Academic literature on the topic 'The five objectives of Islamic Shariah'
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Journal articles on the topic "The five objectives of Islamic Shariah"
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Faisal, Yusuf, and Yvonne Agustine Sudibyo. "Performance Reviewed from Maqasyid Shariah, Culture of Islamic Organizations and Sharia Compliance." International Journal of Multicultural and Multireligious Understanding 7, no. 10 (November 6, 2020): 458. http://dx.doi.org/10.18415/ijmmu.v7i10.2158.
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This examine objectives to decide the effect of Islamic maqasyid, Islamic organizational tradition and Sharia Compliance at the overall performance of sharia bank personnel. The pattern of this examine is 203 personnel of Islamic banks spread across three nation banks, specifically unbiased Islamic banks, Indonesian people's Islamic banks, Indonesian nation Islamic banks and Islamic muamalat banks which are the primary Islamic banks in Indonesia. The consequences of this examine indicate that the Islamic maqasyid has a poor and sizable impact at the overall performance of personnel, even as the Islamic organizational tradition and Sharia Compliance have a fine and sizable impact at the overall performance of personnel of Islamic banks.
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Alam, Md Mahmudul, Salwana Hassan, and Jamaliah Said. "Performance of Islamic microcredit in perspective of Maqasid Al-Shariah." Humanomics 31, no. 4 (November 9, 2015): 374–84. http://dx.doi.org/10.1108/h-12-2014-0072.
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Purpose – This study aims to examine the role of Islamic microcredit programs based on the achievement of Maqasid Al-Shariah. Past studies have evaluated the role of microcredit programs using the conventional assessment approach. However, the conventional system of socioeconomic role assessment cannot evaluate the performance of Islamic microcredit in terms of achieving the objectives of Shariah for the Islamic microcredit model. Design/methodology/approach – This paper uses primary data that were collected through a questionnaire survey distributed among 393 microcredit borrowers from Amanah Ikhtiar Malaysia (AIM). The survey was conducted from July 2013 to December 2013 in the State of Sabah and in Peninsular Malaysia. This research also analyzes the socioeconomic roles and the achievement of microcredit and microenterprise from the perspective of the five principles of Al-daruriyyat from Maqasid Al-Shariah. Findings – Results indicate that the microcredit program of AIM has a positive and enhancing effect on the livelihood of clients. This effect is reflected in the assessment of their well-being, especially in the context of Maqasid Al-Shariah. Originality/value – This study examines the role of Islamic microcredit based on the achievement of Maqasid Al-Shariah.
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Eficandra, Eficandra. "Maqasid al-shariah: suatu kajian terhadap ijtihad Ali ibn Abi Thalib." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 12, no. 1 (June 30, 2012): 21. http://dx.doi.org/10.18326/ijtihad.v12i1.21-41.
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Ijtihad conducted by Ali ibn Abi Talib continuously to understand in depth the purpose of Islamic law and reason for its implementation, and to realize maslahah (the public good) for human life on earth. This Ijtihad was always supported by nas the Qur’an’s and Sunnah’s text) and also according to the spirit of Shari’ah. The results of Ali’s ijtihad if linked with the approach and application of maqasid al-shari’ah (the goals and objectives of Islamic law) as the study of usul al-fikih (the methodology of Islamic law) had many similarities. In another sense, Ali ibn Abi Talib was really smart to understand and apply maqasid al-shari’ah in the five types of maslahah, namely faith or religion, life or human self, intellect, lineage or posterity, and property or wealth. Likewise, in the application of the five maslahah, levels and priorities in the form daruriyyat (the essential benefits), hajiyyat (the complementary benefits), and tahsiniyyat (the embellishment benefits) was always be considered by him. On the other hand, if there was a clash between one maslahah with another maslahah, Ali ibn Abi Talib solved it by consideration of the level and priority in the implementation of mas}lah}ah to be realized.
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Sa’diyah, Mahmudatus, Asep Gugun Gumilar, and Edi Susilo. "Uji Maqashid Syariah Perbankan Syariah Di Indonesia." Jurnal Ilmiah Ekonomi Islam 7, no. 1 (February 16, 2021): 373. http://dx.doi.org/10.29040/jiei.v7i1.1725.
