ṣadiyyah (Purposefulness) and Maqāṣid al-Qur’ān (Objectives · Muhammad (SAAW). The Qur’ān is replete with the account of how these prophets conveyed the Divine message

ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018

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Maqṣadiyyah (Purposefulness) and Maqāṣid al-Qur’ān (Objectives

of the Qur’ān): A Study 1

Gowhar Quadir Wani D/o.Islamic Studies, AMU

ABSTRACT

he Noble Qur’ān, the Divine Scripture of Islam, lays an unequivocal

emphasis on purposiveness and purposefulness. This is testified by the

frequent and recurrent references to the wisdom and purpose in various

Divine acts like the creation of the universe and the multitude of phenomena

occurring in it continuously. Given that human beings represent the pinnacle of the

Divine act of creation being honored with the status of the cream of creation, human

life cannot be meaningless. The Qur’ān draws our attention to the meaningfulness

of human life. It asks its adherents to refrain from living a vain life and exhorts

them to search for the meaning in their lives thereby adopting a purposive attitude

to the same. In the modern period, humanity has severed its connection with the

Transcendent due to its over-reliance on matter and over-confidence in its

exploitation by the human reason. This, ultimately, culminated in increased

nihilistic tendencies in human beings as testified by the surge of postmodernism in

various domains of being and becoming. In this backdrop, highlighting the Qur’ānic

discourse on purposiveness and meaningfulness becomes all the more important as

it is an ultimate source of optimism in the worst pessimistic milieu. The present

paper seeks to discuss the importance of purposiveness in the light of Qur’ānic

teachings along with the objectives of the Qur’ān itself.

Keywords: Maqṣadiyyah (Purposiveness), Maqāṣid al-Qur’ān, Qur’ān

The Noble Qur’ān, the Divine scripture of Islam, is replete with verses that

highlight the significance of purposefulness in the Divine scheme of creation, in

general, and human life, in particular. A cursory look at the Qur’ānic content

reveals that it recurrently and frequently draws our attention towards the objectives

of and wisdom in the creation of life and death, universe and everything therein,

sending of messengers, its own revelation as well as the commandments and

prohibitions it lays down for its adherents. One of the Beautiful Names (Asmā’ al-

Husnā) of Allah (SWT) is al-Ḥakīm—The Absolute Wise (Q. 02: 32, 129, 220,

etc.).i Likewise, the Qur’ān is qualified by the adjective al-ḥakīm in several

Qur’ānic verses (e.g., Q. 36: 02). All this but testifies that the Creator has created

1 Senior Research Fellow, Dept. of Islamic Studies, AMU, Aligarh.

T


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the universe and everything therein on the basis of wisdom and not for the sake of

futile play. Given this, it is inconceivable that the Sharī‘ah—the Divine path laid

down for the human beings to live their life in accordance with the approval of their

Creator—established for the one who is most advanced in intelligence and intellect

(i.e., human being) in the whole creation consists of mere rulings devoid of any

wisely set objectives. Thus, it becomes imperative to undertake a purposive

(objectives-based) reading of the Qur’ān, the primary source of the sharī‘ah, so that

the overriding objectives of its revelation are identified. This will facilitate the

realization of these objectives in human life on one hand, and on the other, it will

prevent the readers/adherents of the Qur’ān from resorting to fragmented/atomist

approach to the Qur’ānic text that violates its spirit and higher objectives. The

Qur’ānic verses highlighting the wisdom/objectives in different Divine Acts are

discussed below followed by the verses reflecting the objectives of the Sharī‘ah.

Finally, the objectives of the Qur’ān (Maqasid al-Qur’ān) are discussed briefly.

