Whats Really Happening with Character Analysis of Iago Othello College Essay Outline

What's Really Happening with Character Analysis of Iago Othello College Essay Outline Character Analysis of Iago Othello College Essay Outline - Overview Iago is the main character who underscores the notion of loyalty in the play. Ironically, he was the person who in sighted the whole ordeal. Simply put, he is all that is considered unholy. He is one of the most interesting characters in Othello. When villains don't know what things to do, they look to the fantastic and powerful Iago for guidance. This is the reason why it is Necessary to say that Iago is amoral, because in case you don't his Character gets fictional and hard to trust. Initially glance Iago's character appears to be pure evil. In conclusion, Othello's characters are below the control of one principal character, Iago. What Does Character Analysis of Iago Othello College Essay Outline Mean? In Othello, there are a selection of characters. In Othello, Shakespeare makes the audience conscious of the notion that people aren't all what they seem to be on the surface. At the start of the play, the audience can observe the first indication of jealousy in Iago along with Roderigo. Focusing primarily on the past two minutes of the audio video, which occurs on a stage in a bigger setting of a theater. The Secret to Character Analysis of Iago Othello College Essay Outline The mottos of the cuckolds concentrate on what's going on within the men's heads as much as the facts of their situations and this is quite true in the event of the last tale. It's highly unlikely that one completely not familiar with the way by which works are written would be in a position to connect them to their own society. It's generally the morally dubious characters using his race for a reason to disparage him. If women said otherwise, they'd have to endure the total weight of domestic abuse. We are going to take a look without delay. The opportunity to play a role that's been previously played by a white man is inspiring as it proves the previous wrong. It's apparent he'll attempt to split the pair up. In the standard set ups where it's black versus white the individual utilizing black chips must make the very first move. He really wished to be lieutenant as it is a quite high position and with it comes lots of power and Iago proves he would do anything to find that type of power. You're the lord of duty. Alternatively he might be a guy who used to be honest in years past but has made a decision to abandon this virtue. Cassio laments he has lost his reputation together with his rank. As an example, discs put in the corners of the board are immune to be flipped for the remainder of the game. Every one of the disks' two sides corresponded to a single player. After playing a few rounds, you will find that there are a few basic tactics that will offer you an advan tage. Attempt to get around the red positions in the early phases of the game. Othello starts the play on top of earth. Such a villain would distract from the effect of the play. Most other Shakespearean characters do bad things to be able to attain a specific objective. Iago can influence each character in 1 way or another throughout the play based on his capacity to find anybody's weakness. The Ultimate Character Analysis of Iago Othello College Essay Outline Trick In both circumstances, the inclination of personal matters to become involved in their political counterparts are amazingly evident. The inability to perform character analysis can catch up with you especially when you have to know about the other or when you're requested to accomplish an academic task requiring you to achieve that. Unfortunately in our present society, nobody is extremely aware (including me). Despite being studied around the world, harsh reality is, becoming aware is not sufficient, action is necessary for change. Essays might be lightly modified for readability or to d efend the anonymity of contributors, but we don't edit essay examples ahead of publication. Older literature can have negative consequences on people's views on various races due to the slang that's used in those texts. Reading example essays works the exact same way! This isn't an instance of the work generated by our Essay Writing Service. Vital Pieces of Character Analysis of Iago Othello College Essay Outline It says this to be worried about a mischief that is already done would only cause more mischief. It usually means you have to consider all the evidence and that you're very sure the charge is true. There is not any evidence of prostitution for Bianca in the full text.

Essay Writing Tips - How To Find The Best Answer To Your Problems

Essay Writing Tips - How To Find The Best Answer To Your ProblemsStudents who have a problem on writing an English essay or question will find the best solutions on English essay sample that can help them to come up with good answers to their problems. However, it is not always easy to find right solutions to students' problems. So, if you are a student who has trouble on writing and sharing your thoughts in essay, the first step for you is to get the sample that can help you think about the main points of an essay.If you cannot find any answer to your questions on the essay, then the next step for you is to look at the examples that can help you in answering the topic of your essay. By reading these examples, you will be able to figure out the main point of your essay. Reading good English essay sample can also be useful because it will give you the idea of the way to write an essay. In fact, even if you already have a good idea on how to write an essay, you can still find the answe r to your problems in essay.An English essay sample is one of the best tools for students who have a problem on writing essays. Through this, they will be able to focus their thoughts and improve their writing skills by helping them to come up with better writing skills. If you want to write better essays, then you should take a look at the samples that can help you improve your writing skills.English essay sample will help you come up with a better idea of the topic of your essay. In fact, if you are able to use this, you will be able to understand the main points of your essay easily. If you do not know how to come up with a better idea of the topic of your essay, then you can still find the answers for your problem on this English essay sample.In addition, the examples in this essay sample will help you come up with the main points of your essay. If you do not know how to properly cite sources or explain your ideas well, then you can use the examples that can help you to share yo ur thoughts in essay easily. You will not have to search for the sources or explain your ideas with reference to the examples so you will not lose anything in the process.If you are having difficulty in writing an essay, then the next step for you is to look at the examples that can help you come up with a better essay. By looking at the examples, you will be able to see how to properly cite sources and how to explain your ideas. The examples are also helpful for students who have a problem on writing essays because they will be able to improve their writing skills through the examples that they are using.When you find the English essay sample that can help you come up with a better essay, you will also find the best tips on how to write an essay that you need to know. You will also be able to solve your problems in essay easily because the examples are also helpful for you. Students will be able to come up with good answers to their problems in essay when they take a look at the ex amples that can help them to come up with better answers to their problems.Writing an essay is not as hard as it seems. With the help of the examples, you will be able to understand the basics of writing and how to come up with a better idea of the topic of your essay. For students who do not know how to properly cite sources or how to explain their ideas, then the examples are also helpful for them. If you do not know how to come up with a better idea of the topic of your essay, then you can also find the answers for your problem in an essay with the help of the examples.

