The Maqāṣid as a Means for a Contemporary, Ethically Based Muslim Thought: A Comparison of the Views of Ṭāhā ʿAbd al-Raḥmān and Ṭaha Jābir al-ʿAlwānī
Abstract
1. Introduction1
2. The Lives of Ṭāhā ʿAbd al-Raḥmān and Ṭaha Jābir al-ʿAlwānī
2.1. ʿAbd al-Raḥmān’s Life and Work
2.2. Al-ʿAlwānī’s Life and Work
2.3. Similarities and Differences in the General Thoughts of ʿAbd al-Raḥmān and al-ʿAlwānī
3. The Maqāṣid in the Thoughts of ʿAbd al-Raḥmān and al-ʿAlwānī
3.1. The Maqāṣid in the Thoughts of ʿAbd al-Raḥmān
ʿAbd al-Raḥmān’s Proposals for an Ethics-Based Interpretation of the Maqāṣid
3.2. The Maqāṣid in al-ʿAlwānī’s Thought
Al-ʿAlwānī’s Concept of “the Highest-Governing Quranic Purposes” (al-maqāṣid al-qurʾāniyya al-ʿulyā al-ḥākima)
3.3. Comparison of the Maqāṣid Conceptualizations of ʿAbd al-Raḥmān and Al-ʿAlwānī
3.3.1. Premises of the Maqāṣid Considerations of the Two Scholars
3.3.2. Contents of Their Maqāṣid Concepts and Their Approach to the Classical Maqāṣid Model
3.3.3. The Methods Used for Deriving the Maqāṣid
3.3.4. Expectations of the Two Scholars for Their Maqāṣid Considerations
3.3.5. (How) Are the Theoretical Elaborations of the Scholars Supposed to Be Applied in Practice?
4. Conclusions
Funding
Institutional Review Board Statement
Informed Consent Statement
Data Availability Statement
Conflicts of Interest
1 | The production of this article has been made possible by the “Bavarian Equal Opportunities Sponsorship—Realisierung von Chancengleichheit von Frauen in Forschung und Lehre (FFL)—Realization Equal Opportunities for Women in Research and Teaching.” |
2 | He defined the objectives of Sharia as the protection of five fundamental values: religion (dīn), life (nafs), reason (ʿaql), progeny (nasl), and property (māl) (Al-Ghazālī 2008, p. 275). The precise origin of the five values remains uncertain; however, they appear to have first been articulated within the Khurasanian branch of the Shāfiʿī school of jurisprudence. Zyzow (2013, p. 201) contends that by the time of al-Ghazālī, this doctrine was already well-established. Although al-Ghazali’s concept has become a foundation for contemporary discussions and developments of the maqāṣid concept in modern times, it should be noted that his proposal was not the only premodern one. For instance, Ibn Taymiyya (d. 1328) advocated for an expansion of the established maqāṣid, proposing additional values such as trustworthiness, sincerity, and moral purity (Kamali 2021, p. 23). |
3 | Wael Hallaq (2019, p. xvi) explains that “ʿAbd al-Raḥmān” is in fact the scholar’s first name and “Ṭāhā” his surname. In many works of secondary literature, however, these names are incorrectly transposed. To avoid further confusion for readers, “ʿAbd al-Raḥmān” is used throughout this article for his surname. |
4 | A considerable body of scholarship has already addressed this concept; it may be succinctly characterized as a theological Sufi paradigm formulated by ʿAbd al-Raḥmān. Central to this paradigm is the Islamic theological idea that, prior to humanity’s earthly existence, God established a covenant with humanity—at which point humanity assumed the responsibility to govern the earth in alignment with divine will. ʿAbd al-Raḥmān elaborates this core idea in considerable detail, using it as the foundational basis for his ethical reasoning. For a concise summary of the trusteeship paradigm, see Abdelnour (2023, p. 1); for a comprehensive engagement, see the volume Islamic Ethics and the Trusteeship Paradigm, edited by Mohammed Hashas and Mutaz al-Khatib. |
5 | Examples of the influence of Sufism on his general thought are many, as evinced by the fact that motives such as the heart, its purification, and the importance of sincerity of intention hold a pivotal role in his ethical paradigm (Ben Driss 2002, p. 203). As for his political views and their direct connection with the highly political Sufi order of the Budshishiyya, see, for instance, Suleiman (2021, pp. 42–45). |
6 | Examples of such monographs include Hallaq (2019) and Hashas and al-Khatib (2020). In recent years, several international conferences have been organized to discuss the philosopher’s intellectual contributions (Hashas 2020, p. 40). |
7 | |