Objectives of Human Creation (Maqāṣid Khalq al-Kawn wa al-Insān):

ٱلذى خلق ٱلموت وٱلحيوة ليبلوكم أيكم أحسن عمل ا ٱلو ي و ٱل و

He Who created death and life, that He may try which of you is best in deed. And

He is the exalted in Might, Oft-Forgiving.ii

بدون نس إل لي وما خلقت ٱلجن وٱل

I have only created jinns and men, that they may serve me.iii

و من لا لذين ك لل و وي ن لذين ك ل ض وما بيهما باطل وما خلقا لسماء و ل

Not without purpose did We create heaven and earth and all between! That were the

thought of Unbelievers! But woe to the Unbelievers because of the Fire (of Hell)!iv

لمون م ل ي كن أڪث ـ هما إل بٱلحقل ول ـ بين ما خلق ـ ض وما بيہما ل وٲت وٱل ـ م وما خلقا ٱلس

We created not the heavens, the earth, and all between them merely in (idle) sport:

We created them not except for just ends: but most of them do not understand.v

ض جمي ا ا ى ل و لذى خلق لـكم م

It is He Who hath created for you all things that are on earth; then He turned to

heaven and made them into seven firmaments; and of all things He hath perfect

knowledge.vi

ة ا مه ض و سبغ عليكم ن ا ى لسموت وما ى ل لكم م سخ و ن للاه باطة لم ت من و ومن لا

ي ي ل كتب م د ى و ل علم و بي جادل ى للاه

Do ye not see that Allah has subjected to your (use) all things in the heavens and on

earth, and has made His bounties flow to you in exceeding measure, (both) seen and

unseen? Yet there are among men those who dispute about Allah without

knowledge and without guidance, and without a Book to enlighten them!vii

All the above verses make it clear, explicitly or implicitly, that both the

creation of the universe as well as that of the human beings are purposeful and

based on wisdom. While the objective of human creation is to subject them to a test


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and trial in this worldly life so that they prove themselves worthy of the eternal

blessings in the afterlife, the objective of the universe and everything therein is to

remain in the service of humankind and help them realizing the creation plan of the

Creator.

Objectives of Sending Prophets (Maqāṣid ’Irsāl al-Rusul): According to the Qur’ān, Almighty Allah has sent messengers and revealed books

on them throughout human history closing the chain of Prophets at Prophet

Muhammad (SAAW). The Qur’ān is replete with the account of how these prophets

conveyed the Divine message to their peoples, how they responded in turn, and

what the ultimate fate of both believers and disbelievers was. A considerable

portion of the Qur’ānic text is composed of only the stories of these Prophets. What

is significant to mention here is that the Qur’ān recurrently mentions the objectives

of this Divine scheme of sending guidance to humanity through the Prophets and

Divine Books.

نا اعبد سول ل نوحى ليه نه ل له ل من سلا من قبل ون وما

Not a messenger did We send before thee without this inspiration sent by Us to him:

that there is no god but I; therefore worship and serve Me. viii

و جتبو لطاغوت سول ن عبدو للاه ة ل م ن حقت عليه ولـقد بثا ى ك ومهم م دى للاه ن مهم م

للة بين لض كان عاقبة لمكذل و كي ض انظ و ى ل سي

For We assuredly sent amongst every People a messenger, (with the Command)

"Serve Allah, and eschew Evil": of the people were some whom Allah guided, and

some on whom Error became inevitably (established). So travel through the earth,

and see what was the end of those who denied (the Truth).ix

ا لى قومه قال يقوم سلا نوح يم لقد ه نلى خاف عليكم عذ ب يوم ع ن له غي ما لـكم مل عبدو للاه

We sent Noah to his people. He said: "O my people! worship Allah! ye have no

other god but Him. I fear for you the punishment of a dreadful Day!x

ود و م ه ل تتقون لى عاد خا ن له غي ما لـكم مل قال يقوم عبدو للاه

To the Ad people, (We sent) Hud one of their (own) brethren: he said: "O my

people! worship Allah! ye have no other god but Him. Will yet not fear (Allah)?" xi

بت قوم نوح سلين كذ م نوح ل تتقون لم قال لهم خو سول مين و طيون نلى لـكم اتقو للاه

The people of Noah rejected the messengers. Behold, their brother Noah said to

them: "Will ye not fear (Allah)? "I am to you an messenger worthy of all trust: "So

fear Allah, and obey me.xii

ة و حدة م ين كان لا ين ومذ ن مبشل لبيل بث للاه

Mankind was one single nation, and Allah sent Messengers with glad tidings and

warnings; and with them He sent the Book in truth, to judge between people in

matters wherein they differed; but the People of the Book, after the clear Signs

came to them did not differ among themselves, except through selfish contumacy.