Solent Essay free essay sample

However, it is not the purpose of this paper to examine these in detail. Instead, it will present two perspectives. The first agrees that standards are in decline and suggests some of the reasons for this: that technology enables increased academic cheating leading to a lowering of skills gained by students; that some institutions are lowering their pass standards in order to retain students; and that the cost of a degree forces too many students into part-time work and away from their studies.The opposite perspective asks whether these factors have the greatest impact when competition for university places is constantly on the increase, and industry demand for graduates is also very high. It also argues that academic skills and standards are increasingly being replaced by vocational or pragmatic skills and standards by both the new universities and by employers. Stuart Dent 2 Falling Standards The first issue that has an effect on university standards is that of the use of technolog y for cheating. We will write a custom essay sample on Solent Essay or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Recent surveys (such as that conducted by the Association of Teachers and lecturers reported in BBC News, Jan 2008) suggest that that plagiarism is on the rise, in large part due to the ease with which computer technology allows copying of other peoples work. For the detent, the act of plagiarism means they are not gaining the skills and knowledge they would through a proper academic approach. In 2004, 25% of university students admitted committing plagiarism to some degree although more were suspected of cheating.Now over 80% of higher education institutions use Turning, a plagiarism detection programmer which sends out alerts if a copy has been made. (Education Guardian, 2006) There has also been a rise in students buying off-the-shelf essays. This is a relatively new service run by certain websites where student can log on, tell a specialist what hey are meant to be covering in an essay, and for a small fee, the essay is sent directly to them. This is problematic for all parties i nvolved even reaching out to potential employers. The student will lack the various skills that the university has promised to provide and therefore they go into the work place ill-equipped for the job. The second issue falls on the other side of the grading equation: the falling standards in assignment marking. A recent case at Vermouth University alerted external examiners to the possibility of seriously falling standards in assignment marking. A Professor Backhand ailed a quarter of his students because he deemed their work not of university standard, and the externals agreed.However, another member of university staff stepped in and graded the papers so all the students passed. (Alderman, 2008) This case highlights the potential problems involved in individual institutions awarding their own degrees not set to a national standard. A third issue with an impact on falling standards in student writing, and their work in general, is the subject of money and fees. University fees for the 2008/2009 academic year stand at EH,145 for EX. students and EH,200 for Stuart Dent 3 international students at all institutions (AAAS,2008). Nowadays, students have to pay their own fees.For those choosing to go to university despite the cost, the danger is that part-time work will over-shadow studying as students will be forced to work long hours in order to pay their bills. On a student website a member asked whether it was worth becoming a prostitute in order to pay off their debts and a third of the 1 32 voters agreed that they would. (Guardian Notebook, 2008). Although this is an extreme case, it highlights the point that standards may fall as students are forced to spend all their study mime at work in order to fund their university experience. Rising Standards In contrast to the last issue raised, it seems that the EH a year fees have not put students off applying for university for the academic year 2008/09. There has been an 8% rise in applications since last year meaning that competition for places in higher education is very high. This year Oxford had to turn away approximately 5000 students who achieved three As in their A- levels. Bristol and Manchester Universities also reported similar situations (Curtis, 2008).The high cost of attending university brings up the possibility hat, outside an elite of students from high-income families, only people who really intend to do well in higher education will pay. Despite the fact that critics argue A-Levels are getting easier because a record number of students are achieving top grades (Ibid), it can also be assumed that more teenagers are working harder for the top grade in order to get into university. With more students applying for university, places are harder to come b y; more students want to prove that they are good enough to be accepted. With this rise in A-Level achievers, universities are putting up their offer grades for prospective students. Traditionally the top universities would offer a student a place as long as they achieved three A grades at A-Level Stuart Dent 4 which is a total of 360 AAAS points. This year, with the standard of students so high, some courses at places like Cambridge have a ISAACS point average of 552 which means that people are getting at least four As and one B.A second indicator of rising standards is that university graduates are still considered valuable assets to major companies. Competition for graduate jobs is also at a record high. With a large percentage of