8 | ʿAbd al-Raḥmān refers to someone of this description as a “dead person” (insān mayyit). Such a person is in need of a revitalization through spritual values (ʿAbd al-Raḥmān 2017, pp. 14–15). |
9 | According to ʿAbd al-Raḥmān, such a personal educator should have an active role in society by supporting people in their spiritual development. However, the philosopher makes it clear that this is the one and only role of the murabbī because, beyond that, he should stay away from any form of social activism or political engagement. ʿAbd al-Raḥmān explains that the reason for this is that sociopolitical activism means craving worldly participation and power and that political activism spoils the spiritual development of people and their relationship with God (ʿAbd al-Raḥmān 2012, p. 503). This is one of many examples that demonstrate the closeness of the philosopher with the political ideology of the Sufi order of the Budshishiyya, which in turn is “one of the most influential players in the internal power structure of the Moroccan state” (Suleiman 2021, p. 42). |
10 | Ṭāhā ʿAbd al-Raḥmān, “Mashrūʿ tajdīd ʿilmī li-mabḥath maqāṣid al-sharīʿa,” al-Muslim al-Muʿāṣir, https://almuslimalmuaser.org/2002/03/01/\%D9\%85\%D8\%B4\%D8\%B1\%D9\%88\%D8\%B9-\%D8\%AA\%D8\%AC\%D8\%AF\%D9\%8A\%D8\%AF-\%D8\%B9\%D9\%84\%D9\%85\%D9\%8A-\%D9\%84\%D9\%85\%D8\%A8\%D8\%AD\%D8\%AB-\%D9\%85\%D9\%82\%D8\%A7\%D8\%B5\%D8\%AF-\%D8\%A7\%D9\%84\%D8\%B4\%D8\%B1\%D9\%8A\%D8\%B9\%D8\%A9/\%D8\%A3\%D8\%A8\%D8\%AD\%D8\%A7\%D8\%AB/ accessed on 1 March 2002. |
11 | Ṭāhā Jābir al-ʿAlwānī, “Bayn maqāṣid al-sharīʿa wa-maqāṣid al-qurʾān al-ʿulyā,” Alwani.org, https://alwani.org/?p=3502 accessed on 14 October 2024. |
12 | al-ʿAlwānī, “Bayn maqāṣid al-sharīʿa.” |
13 | Al-ʿAlwānī is by no means the only intellectual who demands that ethics-based modern Muslim thought should be based primarily on the Quran; others include Muhammad Iqbal (d. 1938), Malek Bennabi (d. 1973) and Fazlur Rahman (d. 1988) (Moosa 2014, p. 188). |
14 | Al-ʿAlwānī explains that there are indeed historical precursors to this approach. Among such classical scholars, he lists al-Ḥārith al-Muḥāsibī (d. 857), Abū Ḥāmid al-Ghazālī, and Fakhr al-Dīn al-Rāzī (d. 1209) (Al-ʿAlwānī 2006, p. 75). However, the jurist illustrates that they all operated within their specific times and places, which clearly differ from the modern situation with its particular questions and needs (Al-ʿAlwānī 2001, p. 136). Thus, in order to elaborate these efforts, al-ʿAlwānī calls on competent scholars to expand and elaborate previous contributions (Al-ʿAlwānī 2006, p. 76). |
15 | The jurist argues that the negligence of one of the two readings leads to major mistakes and problems both in the life of an individual as well as in society as a whole (Al-ʿAlwānī 2006, pp. 22–26). |
16 | Interestingly, in an online statement, al-ʿAlwānī suggested two further values to his well-known concept. The fourth maqṣid is that of the Muslim community (umma) and the fifth is that of invitation to Islam (daʿwa). See Ṭāhā Jābir al-ʿAlwānī, “al-Maqāṣid al-ʿulyā al-ḥākima wa-tafʿīluhā”, https://alwani.org/?p=4030 accessed on 16 December 2024. As research on the jurist’s literature on the maqāṣid shows, compared to his extensive descriptions and discussions of the three maqāṣid, his thematization of the additional two values is quite sparse. Bībars (2020, p. 302) explains that from the beginning of his work with his concept, al-ʿAlwānī had intended to add these two values. However, he was afraid that some groups might use these terms incorrectly or misuse them, and so he did not publish on them to the same extent as he did in the case of the three primary maqāṣid. |
17 | This is how Malkawi (2014, p. 225) translates—or rather interprets—the term ʿumrān. Moten (2023, p. 133) translates it as “building civilisation.” |
18 | Malkawi (2014, p. 218) explains that this value also includes the development of sciences, which in turn are needed for the cultivation of the earth. |
19 | al-ʿAlwānī, “Bayn maqāṣid al-sharīʿa.” |
20 | Ḥamīd Ḥaqqī, “Ṭāhā Jābir al-ʿAlwānī maqāṣidiyyan wa-mujaddidan,” Islam Online, https://islamonline.net/%D8%B7%D9%87-%D8%AC%D8%A7%D8%A8%D8%B1-%D8%A7%D9%84%D8%B9%D9%84%D9%88%D8%A7%D9%86%D9%8A-%D9%85%D9%82%D8%A7%D8%B5%D8%AF%D9%8A%D8%A7-%D9%88%D9%85%D8%AC%D8%AF%D8%AF%D8%A7/ accessed on 14 October 2024. |