Allah by His Grace guided the believers to the Truth concerning that wherein they

differed. For Allah guides whom He will to a path that is straight.xiii


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ا حكيم ي ع وكان للاه س د ل ة ب حج على للاه ين لئل يكون للا ين ومذ بشل سل م

Messengers who gave good news as well as warning, that mankind, after (the

coming) of the messengers should have no plea against Allah: for Allah is Exalted

in Power, Wise.xiv

ين و ين ومذ سلين ل مبشل لم س نون ما ن م يح ل خوف عليهم ول ل من من و

We send the Messengers only to give good news and to warn: so those who believe

and mend (their lives),― upon them shall be no fear, nor shall they grieve. xv

The above verses highlight the various objectives and purposes of sending Prophets

for the propagation of the Divine message. These include, as is explicit from the

above verses textually, calling people towards the worship of Allah (‘ibādah), His

awful reverence and fear (taqwā), giving glad tidings (bashārah) to the believers,

and warning (indhār) the disbelievers. An exhaustive study of the Qur’ān reveals

that these objectives are universal as they are common to all prophets. However, in

case of Prophet Muhammad (SAAW), the Qur’ān makes a special mention of some

objectives of his messengerhood in an emphatic way. These are discussed below

under a separate heading.

Objectives of the Sending Muhammad (SAAW) as a Messenger

(Maqāṣid ’Irsāl Muḥammad {SAAW}):

لمين ـل حمة لل ل سل وما

We sent thee not, but as a mercy for all creatures. xvi

ن نسهم يتلو عليهم يته و سول مل بث يهم على لمؤمين يهم ويللمهم لكتب و لحكمة لقد من للاه كل ي

بين و ن كانو من ق م ى ضل ل ب

Allah did confer a great favour on the Believers when He sent among them a

Messenger from among themselves, rehearsing unto them the Signs of Allah,

sanctifying them, and instructing them in Scripture and Wisdom, while, before that,

they had been in manifest error.xvii

بل من ل لي سول بللغ ما ن ـايها لسلـته ي ت ما بل و ن لم ت من لا م ي ل وللاه ن للاه

ين يهدى لقوم لـك

O Messenger! proclaim the (Message) which hath been sent to thee from thy Lord.

If thou didst not thou wouldst not have fulfilled and proclaimed His Mission: and

Allah will defend thee from men (who mean mischief). For Allah guideth not those

who reject Faith.xviii

ه لمش ه ولو ك ين كلل ه على لدل ه لي سوله بالهدى ودين لحـقل س كون و لذى

It is He who hath sent His Messenger with Guidance and Religion of Truth to

proclaim it over all religion, even though the pagans may detest (it).xix

ٮث م عليهم لخب ل يلبت ويح لهم لط ويح وف ويهٮهم عن لمك م بالم م يام عهم ويض

لتى كانت عليهم ل مه الذين م و لغل لذى ن وه و تبـو لو وه ون م و به وع ٮ ول

لحون لم

… for he commands them what is just and forbids them what is evil: he allows them

as lawful what is good (and pure) and prohibits them from what is bad (and

impure); He releases them from their heavy burdens and from the yokes that are


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upon them. So it is those who believe in him honour, him, help him, and follow the

Light which is sent down with him― it is they who will prosper."xx

ا مو تسليم ا قضيت ويسلل م ج ا مل بيهم ثم ل يجدو ى نسهم ح موك يما شج ل يؤمون حتهى يحكل بل ل و

But no, by thy Lord, they can have no (real) Faith, until they make thee judge in all

disputes between them, and find in their souls no resistance against thy decisions,

but accept them with the fullest conviction. xxi

It can be easily discerned from the above verses that Prophet Muhammad (SAAW)

was sent as a messenger to fulfill the objectives of showering mercy on the

creatures especially humankind, propagating the Divine message, reciting the verses

of the Holy Qur’ān, purifying his followers of the filth of disbelief and misdeeds,

teaching the Book (Qur’ān) and wisdom (ḥikmah) establishing the truth of Islam

against all forms of falsehood, commanding good, forbidding evil, settling the

disputes and relieving humanity from the burden and chains of false customs,

beliefs, practices that had troubled it for a long time. It is noteworthy that the

objective of (teaching) wisdom (Q, 03: 164) is intricately linked to the maqāṣidī fiqh so much so that maqāṣid are sometimes defined in terms of ḥikmah. Likewise,

the objective of relieving humanity from the shackles and burdens (of false

customs, beliefs, practices) as mentioned in Q, 07: 157, is glaringly reflective and

reminding of the very definition of maṣlaḥa (a key term in maqāṣidi fiqh) as “jalb

al-manfa‘ah wa daf‘u al-madarrah (attainment of benefit and removal of harm).”xxii