young people having degrees there can be several hundred applications for one job. Large corporate companies like Merlin and Lloyd TTS now run successful graduate schemes in order to train people to be an asset to their company, proving that graduate input to these businesses is invaluable. Graduates are accepted onto the schemes dependent on passing a series of assessment test that can be grueling and highly skills based. Without a university education, these tests would be near impossible, showing off that the graduates coming out with degrees are well trained and are capable of contributing to a large company. A further development which may seem to have an impact on the employability of university graduates, and hence give evidence to the high standards they achieve, is the growth in new universities providing vocational courses.Vocational courses are favored and praised by employers in the industry as they take the pressure off employers to train new employees, and students are getting a wider knowledge of their chosen area, meaning they are better informed to make business decisions (The Times, 2008). This is not in any way condemning the more traditional degrees; It simply shows that universities are producing more all-round graduates, capable of going into a wid e range of industries. In their nature, vocational qualifications depend less on traditional academic standards for their evaluation.A vocational course, whether technical or creative, may rely much more on practical evaluations such as lab reports, experiment records or portfolios that encourage students to participate in and develop the kind of work-specific tasks and skills they will need to go on to industry. Stuart Dent 5 Some academics may criticism the newer types of institutions offering vocational degrees, arguing that these devalue the core degrees (science, geography, history etc). However, university league tables show that the odder university is very popular.Further, the types of qualification and skills provided by these universities are vital to modern industry. Less Ebbed, Vice- chancellor of Bedsores University argues, The UK has the largest creative sector in the ELI. The creative industries account for 7. 3 per cent of the economy. Innovation-active universities have played a major role in contributing to the success of the creative industries, by providing graduate- level education. The creative economy has been a key driver in the revisiting of cities and regions previously reliant on manufacturing industry.The Government should work with partners to challenge popular misconceptions that some creative industry courses are academically trivial and lack professional relevance. (Times, 2008) Formerly lower-ranking institutions such as Nottingham Trend, Napier and Southampton Solvent are beginning to make more of an impression on league tables with more students going straight into jobs after graduation and scoring higher in teaching criteria. Southampton Solvent University in particular has climbed 8 places on The Times Good University Guide with a 71% student satisfaction rate (The Times, 2008).In the context of traditional academic standards, and specifically academic writing, it could be argued that vocational education leads to a dropping or lowering of standards, given the emphasis on more practical forms of assessment. However, the opposing and very persuas ive argument is that what is represented is not a drop of standards, but a change in expectations to reflect a much more pragmatic approach to what a well- rounded and work-able university graduate is capable of. The high demands of the workplace, and the expectation that graduates enter it skilled for employment make a shifting of standards inevitable. Stuart Dent 6The Future The rise of the new university means that the shape of higher education is changing and developing. Students are encouraged to be more creative, express their own opinions and explore what they want out of their careers. Academics may not approve but employers do and this is proved by the fact that vocational students are coming out of university and getting jobs. There will always be jobs for people who come out of Oxford and Cambridge with good traditional degrees but national industries are becoming more rounded due to the wide variety of people graduating and people do attend university in order to get the job they want.As a result, commercial forces may dictate that, rather than seeking graduates who have well rounded academic writing skills, they will be looking for graduates who can show evidence of skills that have a much more direct application in any given specific field of employment. The increase in technology-enabled cheating may not have such a dramatic impact on the quality of graduates as has been feared. Stuart Dent 7 Conclusion The increase in plagiarism nationally could signify that the standard Of some students work has dropped dramatically. Instances of university departments lowering their pass standards also suggest this.However, the increasing variety of both traditional and vocational courses leads to a change in university teaching and assessment, and a change in expectation of what skills a well-rounded university graduate should achieve. As the emphasis on skills moves from academic to practical, the threat of academic cheating is lessened. This is emphasized by the fact that graduates are increasingly in demand from industry because of the skills they bring to the workforce. In this country, the growing cost on individual students taking degrees has meant that more students need to take on work during their studies.