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The purpose of this study is to examine the performance of Islamic banking in Indonesia based on MSI (Maqashid Shariah Index). Combining the maqashid sharia Ibn Ashur and Abu Zaharah with the methodological concept developed by Sekaran (Mohammed et al., 2015). The three objectives of Maqashid Sharia: (1) Tahdhib al-Fard (Educating individuals); (2) Iqamah al-ʻAdl (establishing justice); and (3) Jalb al-Maslahah (Public Interest). Simple Additive Weighting (SAW) is used as a method for ranking the performance of Islamic banking based on the final results from MSI. The results showed 14 Islamic Commercial Banks (BUS) in 2011-2019, had an average IMS 0.1694. The IMS of five Islamic banks is below the average, namely BMS, Maybank, BTPNS, BAS, and BNTBS. IMS first rank is BPS index 0.2336, second rank is BVS index 0.2168, third rank is BSB index 0.2164, fourth rank is BCAS with index 0.2129, fifth rank is BMI with 0.183 index, sixth rank is BSM with an index of 0.1895, the seventh rank is BRIS with an index of 0.1904, the eighth is BNIS with an index of 0.1814, the ninth is BJBS 0.1759, the tenth is BMS 0.153, the eleventh is Maybank index 0.1289, the twelfth is BTPNS 0.1237 the thirteenth is BAS 0.0930, and the last fourteen is BNTBS with an index of 0.1289
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Islamy, Athoillah. "FATWA ABOUT SOCIAL INTERACTION ON SOCIAL MEDIA IN THE PARADIGM OF ISLAMIC LEGAL PHILOSOPHY." Al-Mishbah: Jurnal Ilmu Dakwah dan Komunikasi 15, no. 2 (February 6, 2020): 163. http://dx.doi.org/10.24239/al-mishbah.vol15.iss2.159.
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This study aims to find the paradigm of Islamic legal philosophy contained in the Fatwa of the Indonesian Ulema Council (MUI) regarding guidelines for social interaction through social media. This type of research is qualitative research (library research). Data sources of this study is the Fatwa of MUI, No.24 of 2017 Concerning Law and Guidelines for Bermuamalah through Social Media and various relevant literature. The theory used in this research is the Maqasid Shariah theory. This study concludes that the Fatwa of MUI legal provisions that limit freedom of social interaction through social media are legal provisions in realizing the benefit of individuals (al-maslahat al-khassah) and the public (al-maslahat al-ammah) in the context of social life. To realize these two benefits, the five objectives of Islamic law (maqasid shari'ah al-khomsah), such as hifz al-nafs, hifz al-aql, hifz al-mal, hifz al-nasl can be manifested in various legal provisions of the fatwa of MUI which limits freedom of social interaction on social media.
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Julia, Taslima, and Salina Kassim. "Exploring green banking performance of Islamic banks vs conventional banks in Bangladesh based on Maqasid Shariah framework." Journal of Islamic Marketing 11, no. 3 (June 27, 2019): 729–44. http://dx.doi.org/10.1108/jima-10-2017-0105.
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Purpose Environmental degradation has been identified as one of the major impediments for development in Bangladesh. The World Health Organization has ranked Bangladesh fourth among the most polluted countries in the world. Faced with this challenge, the Government of Bangladesh introduced the Green Financing Policy and encouraged banks to participate in offering green financing as part of the efforts to promote environment-friendly economic activities for sustainable economic development. This study aims to examine the financial performance of selected commercial banks that offered green financing in Bangladesh in the period from 2012 to 2014. Design/methodology/approach In achieving this objective, the paper has divided the various sections of green banking policy under Maqasid Shariah framework of Imam Al-Ghazali, which is preserving faith, life, intellect, posterity and wealth. After that, green performance is compared between five conventional banks and five Islamic banks, according to the secondary data gathered from the annual reports and sustainability reports, as well as verified based on interviews. Finally, based on quantitative and qualitative thematic analysis approach, it is identified which banks meet most of the Shariah objectives along with performing sustainably. Findings The study finds that none of the banks fully meet the green/sustainable policy requirements; however, the Islamic banks are ahead in preserving faith, intellect and wealth circulation. Research limitations/implications This research is mostly based on secondary data; banks’ non-disclosure of green data was an impediment to run in-depth and fair comparisons. However, to check the reliability and validity of secondary data, two heads of sustainable banking department from conventional bank and two from Islamic bank have been interviewed. Practical implications Based on the findings, several recommendations are made on ways to expedite green financing, which can ultimately enhance contribution of Islamic banks toward the sustainable economic growth of the country while fulfilling Maqasid Shariah. Social implications Because the green banking policy aim is very much in line with Maqasid Shariah which is the aim of Islamic banks, Islamic banks can presumably contribute more to the sustainable economic growth of the country by aligning their entire operations with green policies. Originality/value To the best of the authors’ knowledge, this study is perhaps the earliest initiative to compare Islamic and conventional banks’ green performances in Bangladesh.