Objectives of the Revelation of the Qur’ān (Maqāṣid Inzāl al-Qur’ān):

قان ن لهدى و ل و بيلت مل د ى لللا ن ل يه لق مضان لذى ن شه

Ramadan is the (month) in which was sent down the Qur’ān as a guide to mankind

also clear (Signs) for guidance and judgment (between right and wrong).xxiii

ـقوم يؤمون حمة لل د ى و له على علم ولقد جئهم بكتب

For We had certainly sent unto them a Book, based on knowledge, which We

explained in detail― a guide and a mercy to all who believe.xxiv

لمتقين ة لل موع د ى و و لا ذ بيان لل

Here is a plain statement to men, a guidance and instruction to those who fear

Allah! xxv

قد جاءتكم ايها لابلكم وشا ي ن ة مل وع ـلمؤمين ءللما ىم حمة لل د ى و و دو ل

O mankind! There hath come to you an admonition from your Lord and a healing

for the (diseases) in your hearts and for those who believe, a Guidance and a

Mercy. xxvi

للاه ٮ بما لتحكم بين لا لكتب بالحـقل لا لي ا نا ن يم ـلخاٮين خ ول تكن لل

We have sent down to thee the Book in truth, that thou mightest judge between

men, as guided by Allah: so be not (used) as an advocate by those who betray their

trust.xxvii


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ولو للباب و يته وليتذك يدب ك لل مب له لي كتب ن

(Here is) a Book which We have sent down unto thee, full of blessings, that they

may meditate on its Signs, and that men of understanding may receive

admonition.xxviii

The objectives of the revelation of the Holy Qur’ān become all the more clear from

the above verses. These include guidance, differentiating criterion (between truth

and falsehood), Divine admonition and address to human beings, arbitrator and

judge in mutual disputes, and a source of reflection and contemplation. The Muslim

scholars have pondered over the content of the Qur’ān to identify its grand

objectives. Al-Tabari, one of the earliest Qur’ān commentators, is of the view that

the Qur’ān comprises three things: Tawḥīd (monotheism), akhbār (stories of early

nations or information on important events of human history) and diyānat

(legislation).xxix

For Abu Hamid al-Ghazali, the ultimate objective of the Qur’ān is

calling people unto Allah. On the basis of this objective, the verses and chapters of

the Qur’ān can be classified into six categories including three fundamental

principles and three complementing accessory principles. The former includes

introducing the One towards Whom people are called, description of the right path

and the ultimate destiny (of humanity). The latter includes the description of the

fate of those who respond positively to the Divine call with the aim of encouraging

them, description of the fate of the disbelievers with the aim of warning them and

description of the means and capabilities for traversing the right path.xxx

It is quite

obvious that the objectives of the Qur’ān as identified by the eminent Muslim

scholars are but the major themes of the Qur’ān. That is why the debates and

discussions revolving around these objectives have led to the evolution of a separate

full-fledged sub-field of Qur’ānic Studies termed as ‘thematic exegesis of the

Qur’ān’ or al-tafsir al-mawdu‘i or al-tafsir al-maqasidi. It is worth pondering that

the significance of purposefulness in Islamic perspective is such that a separate

genre of Qur’ānic commentary and Qur’ānic studies has come into existence only

for the sake of the understanding and explaining the objectives of the Qur’ān. It is

beyond the scope of the present paper to go into the details of maqasid al-Qur’ān or

al-tafsīr al-mawdū‘ī. However, to cut a long story short, it will be beneficial to

discuss the objectives of the Qur’ān as mentioned by Tahir ibn Ashur in the

introduction to his voluminous commentary of the Qur’ān, Al-Tahrīr wa al-Tanwīr.