Free Essays on The Rise And Fall Of The Napoleonic Empire

The Rise and Fall of the Napoleonic Empire Napoleon was born on an island that, for most of recorded time, has been in a fight for independence with one ruling power or another, weather it be Genoa or France, no matter. Corsica, in 1769, was the birth place of Napoleon Bonaparte. Not born of noble blood, Napoleon could did not have the privilege of one day being able to attain a leadership role in the French army. This did not deter him though; he received training in French military schools, being described as arrogant and ambitious. In 1795, poor, and unknown, he arrived in Paris, and began mixing with high society, yearning to join their privileged class. At this stage in his life, the world would be changed forever. During the French revolution, Napoleon’s, along with many others’, life change forever, along with it, world history. The French Revolution opened up a military career path for him, while at the same time, leadership positions needed to be filled, due to the fact generals had defected thr oughout the military to the opposite side. He did not pass up the opportunity. In 1795, the Directory, the ruling body in Paris, asked him to put down a rebellion within the city. He did so with stunning success, and impressed many in power. This was just the beginning. Napoleon’s political career began with a simple word, publicity. During his Italian campaign of 1796, and Egyptian campaign of 1798, the goal of both being to further the wealth and influence of France while wreaking havoc for other imperialist powers of the day, he did a very smart thing, he encouraged journalists to come and write about him. The writers accepted the invitation, and publicized him throughout Paris and all of France as a hero. This was a large boost to his popularity with the public, and a huge success politically. Napoleon’s name was common place in discussions of everyone, most importantly, the masses. Throughout his campai... Free Essays on The Rise And Fall Of The Napoleonic Empire Free Essays on The Rise And Fall Of The Napoleonic Empire The Rise and Fall of the Napoleonic Empire Napoleon was born on an island that, for most of recorded time, has been in a fight for independence with one ruling power or another, weather it be Genoa or France, no matter. Corsica, in 1769, was the birth place of Napoleon Bonaparte. Not born of noble blood, Napoleon could did not have the privilege of one day being able to attain a leadership role in the French army. This did not deter him though; he received training in French military schools, being described as arrogant and ambitious. In 1795, poor, and unknown, he arrived in Paris, and began mixing with high society, yearning to join their privileged class. At this stage in his life, the world would be changed forever. During the French revolution, Napoleon’s, along with many others’, life change forever, along with it, world history. The French Revolution opened up a military career path for him, while at the same time, leadership positions needed to be filled, due to the fact generals had defected thr oughout the military to the opposite side. He did not pass up the opportunity. In 1795, the Directory, the ruling body in Paris, asked him to put down a rebellion within the city. He did so with stunning success, and impressed many in power. This was just the beginning. Napoleon’s political career began with a simple word, publicity. During his Italian campaign of 1796, and Egyptian campaign of 1798, the goal of both being to further the wealth and influence of France while wreaking havoc for other imperialist powers of the day, he did a very smart thing, he encouraged journalists to come and write about him. The writers accepted the invitation, and publicized him throughout Paris and all of France as a hero. This was a large boost to his popularity with the public, and a huge success politically. Napoleon’s name was common place in discussions of everyone, most importantly, the masses. Throughout his campai...

Al Maqasid Al Sharia

Hence, Maqasid al-Shari’ah represents â€Å"the objectives and the rationale of the Shari’ah. It encompasses all disciplines, laws, regulations, policies, instructions, obligations, principles, beliefs, devotion and actions designed to protect the interest of human beings in all segments and aspects of life. Various scholars have tried to elucidate the purposes and the objectives of Shari’ah upon which it is established. Among these the exceptional individuals are the Malikite Abu Ishaqal-Shatibi, the Shafite al-‘Izz ibn ‘Abd al-Salam, and the Hanbalite Ibn Qayyim al Jawziyyah. According to Ibn Qayyim al-Jawziyyah, Shari‘ah aims at safeguarding people’s interest in this world and the Hereafter. Referring to the maqasid al-Shari‘ah , al-Ghazali said: â€Å"The objective of the Shari‘ah is to promote the welfare of human beings, which lies in safeguarding their faith, their life, their intellect, their posterity, and their wealth. Whatever ensures the safeguard of these five fundamentals serves public interest and is desirable†. Al-Shatibi approves al-Ghazali’s list and sequence,hereby indicating that they are the most preferable in terms of their harmony with essence of Shari’ah . Finally, Ibn Ashur provides a broader definition stating that: Both its general rules and specific proofs indicate that the all-purpose principle(maqsad ‘amm) of Islamic legislation is to preserve the social order of the community and insure its healthy progress by promoting the well-being and righteousness ( salah ) of that which prevails in it, namely, the human species. The well-being and virtue of human beings consist of the soundness of their intellect, the righteousness of their deeds as well as the goodness of the things of the world where they live that are put at their disposal. Maqasid