} {183

O you who believe! Observing Al-Saum (the fasting) is prescribed for you as itwas prescribed for those before you, that you may become Al-Muttaqun. (Al-Quran, 2: 183)

}

{153

And verily, this is my Straight Path, so follow it, and follow not (other) paths, for

they will separate you away from His Path. This He has ordained for you that youmay become Al-Muttaqun. (Al-Quran, 2: 153)

These four verses contain four means (wasail): worship, fulfillment of the covenant withAllah, fasting and following the straight path which commonly leading to the purpose of attainingtaqwa.

The muhkam verses are embodied in clear and lucid language and whose meaning is not liableto any ambiguity and equivocation.78 The Quran itself describes them as umm al-kitab, (the core ofthe Book). It is He Who has revealed the Book to you. Some of its verses are absolutely clear andlucid, and these are the core of the Book. (Al-Quran, 3: 7) This term is interpreted by many exegetes

of the Quran as foundation of the Quran,79

the core of the Quran, etc. because they are theverses which fulfill the true purpose for which the Quran was revealed. 80 So it is arguable thatmaqasid of the Quran could be understood only from the muhkam verses and its scope is limitedwithin them.

Conclusion

78 Sayyid Abul Ala Mawdudi ,Towards Understanding the Quran (Tafhim al-Quran), translated by ZafarIshaque Ansari & Abdul Aziz Kamal, al-Quran, 3: 7,www.tafheem.net, rendered 1st March 1, 2011.79 Ibn al-Kathir, Tafsir al-Quran al-Azim, vol. 2: 6, Al-Mawaridi, Abu al-Hasan, al-Nukat wa al-Uyun

(Beirut: Dar al-Kutub al-Ilmiyyah), vol. 1:370.80 Sayyid Abul Ala Mawdudi ,Towards Understanding the Quran www.tafheem.net, rendered 1st March 1,2011.


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Since a definition is a concise form of an idea or concept, this article defines what is the concept ofMaqasid al-Quran. In doing so, this study follows a systematic way which includes firstly, themeanings and definitions of the terms maqasid and al-Quran. Secondly, it explores theconstituents for the definition ofMaqasid al-Quran in the views of eight traditional and modernMuslim scholars who marked their notable contributions in this subject. Remaining not dependent

only on the constituents extracted from scholars views, the researcher adds some others constituentswhich are understood from the total appearance of the concept ofMaqasid al-Quran. Thirdly, itpresents the definition based on the constituents. Finally, the study briefly elaborates the keycomponents of this definition and shows how they correspond with the main concept.

4 “maqasid al-qur’an” a search for a scholarly definition

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