After undertaking an exhaustive survey of the Qur’ānic content for about

forty years, Ibn Ashur arrived at the eight objectives of the Qur’ān. These include

guidance towards right creed (iṣlāh al-i‘tiqād), refining of morals (tahdhīb al-

akhlāq), legislation (tashrī‘), governing of ummah (siyāsah al-ummah), educating

the addressees as per their requirements (al-ta‘līm bi mā yunāsib hāl al-

mukhāṭabīn), admonitions and warnings (al-mawā‘iẓ wa al-tahdhīr) and

establishing the miraculousness of the Qur’ān.xxxi

These objectives of the Qur’ān are briefly discussed below:

Iṣlāh al-I‘tiqād: Even a cursory look at the Qur’ān reveals that guiding people

towards the unity and unicity of Allah (SWT) is the most fundamental objective of

its revelation. Tawḥīd is the foundation of all principles and the purpose of all

purposes. It is the necessary condition for the acceptance of the righteous deeds. For

Ibn Ashur, it is the most important objective of the Qur’ān and the essence of the


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Islamic faith. It is the strong rope (connecting humanity to the Transcendent) that is

never meant to be severed as is testified by the verse: Whoever submits his whole

self to Allah, and is a doer of good, has grasped indeed the trustworthy hand-hold:

and with Allah rests the End and Decision of (all) affairs.xxxii

According to Ibn

Ashur, the Qur’ān seeks to discuss and explain the Islamic faith, especially Tawḥīd,

in different phraseologies and employing varied styles. No chapter of the Qur’ān,

rather no single page, misses the mention of the unity of Allah (SWT). Allah

created this universe to manifest His glorious attributes: existence, knowledge,

power; and enabled human beings to acquire from these attributes in proportion to

their inherent capacities. Besides, Allah bestowed human mind and soul with an

insatiable urge towards gradual perfection so that human beings ever-increasingly

benefit from the grace of the Divine attributes.xxxiii

Ibn Ashur discusses at length the

Qur’ānic discourse on Tawḥīd and its antithesis, polytheism (shirk), so much so that

the realization of Tawḥīd can be genuinely and inarguably regarded as the

overarching objective of the Qur’ān. Besides, he has not failed to mentioned belief

in prophethood and hereafter while discussing the teaching of right creed as the

objective of the Qur’ān. Regarding the first five verses of Chapter 96, the first

revelation on Prophet Muhammad (SAAW), Ibn Ashur says: These five verses

encompass the principal Divine attributes. The attribute of al-Rabb is reflective of

God’s existence and unity, khalq and ‘ilm are the attributes of Divine action (ṣifat

al-af‘āl) and the word al-Akram is indicative of God’s transcendent perfection.xxxiv

Tahdhīb al-Akhlāq: The attainment and realization of lofty morals has been much

lauded in Islam. In the traditions of Prophet Muhammad (SAAW), one who is best

in morality has been regarded as the best in the sight of Allah.xxxv

Likewise, the

Prophet is reported to have said, “I have been sent to perfect the lofty moral

virtues.”xxxvi

Drawing on some important verses of the Qur’ān as well as some

aḥādīth, Ibn Ashur discusses the refinement of morality as an objective of the

Qur’ān. For him, one of the biggest concerns of the Qur’ān is the ultimate

amelioration of ummah and righting the conduct of believers by strengthening their

morals, keeping them steadfast and guiding them towards salvation.xxxvii

Legislation of Universal and Particular Rulings: Drawing on some

significant Qur’ānic verses, Ibn Ashur opines that the Qur’ān is inclusive of the

universal rulings as well as important particular ones. He interprets the Qur’ānic

phrases of “tibyānan li kulli shay’in” and “al-yawma akmaltu lakum dīnakum” as

the completion of the universals which serve as the foundation for analogical

reasoning to arrive at the particular rulings. Likewise, he sees the objective of the

prohibition of interest as the fellow-feeling and kindness on the part of the rich for

the poor in times of need.xxxviii

Governing the Ummah: A considerable portion of the Qur’ānic content grapples

with the various aspects of the socio-politico-economic life of the Muslim society.

Based on such Quranic verses like Q. 03:103, Q. 04: 59 and Q. 42: 38, Ibn Ashur

discusses the importance of mutual consultation, obedience to the rulers and those

in charge of the affairs and paying heed to the call of Allah and His Prophet for the

health and well-being of a Muslim society.xxxix

These verses testify in the most


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unambiguous terms that siyāsah al-ummah is one of the important objectives of the

revelation of the Qur’ān.