al-Shari’ah : An Overview Maqasid al-Shari’ah calls for establishment of justice, elimination of unfairness and alleviation of privation. It endorses relationship and mutual support within the family and community in general. This has for outcome a preservation of public interest (maslahah) as the most important objective of the Shari’ah. Shari’ah recognizes three areas which constitute well- being, namely, endorsing benefits (maslahah ) to people, educating individual and establishing justice. One of the objectives and the underlying principle of the Shari’ah is endorsing benefits (maslahah) to the people. It is associated with people livelihood in this world and the Hereafter Qur’anic verse: â€Å"†¦ and establish regular prayer: for prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing In life) without doubt. and Allah knows the(Deeds) that ye do. † ( Al-Qur’an , Al-Ankabut: 45). Every verdict in Shari’ah appears with reasoning and with a purpose, which is to shelter and protect public interests (maslahah ) in all aspects and segments of life. It should also be observed that in specific occasions emergence of arguments between endorsement of benefit and avoidance of evil arise. If none appears to be preferable, then avoidance of evil takes precedence over the recognition of benefit. Educating individuals is an essential objective of Shari’ah, too. Education encourages people with faith and Taqwa (consciousness of Allah s. w. t. ) in order to accomplish public objectives. A truthful and moral person can emerge as representative of others and bearer of the ruling of Shari’ah related to ibadah , mu’amalah and jinayah. Lastly, one of the objectives of the Shari’ah is to maintain the standards of justice (‘adl ). It must be based on creation of equilibrium which accomplishes rights and responsibilities on one side, and abolishes unfairness and inequality on the other. It must embrace both individual and social justice, regardless whether it is a case of friend or foe, Muslim or non-Muslim, personal or public. Illicit behaviors and wrongdoings are disapproved and punished in order to avoid injustice as it is undesirable and contradictory with the philosophy of Qur’an and the Maqasid al-Shari’ah. IDENTIFICATION OF THE MAQASID As already indicated the ulema have differed in their approach to the identification of the maqasid. The first approach to be noted is the purely textualist approach, which confines the identification of the maqasid to the clear text, the commands and prohibitions, which are in themselves the carriers of the maqasid. The maqasid, according to this view, have no separate existence as such. Provided that a command or prohibition is tasrihi (explicit) and ibtida’i (normative) it in itself conveys the maqsud of the Lawgiver. Although it is generally accepted that textual injunctions must be respected and observed as manifestations of the intentions of the Lawgiver, the majority approach to the identification of the maqasid takes into consideration not only the text but also the underlying ’illah or rationale of the text. 10 The chief exponent of Al-Maqasid, Abu Ishaq Ibrahim al-Shatibi , spoke affirmatively of the need to respect and observe the explicit injunctions, but added, that adherence to the obvious text must not be so rigid as to alienate the rationale and purpose of the text from its words and sentences. Such rigidity could, of course, then be just as much contrary to the maqsud of the Lawgiver as would be in the case of a conscious and direct neglect of that law. The preferred approach then is to read the text, whether it is of a command or a prohibition, in conjunction with its rationale and objective, for this is most likely to bear the greatest harmony with the intention of the Lawgiver. 11 Al- Shatibi elaborated that the maqasid that are known from such a comprehensive reading of the text are of two types, asliyyah (primary) and tab’iyyah (secondary). The former are the essential maqasid, or the daruriyyah, which the mukallaf must observe and protect regardless of his personal predilections, whereas the latter, the supplementary maqasid, or the hajiyyat, are those regarding which the mukallaf has some flexibility and choice. The comprehensive approach to the textual injunctions of the Shari’ah has given rise to two important questions. Firstly, the question that seeks to establish whether the means to a command, a wajib (obligation) or a haram (prohibition), should also be seen as integral to the goal and objective that is sought by that command. The general response given to this question is that supplementary aspects of commands and prohibitions are indeed integral to their objectives. Thus, it is generally accepted that whatever might be necessary for the completion of a wajib is also a part of that wajib, and that whatever may lead to a haram is also haram. There has, however, been some disagreement on this, emerging from certain areas of detail. The second question concerns the silence of the Lawgiver in respect of certain conducts, especially where a general reading of the relevant evidence casts light on the value of that conduct. The question may be formulated as follows: We know that the maqasid can be known from clear injunctions, but can they also be known from a general reading of the nusus (clear textual rulings) by way of induction? Al-Shatibi’s response to this question is possibly the most original. Page 5 of 7 Istiqra’ (induction), according to al-Shatibi, is one of the most important methods for identifying the maqasid of the Shari’ah. There may be various textual references to a subject, none of which may be in the nature of a decisive injunction. Yet their collective weight is such that it leaves little doubt as to the meaning that is to be obtained from them. A decisive conclusion may thus be arrived at from a plurality of inclining expressions. Al-Shatibi illustrates this with an important example. Nowhere in the Qur’an is there a specific declaration to the effect that the Shari’ah has been enacted for the benefit of the people, and yet, this must be the definitive conclusion that is to be drawn from the collective reading of a variety of textual proclamations. 