MAQASID AL-SHARIAH

Definition and Classification

DEFINITION
Can be defined as below: - Comprises those benefits/ welfare /advantages for which Allah has revealed His Shariah. - Aims at the attainment of good, welfare, advantage, benefits, etc., and warding off evil, injury, loss etc., for the creatures (Masalih al-Ibad).

CLASSIFICATION
MAQASID AL-SYARIAH Dharuriyyah Hajiyyah Tahsiniyyah

1. Dharuriyyah (Necessities) Objectives which are must and basic for the establishment of welfare in this world and the world hereafter in the sense that if they are ignored then the coherence and order cannot be established and fasad will prevail in this world and there will be obvious loss in the world hereafter. There are 5 indispensables under Dharuriyyah.

Dharuriyyah

Protection of Faith Protection of Life Protection of Posterity Protection of Property Protection of Reason

 The protection of the above mentioned elements can be made possible through:

i.

Bringing into and maintaining the very existence of the above mentioned elements;

ii. Protecting these elements from their destruction.

2. Hajiyyah (Requirements) Objectives which aim at facilitating life, removing hardship, etc. For example, permission of hunting and use halal goods for food, lodging and conveyance, etc.

3. Tahsiniyyah (Beautification) Objectives which are meant to ensure better utilization, beautification and simplification of dharuriyyah and hajiyyah. For example, permission to use beautiful and comfortable things, to eat delicious food, to wear fine clothing and so on.

Relationship between Necessities, Requirements and Amelioratories Shatibi has identified the relationship between them in the following manner:

i.

Dharuriyyah is fundamental to hajiyyah and tahsiniyyah. ii. Deficiency in dharuriyyah brings deficiency to hajiyyah and tahsiniyyah in an immutable manner. iii. Deficiency in hajiyyah and tahsiniyyah does not necessarily affect dharuriyyah. iv. An absolute deficiency in hajiyyah and tahsiniyyah may bring deficiency in some extent to dharuriyyah. v. To keep up hajiyyah and tahsiniyyah for the proper maintenance of dharuriyyah is desirable.

 A corollary of this can be indicated thus: i. ii. iii. Dharuriyyah is the basic whilst the other two are in the nature of the complements of dharuriyyah. Demand for dharuriyyah creates the demand for the other two. Demand for hajiyyah and tahsiniyyah does not create for dharuriyyah. Demand for hajiyyah can be set aside for the demand of dharuriyyah. Demand for tahsiniyyah can be set aside for the demand of hajiyyah.

iv.
v.

Conclusion
To sum up , it can be stated that tahsiniyyah is the complement of hajiyyah, and hajiyyah is the complement of dharuriyyah.