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Ringim, Kabiru Jinjiri, and Ibrahim Mohd Yussof. "Assessing The Insight Of Muslim Account Holders’ In Conventional Bank To Purchase Islamic Bank Products." Journal of Emerging Economies and Islamic Research 2, no. 3 (September 30, 2014): 57. http://dx.doi.org/10.24191/jeeir.v2i3.9633.
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This study investigates the insight of Muslim account holders’ in conventional bank to purchase Islamic bank products. The concept Insight was defined in terms of Perception, Awareness and Understanding. Hence, the objectives of this study is to assess the effect of Perception, Awareness and Understanding of Muslim’s account holder’s in conventional bank to purchase Islamic bank products. Perception is operationally defined as the opinion, observation, assessment or experience while, Awareness is viewed as the consciousness, recognition or familiarity. Understanding is referred as the comprehension, grasp or appreciation of Muslim’s account holder. A research framework model and hypotheses concerning the relationships among the variables – Perception, Awareness, and Understanding of Muslim’s Account holder’s in conventional bank to purchase Islamic bank products were posited and tested. Data was collected using hand delivery questionnaire survey approach. Using simple random sampling procedure, three hundred and eighty five (385) respondents both male and female were selected to participate in this study. Factor analysis, Pearson correlation, multiple regression methods of data analysis were utilized for hypotheses testing. The results of the correlation revealed that Perception, Awareness and Understanding are positively associated with Muslim account holders in conventional banks toward Islamic banking products. The multiple regression results indicate that Understanding and Awareness factors jointly explained 27.1% of the variance of Muslim account holder’s in conventional bank toward patronising Islamic bank products. The outcome of this study provides vital information on the effect of Awareness and Understanding of Muslim account holder’s in conventional bank to purchase Islamic banking products. The managerial implication of this study is for the Islamic banking industry to focus on the people’s understanding of Shariah position on business transactions, concept of profit and loss sharing practice, benefit of Islamic banking products, good understanding of Islamic banking theory and practice that would have impact on customer decision.
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Rusydiana, Aam Slamet, Hendri Tanjung, and Lina Marlina. "MASLAHAH BASED MEASUREMENT ON INDONESIA ISLAMIC BANKS." International Journal of Islamic Business Ethics 3, no. 1 (March 5, 2018): 365. http://dx.doi.org/10.30659/ijibe.3.1.365-382.
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Every single effort or process taken by Islamic bank to maximize output should also uphold Islamic values, so that maqashid sharia (maslahah-sharia objectives) would be authomatically achieved. There were some research conducted to measure Islamic bank performance using maqashid sharia framework. However, these studies were not explicitly addressing the issue of cost-saving strategies within the framework of efficiency measurement. It is therefore this paper aims to� have� efficiency� and� maslahah� measurement� in� one assessment framework� that� is� maslahah-eficiency� quadrant� (MEQ). There are three aspects measurement of maslahah, namely education, justice, and welfare as maqashid sharia index (MSI). Hence, in order to measure efficiency level of Islamic Banking Industry especially Sharia Business Unit, this study use Data Envelopment Analysis (DEA) method and employ Banxia Frontier Analyst 3.1 for data analysis. Within the MEQ framework, the study revealed that Permata, CIMB, BTN, DKI, Jambi, and Kalbar are excellent since both are within the first quadrant.Whereas Maybank, NISP, Sinarmas, Sumbar, and Sulselbar are considered good at the second quadrant; Danamon, Jatim, Sumut, Riau&Kepri, Kalsel, and Kaltim are fair at the third; and DIY, Jateng, and NTB are poor at the fourth sequentially. It is urge for Islamic bank that are in low level of MSI to have a critical policy to keep in line with the five factor of maqashid sharia apart of having efficiency in order to reach maslahah. keywords: Maslahah-Efficiency Quadrant (MEQ), Maqashid Sharia index (MSI), DEA, Islamic Bank
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Elewa, Ahmed. "Maqasid al-Shari`ah." American Journal of Islam and Society 28, no. 4 (July 13, 2020): 117–24. http://dx.doi.org/10.35632/ajis.v28i4.1226.