12 To illustrate the point further we may give two more examples. There is no specific declaration in the textual sources on the classification of the maqasid into the three categories of daruriyyah, hajiyyah and tahsiniyyah or on the conclusion that the Lawgiver has intended that these maqasid must be protected — and yet, through istiqra’, this classification and conclusion has generally been accepted by the ulema. Again, there is no specific textual declaration espousing the claim that the protection of the five values of life, intellect, faith, lineage and property is of the most primary importance to the Shari’ah — but once again, through istiqra’, this has also been generally accepted by the ulema. It is also to be noted that the inductive method is not confined to the identification of maqasid-cum-masalih alone, but extends to commands and prohibitions. 15 Conclusions arrived at through istiqra’, such as those in the above paragraph, are of great overall importance to the understanding and implementation of the Shari’ah. They are not to be seen as being subject to doubt or lacking in credibility by way of being based on speculative reasoning. 14 In fact, al-Shatibi’s own position on this was to go so far as saying that the conclusions and positions established through istiqra’ are he general premises and overriding objectives of the Shari’ah, over and above the level of the specific rules. Al-Shatibi’s approach to the method of induction is reminiscent of knowledge that is acquired of the personality and character of an individual through a sustained association and observation of conduct of that individual. This kind of knowledge is b road and holistic as it is enriched with insight, and is likely to be more reliable compared to, say, knowledge based only on the observation of odd and isolated incidents in the daily activities of that individual. AL-MAQASID AND IJTIHAD Having expounded his theory of Al-Maqasid, al-Shatibi advocated and accentuated the need for knowledge of the science of Al-Maqasid as a prerequisite to the attainment of the rank of a mujtahid (jurist). Throughout Muslim history, those who neglected acquiring mastery over the science of Al-Maqasid did so at their own peril, as it made them liable to error in ijtihad. Included amongst these were the ahl al-bida’ (the proponents of pernicious innovations), who only looked at the apparent text of the Qur’an without pondering over its ultimate aims and objectives. These innovators (an allusion to the Kharijites) held steadfastly to the literal text of even the mutashabihah (the intricate segments of the Qur’an) and premised many conclusions on them. They took a fragmented and atomistic approach to the reading of the Qur’an, which failed to tie up the relevant parts of the text together. The leading ulema have, on the other hand, always viewed the Shari’ah as a unity, in which the detailed rules were to be read in the light of their broader premises and objectives. 6 Ibn ’Ashur, the author of another landmark work on Al-Maqasid, also stressed that knowledge of the science of Al-Maqasid was indispensable to ijtihad in all its manifestations. 1 Some ulema, who confined the scope of their ijtihad only to literal interpretations, found it possible, ibn ‘Ashur observed, to project their personal opinions into the words of the text, but fell into error as they were out of touch with the general spirit and purpose of the surrounding evidence. We may illustrate this by reference to the differential views taken by the ulema with respect to whether the Zakah on commodities, such as wheat and dates, must be given in kind or could also be given in their monetary equivalent. The Hanafis validated the possibility of this substitution, but some ulema held otherwise. The Hanafi view was founded on the analysis that the purpose of Zakah was to satisfy the needs of the poor, which could just as easily be achieved with the monetary equivalent of the commodity. Ibn Qayyim al-Jawziyyah likewise observed that where the ahadith on the subject of sadaqah al-fitr (the charity due on the Eid after Ramadan) sometimes referred to dates and at other times to raisins or food grains, the common purpose in all this was to satisfy the needs of the poor, which could be done with any of these staple foods of Madinah and its environs at that time. The purpose in any of these ahadith was not to confine the payment of the sadaqah to a particular commodity. A similar example relates to the issue of whether a person may pay his Zakat ahead of time, that is, prior to the expiry of the one year period when it becomes due, and whether he is liable to pay again if he has already paid before that time. Imam Malik, drawing an analogy with Salah, ruled affirmatively that the person would be liable to pay again. Subsequent Maliki jurists, including Ibn al-‘Arabi and Ibn Rushd, however, disagreed with this position and ruled that early payment of Zakah was permissible. Indeed, if someone performs his Salah before its due time, he must perform it again at its proper time. But, there is a difference between Salah and Zakah, in that the former is time-bound to specific times but the latter is not in any such similar ways. Hence, Zakah may be paid earlier, especially if it is prepaid by only a few weeks. Scholars who have taken a non-literalist approach, on the other hand, have often been criticised for departing from certain parts of the textual sources. Imam Abu Hanifah, for example, was criticised by the Ahl al-Hadith (the