Qur’ānic Stories: The Qur’ān bears a good number of stories of the earlier nations

and important events in the Divine scheme of creation. The creation of Adam is an

important case in this regard. The purpose of these Qur’ānic stories is to serve as

the historical testimony to the truth Qur’ān stands for. Besides they serve the

purposes of admonition, glad tidings to believers and warning to the disbelievers.

That is why these stories are not mentioned in a sequential way but are apparently

scattered throughout the Qur’ān. However, whatever story or its part is mentioned

at any place in the Qur’ān, it is thematically related to the objective of that chapter

or the immediate discussion.xl

Ibn Ashur has discussed the other objectives of the Qur’ān, too, properly

substantiated by the related Qur’ānic verses and convincing argumentation. He

holds the purposive approach to the Qur’ānic interpretation in such a high esteem

that he makes it mandatory for a Qur’ānic exegete to be cognizant of the objectives

of the Qur’ān.xli

Objectives of the Practical Commandments/Rulings:

The above discussed verses of the Qur’ān are sufficient enough as an inspiration

and authentication of the purposive reading of the Qur’an including fiqh, the

practical commandments and prohibitions. However, there are also certain verses

that bring to fore the objectives of the practical commandments (al-aḥkām al-

‘amalī) like regular prayers, fasting, pilgrimage, etc. These are more emphatic

Qur’ānic proofs of the maqāṣidī fiqh as fiqh is essentially the science of such

practical commandments laid down by the Sharī‘ah . Some representative verses in

this regard are:

ى لوة لذك و قم ل

… and establish regular prayer for celebrating My praise.xlii

يام کما كتب على لذين من قبلکم للكم تت ل قون يـايها لذين مو كتب عليکم ل

O ye who believe! fasting is prescribed to you as it was prescribed to those before

you that ye may (learn) self-restraint.xliii

ى وألن ٱلا يأتوك بٱلحجلجال ا ل وعلى ا ڪ ل من يأتين ضام ك لليشهدو ظ عميق جل ـ و ظ لهم م ويذڪ

ٱسم ت أياما ى ٱلل ـ لوم زقهم ما على م ن م بهيمة مل ـ مو ظ مہا كلو ظ ٱلن ٱلباٮس وأط ٱلقي

“And proclaim the Pilgrimage among men: they will come to thee on foot and

(mounted) on every kind of camel, lean on account of journeys through deep and

distant mountain highways;” That they may witness the benefits (provided) for

them, and celebrate the name of Allah, through the Days appointed over the cattle

which He has provided for them (for sacrifice): then eat ye thereof and feed the

distressed ones in want.xliv

As is manifested by the above verses, the most fundamental practical

commandments of Islam which are designated as its pillars (arkān) are not devoid

of purposes. The Qur’ān highlights their purposes in the most unambiguous terms.

These purposes include remembrance of Allah, attainment of piety and God-

conciousness along with a number of benefits (manāfi‘), both material and spiritual,

for the human beings. The Qur’ān not only mentions the purposes of these specific


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ritual practices but also draws our attention to the general purposes in unconditional

terms.

بكم لذى خلقكم و لذين من ق عبدو ايها لا بلكم للكم تتقون ي

O ye people! adore your Guardian-Lord, who created you and those who came

before you, that ye may have the chance to learn righteousness.xlv

ج ن ح عليكم مل ليج يد للاه ما ي

Allah doth not wish to place you in a difficulty ….xlvi

يد بکم لس ول ي بکم ليس يد للاه ي

Allah intends every facility for you He does not want to put you to difficulties….xlvii

ج ين من ح عليكم ى لدل وما ج

… and has imposed no difficulties on you in religion.xlviii

While the first verse mentioned above establishes the attainment of taqwā as the

objective of the all forms of worship, the rest three verses declare in general terms

that facilitation (taysīr), prevention and elimination of harm (raf‘ al-ḥarj) are the

objectives of Islamic Sharī‘ah . The maqāṣidī fiqh is but grounded on and revolves

around these Qur’ānic themes that relate the Divine commandments as well as

prohibitions with their objectives impregnated with profound wisdom.

Discouraging Aimlessness: The Qur’ān not only emphasizes purposefulness and

highlights its own objectives, as discussed above, but also discourages aimlessness.