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Along with Islamic finance and jurisprudence for Muslim minorities,Maqaṣid al-Shariʻah (the higher objectives of Islamic Law)completes the trinity of cutting-edge traditional Islamic research.Its importance emanates from its philosophical vision, which allowsfor the practice of divine text and prophetic teachings in a mannerthat acknowledges and responds to contemporary challenges.Recognizing that this vibrant topic is complex, intellectually challenging,and that most books on the subject are written for specialists, theInternational Institute of Islamic Thought published three introductoryguides to provide simple and accessible material for the general reader. The Recognizing that this vibrant topic is complex, intellectually challenging,and that most books on the subject are written for specialists, theInternational Institute of Islamic Thought published three introductoryguides to provide simple and accessible material for the general reader.The series includes the three books above that are the subject of this review.While significantly varying in focus, all three books succeed in providingintroductory-level texts. Muhammed Chapra presents one long argumentthat human well-being and development is realized by enrichingthe human self, faith, wealth, intellect, and posterity. Before moving onin detail to examine the conditions necessary for the enrichment of faith,wealth, intellect, and posterity, and how the Sharʻiah allows people to preservethem all, he cites fourteen different human needs that must be takeninto account in order to enrich and invigorate the human self. Instead, MohammadKamali and Jasser Auda begin with the genealogy of Maqaṣid.After explaining its textual origins, multiple classifications, and the historyof its development, Kamali addresses Maqaṣid theory ‒ following itsexpansion beyond the traditional five objectives (the focus of Chapra’sbook) and describes the main methodological challenges that have facedthe field. Auda departs from Kamali by focusing on the relevance andpromise of Maqaṣid for contemporary Islamic jurisprudence and thought ...
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Zainudin, Nur Hazirah, and Wan Mohd Zulhafiz Wan Zahari. "Whistleblowing: A Western and Shari’ah Perspective." IIUM Law Journal 26, no. 1 (June 30, 2018): 99. http://dx.doi.org/10.31436/iiumlj.v26i1.362.
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The concept of whistleblowing law in Islam is unique and differs from the West as it derives from the elements of Tawhid and Shari’ah. The concept is essentially dynamic and relevant since it was initially introduced during the Islamic ruling era until the present time. The practice of whistleblowing in Islam maintains the public interest (maslahah ‘ammah) which aims in fulfilling the five objectives of Maqasid Shari’ah. On the other hand, the western whistleblowing law was developed in response to tragedies in assuring good governance and protecting the public interest, in which the ideas of good and bad are determined by social norms and not based on the scriptures. In the present time, notably, the role of whistleblower is significant to response to corruption as a global issue plaguing many nations, which causes substantial destruction to social, economic and political aspect. In this regard, the purpose of this paper is to explore and compare the concept and scope of disclosure of whistleblowing law from Shari’ah perspective and its western counterpart and how its principled conviction, upholding public interest disclosure could deal with the current phenomenon plaguing many nations, corruption. With that, the methodology employed in this paper reflected the descriptive, analytic, and prescriptive approaches by analyzing the existing laws, decided cases and literature pertaining to the conceptual and the legal frameworks of whistleblowing under the Western and Islamic jurisprudences.
Dissertations / Theses on the topic "The five objectives of Islamic Shariah"
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Abu-Hajiar, Rehab. "Biomedical ethics in cultural diversity : the principle of autonomy in Islamic culture." Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13100527/?lang=0, 2019. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13100527/?lang=0.
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This study examines how the concepts of biomedical ethics are considered in Islam and how historical Islamic medical scholars treated the concept of ethics in their practice of medicine. Moreover, this research explores the principle of autonomy in biomedical ethics as a factor in Islamic practice of medicine. The issue of autonomy in medical practice is an important topic of discussion requiring examination of the methods of its adaptation and application in Muslim-majority countries. The value and significance of this topic continues at a global level, involving Muslim communities in Non-Muslim countries experiencing religious and social diversity. The fieldwork of this study was conducted in Turkey, Jordan and Gaza Strip, Palestine, investigating the subject matter with practitioners in health care sectors as well as with leading academics, researchers, non-government organizations and policymakers. The results indicate that the principle of autonomy is not fully implemented in the three countries from an Islamic perspective.博士(グローバル社会研究)
Doctor of Philosophy in Global Society Studies
同志社大学
Doshisha University
Book chapters on the topic "The five objectives of Islamic Shariah"
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Rauf, Imam Feisal Abdul. "Shariah and the Objectives of Islamic Law." In Defining Islamic Statehood, 17–35. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137446824_2.
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Mohd Razin, Nur Amirah, and Romzie Rosman. "The Role of Zakat to Alleviate Poverty of Refugees in Malaysia." In Handbook of Research on Islamic Social Finance and Economic Recovery After a Global Health Crisis, 47–66. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-6811-8.ch004.