Traditionalists), for having departed on occasions from the wordings of particular ahadith. It turns out upon closer inspection, however, that such scholars departed from the text only when they had reached a different conclusion by reading that particular text in the context of the of the other relevant evidence in the Qur’an and Sunnah. Disharmony and conflict between the aims and objectives of the Shari’ah and its specific rulings may arise latently. A mujtahid or a judge may issue a ruling or a decision which appears at that time to be consistent with the text and maqsud of the Shari’ah. With time and further scrutiny, however, it may prove to be not so consistent. A judge may, for example, uphold a duly signed contract and make it binding on the parties. With time, however, the contract may prove to be grossly unfair on one of the parties. In such an eventuality the judge or the mujtahid can hardly ignore the attendant unfairness and insist on the strict adherence to the letter of the contract. Indeed, according to the Shari’ah laws of obligations, a contract is no longer a governing instrument between the shari’ah al-‘aqidayn (the contracting parties) if it becomes an instrument of injustice. The judge must therefore, in order to uphold the maqsud of justice, a primary and all-pervasive characteristic objective of the Shari’ah, set aside the contract. The judge or the mujtahid must, likewise, give priority to the maqasid whenever there is such a latent discord. These discords or conflicts are most likely to occur where the specific rulings have been arrived at through the doctrine of Qiyas (Analogy). Thus, where a rigid adherence to Qiyas may lead to unsatisfactory results, recourse may be had to Istihsan (Juristic Preference) in order to obtain an alternative ruling that is in greater harmony with the objectives of the Shari’ah. An important feature of the ‘Maqasidi’ (objectives-based) approach in relation to ijtihad and the formulation of specific rules is the attention that the mujtahid must pay to the consequences of his rulings. Indeed, an ijtihad or fatwa would be deficient if it failed to contemplate its own ma’alat (consequences). The importance of such contemplation is demonstrated by the Prophet’s Sunnah. Therein, we note instances where the Prophet paid much attention to the possible consequences of his rulings, often in preference to other considerations. Thus, for example, although acutely aware of the treason and subversive activities of the Munafiqun (the Hypocrites), without and within the Muslim community, we find that he decided not to pursue them, stating simply that â€Å"I fear people might say that Muhammad kills his own Companions†. Similarly, although he personally would have liked very much to accept and execute ‘A’ishah Siddiqah’s suggestion to restore the Ka’bah to its original proportions, as founded by the patriarch Prophet, Ibrahim, again, we find that he decided not to, saying â€Å"I would have done so if I didn’t fear that this may induce our people into disbelief†. In both these instances, therefore, the Prophet did not take what would have been thought to be the normal course because of a foresight of the potential adverse consequences. Finally, we must turn to ijtihad in the context of crimes and penalties. Of course, the normal procedure here is to apply the punishment whenever the cause and occasion for it is present. There may, however, be instances where to pardon the offender would be a more preferable course to take. The mujtahid and the judge must remain open and alert to such possibilities and reflect them in their judgements whenever so required. Al-Shatibi has in this connection drawn a subtle distinction between the normal ’illah that invokes a particular ruling in a given case and what he terms as ‘illah tahqiq manat al-khas (the verification of the particular) in the issuance of ijtihad and judgement. The mujtahid (scholar) may investigate the normal ‘illah and identify it in the case, for example, of a poor person who qualifies to be a recipient of zakah, but such an enquiry may take a different course when it is related to a particular individual as to what might seem appropriate or inappropriate to be applied in a particular case. The mujtahid needs therefore to be learned not only of the law and specific evidence but must also have acumen and insight to render judgements that are enlightened by both the overall consequences as well as the special circumstances of each case. CLASSIFICATION OF MAQASID AL SHARI’AH Although there are different classifications of maqasid al-Shari‘ah , Muslim cholarsgenerally classified them into three main categories: daruriyyat (essentials), hajiyyat (needs)and tahsiniyyat (embellishments). The essentials ( daruriyyat ) are particulars that are required and considered as vital for the founding of wellbeing in this world and the Hereafter. If society in some way neglects them, the outcome will be anarchy together with disorder of the functionality of the society which will result in total collapse. The essential masalih (plural of maslahah) or daruriyyat are further divided into five: (i) Preservation of faith/religion (Din); (ii) Preservation of the life(afs); (iii) Preservation of lineage/descendents/procreation (asl ); (iv) Preservation of property ( Mal ); and (v) Preservation of intellect/reason (‘Aql ). The embracement of the mentioned values is obligatory to ensure normal functioning of society and welfare of individuals. It is an obligation of society and people to implement all necessary measures to prevent or eliminate all the barriers that will hinder the realization of these values. The Shari’ah constantly seeks to embrace and endorse these values and enhance procedures for their continuation and progression. Furthermore, Islam as religion is greatly concerned with eradication of poverty