It asks its readers, in general, and its adherents, in particular, to remain conscious of

what they do, refrain from living a purposeless life by just satisfying their material

needs and carnal pleasures, and be sagacious enough not to waste their

achievements. Some of the illustrative verses in this regard are mentioned below:

سوله و أيہا ٱلذين ء مو ظ أطيو ظ ٱلل ـ ۥ ول تولو ظ عه وأنتم تسمون ي

م ل يسمون ا و إن ول تكونو ظ كٱلذين قالو ظ سم عد ٱلدو بل ش م ٱلل قلون ل ٱلذين ٱلبكم ٱل ي ولو علم ٱلل

هم سم ا ل ضون يہم خي م م هم لتولو ظ و ولو أسم

O ye who believe! Obey Allah and His Messenger, and turn not away from him

when ye hear (him speak) Nor be like those who say "we hear", but listen not: For

the worst of beasts in the sight of Allah are the deaf and the dumb― those who

understand not. If Allah had found in them any good, He would indeed have made

them listen; (as it is) if He had made them listen, they would but have turned back

and declined (faith).xlix

و ظ ويلههم ٱلم م يأڪلو ظ ويتمت لمون سوف ي

Leave them alone, to enjoy (the good things of this life) and to please themselves:

let (false) hope amuse them: soon will knowledge (undeceive them).l

كم دخل بيكم ـ ا تتخذون أيمث ا ـ ة أنڪ د قو لها من ب ة ول تكونو ظ كٱلتى نقضت غ بى من أم ى أ ة أن تكون أم

بهۦ مة ما كتم يه تختلون وليبيلن إنما يبلوڪم ٱلل ـ لكم يوم ٱلقي

And be not like a woman who breaks into untwisted strands the yarn she has spun,

after it has become strong. Nor take your oaths to practise deception between

yourselves, lest one party should be more numerous than another: for Allah will test

you by this; and on the Day of Judgment He will certainly make clear to you (the

truth of) that wherein ye disagree.li

يدو بہم بٱلدوة وٱلشىل ي ٱلذين يدعون م س ن ب يد زية ٱلحيوة ۥ ن وجهه وٱ د عياك عہم ت ول ت

من أغلا قلبه ٱلدنيا ه ول تط وٮه وكان أم نا وٱتب ك ا ۥ عن ط ا ۥ


96

And keep thy soul content with those who call on their Lord morning and evening,

seeking His Face; and let not thine eyes pass beyond them seeking the pomp and

glitter of this Life; nor obey any whose heart We have permitted to neglect the

remembrance of Us, one who follows his own desires, whose case has gone beyond

all bounds.lii

ء يتبهم ٱلاو ل و دا يهيمون ۥن وٱلش أنهم ى ڪ لون ألم ت وأنہم يقولون ما ل ي

And the Poets― it is those straying in Evil, who follow them: Seest thou not that

they wander distracted in every valley?― And that they say what they practise

not?liii

لون أيہا ٱلذين ء مو ظ لم تقولون ما ل ت ـ لون ي أن تقولو ظ ما ل ت مقت ا عد ٱلل ڪب

O ye who believe! why say ye that which ye do not? Grievously odious is it in the

sight of Allah that ye say that which ye do not.liv

The above verses make it clear that the Qur’ān discourages and warns against

aimless attitude and actions. It calls for attentive listening in a gathering and

ridicules absent-minded physical presence. Again, it disregards such false claims

that are not supported by actions as they serve no purpose either for the individual

or for the community. Likewise, it does not approve of such vain poetry that is but

an aimless wandering here and there and contradictory to the poets’ real life actions.

Conclusion: It can be justifiably concluded from the above discussion that Islam lays an

unequivocal emphasis on purposiveness in almost everything. It draws our attention

to the objectives, purposes, and wisdom in the creation of the universe, human life,

Divine scheme of sending Prophets, etc. frequently and recurrently. The Qur’ān

does not impose its teachings on its adherents but highlights their objectives that

strengthen one’s conviction in it. Besides, the Quran does not miss to mention its

own objectives The Qur’ānic verses discussed above are a convincing proof of the

fact that the maqāṣidī approach to interpret the Qur’ān and develop Islamic

jurisprudence is not a modernist innovation but rooted in Qur’ānic inspiration and

authentication.