21 | The jurist argues that in addition to the knowledge of the maqāṣid in order to establish an adequate Islamic law, expertise of the fiqh of priorities (fiqh al-awlawiyyāt) is necessary. According to Al-ʿAlwānī (2001, p. 124) it is the maqāṣid that help us to understand revelation (waḥī) and it is the fiqh al-awlawiyyāt that help us to understand reality. |
22 | See ʿAbd al-Raḥmān (2015, pp. 94–95). Al-ʿAlwānī (2006–2007, p. 17) envisages his maqāṣid concept as a completely new system of thought that is independent of the uṣūl but should be used to reform the uṣūl al-fiqh. |
23 | See Al-ʿAlwānī (2001, p. 129); ʿAbd al-Raḥmān, “Mashrūʿ tajdīd ʿilmī.” |
24 | See ʿAbd al-Raḥmān, “Mashrūʿ tajdīd ʿilmī”; Al-ʿAlwānī (2012, p. 14). |
25 | See ʿAbd al-Raḥmān, “Mashrūʿ tajdīd ʿilmī”; Al-ʿAlwānī (2012, pp. 15–16). |
26 | ʿAbd al-Raḥmān understands “practice” (ʿamal) to signify religious praxis, which he elevates to a position of highest priority alongside the preservation of religion or creed. He contends that without practice, faith is incomplete: religious observance not only sustains creed but also ensures the protection of all other maqāṣid. In his framework, ʿamal underlies and safeguards them; indeed, it is this centrality of praxis that motivates his proposal to reduce the classical five maqāṣid into two—preservation of creed and preservation of practice—as practice inherently preserves the remaining objectives (ʿAbd al-Raḥmān 2022, pp. 413–14). |
27 | ʿAbd al-Raḥmān explains how this works: he asserts that if, for example, usūl scholars traditionally employed istiqrāʾ to demonstrate that God provided Sharia for the benefit of humanity, scholars do not need to rely on induction to establish this. Instead, a knowledge of God’s “most beautiful names” suffices. Thus, if one of God’s Names is “the Wise” (al-ḥakīm), it can be inferred that wisdom (ḥikmah) is a central characteristic of Sharia (ʿAbd al-Raḥmān 2022, pp. 389–90). |
28 | This argument may surprise anyone even superficially familiar with the contemporary maqāṣid debate, since a defining feature of this discourse is that modern scholars frequently call for expanding al-Ghazālī’s classical five values, offering numerous proposals. For instance, Mahmoud Bassiouni (2024, pp. 171–173) notes that scholars to date have proposed at least 24 new maqāṣid, with no end in sight to further suggestions. Consequently, it is difficult to comprehend why istiqrāʾ would lead to a restriction of values, rather than their expansion. |
29 | Furthermore, the jurist envisions that his concept should serve as a frame of reference with which ideas, philosophies, and even entire sciences should be evaluated regarding their correctness and usefulness (Al-ʿAlwānī 2001, p. 142). |
30 | For sincerity and moral behavior, see ʿAbd al-Raḥmān, “Mashrūʿ tajdīd ʿilmī”; for the value of righteousness, see ʿAbd al-Raḥmān (1993, p. 114). |
31 | For very detailed ideas of how to reform educational systems, see the descriptions of Bībars (2020, pp. 319–29). |
32 | As an example, al-ʿAlwānī mentions that it is hoped jurists will further elaborate his concept in order to establish foundations of law (qawāʿid uṣūliyya) (Al-ʿAlwānī and al-ʿAlwānī 2012, pp. 15–16). |
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Kepplinger, E. The Maqāṣid as a Means for a Contemporary, Ethically Based Muslim Thought: A Comparison of the Views of Ṭāhā ʿAbd al-Raḥmān and Ṭaha Jābir al-ʿAlwānī. Religions 2025, 16, 1080. https://doi.org/10.3390/rel16081080
Kepplinger E. The Maqāṣid as a Means for a Contemporary, Ethically Based Muslim Thought: A Comparison of the Views of Ṭāhā ʿAbd al-Raḥmān and Ṭaha Jābir al-ʿAlwānī. Religions. 2025; 16(8):1080. https://doi.org/10.3390/rel16081080
Chicago/Turabian StyleKepplinger, Eva. 2025. "The Maqāṣid as a Means for a Contemporary, Ethically Based Muslim Thought: A Comparison of the Views of Ṭāhā ʿAbd al-Raḥmān and Ṭaha Jābir al-ʿAlwānī" Religions 16, no. 8: 1080. https://doi.org/10.3390/rel16081080
APA StyleKepplinger, E. (2025). The Maqāṣid as a Means for a Contemporary, Ethically Based Muslim Thought: A Comparison of the Views of Ṭāhā ʿAbd al-Raḥmān and Ṭaha Jābir al-ʿAlwānī. Religions, 16(8), 1080. https://doi.org/10.3390/rel16081080