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Zakat plays an important role as part of the Islamic socio-economic system. Zakat is said to be one of the financial tools to alleviate poverty apart from micro financing and micro credit. However, it is found that most of the benefits are only offered to the citizens of Malaysia and not the other untapped communities from other countries especially the refugees that seeks our government's protection. Hence, if the existing zakat recipients who are the citizens still unable to avoid from the unruly poverty, let alone the untapped group, especially the refugees. With the majority of refugees hailing from Muslim countries, Muslims around the world fulfilling zakat, a major pillar of their faith, can play an important role in alleviating their suffering and restoring their dignity as human beings. The realization of the incredible philanthropic Islamic social finance such as zakat, which can potentially exceed $300 billion a year, has driven United Nations High Commissioner for Refugees (UNHCR) to launch a Zakat Program in late 2016, namely Refugee Zakat Fund. Currently, the approach by zakat institution to help refugees are less proactive, given that most of the approach are made by the non-government organization (NGO) such as UNHCR Malaysia and local non-government organizations. The issues are very important to be solved as Islamic social finance has a huge potential mechanism to reduce poverty. Hence, the objectives of this study are (1) to explain the role of zakat in eradicating poverty among refugees for improving their socio-economic well-being, (2) to explore the issues and challenges of zakat administration in Malaysia especially in helping refugees, and (3) to explore the issues and challenges of UNHCR in managing refugees' zakat funds. This study adopted qualitative approach by conducting interview with five experts in relation to Islamic social finance especially on the issues of zakat management. These experts have vast experience in Islamic finance and in Shariah. In general, the findings suggest that (1) zakat can play a crucial role in providing assistance to those in need without exception to fulfil both Maqasid Shariah and Sustainable Development Goals (SDGs); (2) one of the challenges facing the zakat institution is their managements are inefficient and a lack of transparency in terms of how the funds are collected, managed, and distributed, and hence, the adoption of technology is important for effective and efficient zakat system; (3) UNHCR must take important care on governance aspects in order to manage and administer zakat funds for refugees to improve the trust of zakat payers and recipients. This study may contribute to the enhancement policies in relation to both zakat and refugees made by both federal and state government by harmonizing the policies to solve the issues on poverty of the refugees, especially in Malaysia.
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Kamali, Mohammad Hashim. "Judicious Policy (Siyāsah Sharʿiyyah)." In Crime and Punishment in Islamic Law, 195–200. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190910648.003.0014.
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Siyāsah sharʿiyyah is a broad doctrine of Islamic public law that authorises the ruler to determine the best manner in which shariah can be administered. The ruler often considers a variety of other considerations, some even outside shariah, to realise the objective of good government and justice. There are a set of guidelines, however, in the textual sources and juristic doctrine that signify the correct objectives of siyāsah sharʿiyyah.
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Kamali, Mohammad Hashim. "The Philosophy of Ḥudūd." In Crime and Punishment in Islamic Law, 176–85. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190910648.003.0012.
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The philosophy and underlying objectives of punishment, especially of ḥudūd, are mainly identified as deterrence, retribution, rehabilitation, and reform. It is generally recognised that the aims of punishment in all legal traditions, as also in shariah, are mainly temporal and manifold, with the aim to protect the general public by incapacitating offenders and ultimately to serve justice.
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Kamali, Mohammad Hashim. "Selection (Takhayyur, also Takhyir)." In Shariah and the Halal Industry, 190–96. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197538616.003.0018.
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The principle of selection (takhayyur) allows the mufti and the generality of Muslims to select among the various positions available in the works of the different schools (madhhabs) of Islamic law in reference to particular issues. Sometimes there may be five or six different positions or interpretations available, and Muslims are allowed to select the most suitable to their situation. Takhayyur also applies within the one and the same school when an individual, be it a scholar-jurist or a commoner, opts for a minority or less preferred position that may be available within his or her own school of following.
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Azahari, Raihanah, Asmak Ab Rahman, Raihanah Abdullah, and Mardhiah A. Rahim. "The Philosophy of the Objective and Purpose of Islamic Law." In Ethics and Decision-Making for Sustainable Business Practices, 239–57. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-3773-1.ch014.
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Population and life expectancy of the elderly are increasing in Malaysia, while the birth rate is declining. Increasing age results in physical and psychological changes. Life at this age can be challenging, especially from an economic standpoint. Economic protection refers to a sense of safety and protection derived from a solid income or other resources to support present and future needs. People need food, clothing, shelter, and good health to survive. In Islam, this is a basic requirement for human life. Inadequate economic protections contribute to increased poverty and affect the quality of life, contrary to the philosophy of the objectives of Islamic law, which seek to preserve its five major interests: religion, life, property, lineage, and intellect. As a holistic religion, Islam does not ignore economic protection and its role in preserving human life, including for the elderly. This chapter discusses forms of economic protection for the elderly that ensure achievement of the objectives of Islamic law.