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References and Notes

iThe references to the Qur’anic verses (āyāt) are given as Q followed by the numeric

figures separated by the colon mark. The numeric figure before the colon mark

represents the Chapter (sūrah) number and the one after it represents the verse (āyah)

number. iiQ. 67:02, Abdullah Yusuf Ali (tr.), The Glorious Qur’an, 2

nd Edition (USA: American

Trust Publications, 1977), p.1576. The English rendering of all the verses mentioned in

this paper is from the same translation. iiiQ. 51: 56.

ivQ. 38: 27.

vQ. 44: 38-39.

viQ. 02: 29.

viiQ. 31: 20.

viiiQ. 21: 25.

ixQ. 16: 36.

xQ. 07: 59.

xiQ. 07: 65.

xiiQ. 26: 105-108.

xiiiQ. 02: 213.

xivQ. 04: 165.

xvQ. 06: 48.

xviQ. 21: 107.

xviiQ. 03: 164.

xviiiQ. 05: 67.

xixQ. 61:09; 09:33.

xxQ. 07: 157.

xxiQ. 04: 65.

xxiiAbū-Ḥāmid al-Ghazālī, Al-Mustaṣfā Min ‘Ilm al-‘Uṣūl (Beirut: Dār al-Kutub al-

Islāmiyyah, 1998), vol.1., p. 174. xxiii

Q. 02: 185. xxiv

Q. 07: 52. xxv

Q. 03: 138. xxvi

Q. 10: 57. xxvii

Q. 04: 105. xxviii

Q. 38: 29. xxix

Al-Tabari quoted in Jalal al-Din al-Suyuti, Al-Itqān fī‘Ulūm al-Qur’ān (Beirut: Dar al-

Kitab al-Arabi, n.d.), vol.2, p.266. xxx

Al-Ghazali, Jawāhir al-Qur’ān, p.4. [Online Version] xxxi

Tahir ibn Ashur, Al-Tahrīr wa al-Tanwīr (Tunisia: Al-Dar al-Tunisiyya, 1984), vol.1,

pp. 39-41. xxxii

Q. 31: 22. xxxiii

Ibn Ashur, Al-Tahrīr wa al-Tanwīr, vol.1, p.182. xxxiv

Ibn Ashur, Al-Tahrīr wa al-Tanwīr, vol.30, p.440. xxxv

Muḥammad ibn Ismā‘ῑl al-Bukhārῑ, al-Ṣaḥῑḥ (Kitāb al-Adab), ed. Muṣṭafa al-Bughā, 5th

ed. (Beirut: Dār ibn Kathῑr, 1993), vol. 5, p. 2243 (Hadith No. 5682). xxxvi

Zurqani, Sharh al-Zurqani ala Muwatta Imam Malik (Commentary on Malik’s

Muwatta), ed. Muhammad ibn Abd al-Rahman al-Mara‘shali (Beirut: Dar Ihya al-

Turath al-Arabi, 1997), vol.4, p. 344(Hadith No. 1742). xxxvii

Ibn Ashur, Al-Tahrīr wa al-Tanwīr, vol.1, p.81. xxxviii

Ibn Ashur, Al-Tahrīr wa al-Tanwīr, vol.3, p.86-87


98

xxxix

Ibn Ashur, Al-Tahrīr wa al-Tanwīr, vol.5, p.98 xlIbn Ashur, Al-Tahrīr wa al-Tanwīr, vol.1, p.64.

xliIbn Ashur, Al-Tahrīr wa al-Tanwīr, vol.1, pp.39-41.

xliiQ. 20: 14.

xliiiQ. 02: 183.

xlivQ. 22: 27-28

xlvQ. 02: 21.

xlviQ. 05: 06.

xlviiQ. 02: 185.

xlviiiQ. 22: 78.

xlixQ. 08: 20-23.

lQ. 15: 3.

liQ. 16: 92.

liiQ. 18: 28.

liiiQ. 26: 224-226

livQ. 61: 2-3.

Documents

ṣadiyyah (Purposefulness) and Maqāṣid al-Qur’ān (Objectives · Muhammad (SAAW). The Qur’ān is replete with the account of how these prophets conveyed the Divine message