and hardship of individuals and community, which is in consistency with the aims of Shari’ah. This is to ensure that people have prosperous life and that there will be no disruption to their normal life. The needs (hajiyyat ) serve as complementary to the essentials. Without the needs, people will face hardship. However, non-existence of the needs will not create complete disruption of the normal order of life as is the case with the essentials. Ibn Ashur defined the meaning of complementary necessities in the following manner: â€Å"It consists of what is needed by the community for the achievement of its interest and the proper functioning of its affairs. If it is neglected, the social order will not actually collapse but will not function well. Likewise, it is not on the level of what is indispensable (daruri ). The embellishments ( tahsiniyyat ) relate to matters which bestow enhancement in the societyand guide to improved life. The admirable illustrations are Shari’ah ’s guidelines as clean body and attire for purpose of prayer, offering charity and avoiding lavishness and recommendation of supererogatory prayers (‘ibadat ). The rationale of all these are the accomplishment of integrity and perfection in entire fields of a person’s behavior. However, without these values the society will still be able to function and normal life process will not be interrupted. The illustrations of these matters are: voluntary ( sadaqah),and ethical and moral rules, and others. MAQASID AL-SHARI’AH AND ISLAMIC FINANCE The significance of the Maqasid al-Shari’ah in Islamic finance originates from the perspective of the wealth in Islamic law. This significance relates also to the objectives of the Islamic law in finance and business transactions and to the overall goals of Shari’ah in wealth. The protection and preservation of the wealth is categorized in the sphere of necessary matters (daruriyyat). In previous section it has been elaborated that essentials necessities are those which, without their preservation, there would be disorder and anarchy in society. The abolishment of preservation for these matters would have for result loss of everything that we embrace as valued (Ibn Ashur, 2006). This characterization and classification of Maqasid al-Shari’ah demonstrates the most important position of the wealth and the substance of the finance in Islamic law. Therefore, it must be highlighted here that the finance is recognized by Maqasid al-Shari’ah as valuable aspect of life. Furthermore, the finance is preserved by Islamic law in form of Islamic lawful decisions and guidelines. It is essentially important to stress on the realization of Maqasid al-Shari’ah in the current Islamic finance transactions because of the several important reasons. First, there is a strong relationship between the objectives of Maqasid al-Shari’ah and the objectives of business transactions, as can be observed from the position of the wealth within Islamic law and Maqasid al-Shari’ah that requests the preservation of wealth in everyday business activities and the promotion of socially responsible activities. As a result, if objectives of Maqasid al-Shari’ah in business transactions are neglected, it may result in poverty and anarchy. Second, the business transactions in domestic and international trade should be based on the principles of Islamic law, and the fundamental objectives of Maqasid al-Shari’ah in finance and business shall be applied as core guidelines to implement all types of financial transactions. Third, the particular objectives of Maqasid al-Shari’ah in business transactions must have perpetuity and constant outlook of the universal objectives of Maqasid al-Shari’ah . Last but not the least, the regulations of business transactions should be within the rules and the requirements of Maqasid al-Shari’ah and Islamic law. In other words, Maqasid al-Shari’ah must administer and regulate the Shari’ah principle of the Islamic finance. CONCLUSION The purpose of every civilization is to promote peace, prosperity, and freedom for its own members and for all others through compassionate justice. The challenge for all of us therefore is how to do this. Hence, The One (Allah) Who creates knows, surely the One Who knows will speak. Since He will speak, surely He will speak to those who possess consciousness and thought, and those who will understand His speech. Since He will speak to those who possess thought, surely he will speak to mankind, whose nature and awareness are the most comprehensive of all conscious beings and indeed He has done by revealing the Quran. As much as we understand Maqasid al-Shari’ah which are undoubtedly rooted in the textual injunctions of the Qur’an and Sunnah, we will achieve the goal and purpose that is advocated and upheld. 1. MAQASID AL-SHARI’AH IN ISLAMIC FINANCE: AN OVERVIEW, by mirza vejzagic 2. AL-MAQASID AL-SHARI’AH THE OBJECTIVES OF ISLAMIC LAW, Mohammed Hashim Kamali 3. Maqasid al Shari’ah: Strategy to Rehabilitate Religion in America by Dr. Robert D. Crane 4. The Collection of Risale-i Nur, The Letters by Said Nursi Al Maqasid Al Sharia Hence, Maqasid al-Shari’ah represents â€Å"the objectives and the rationale of the Shari’ah. It encompasses all disciplines, laws, regulations, policies, instructions, obligations, principles, beliefs, devotion and actions designed to protect the interest of human beings in all segments and aspects of life. Various scholars have tried to elucidate the purposes and the objectives of Shari’ah upon which it is established. Among these the exceptional individuals are the Malikite Abu Ishaqal-Shatibi, the Shafite al-‘Izz ibn ‘Abd al-Salam, and the Hanbalite Ibn Qayyim al Jawziyyah. According to Ibn Qayyim al-Jawziyyah, Shari‘ah aims at safeguarding people’s interest in this world and the Hereafter. Referring to the maqasid al-Shari‘ah , al-Ghazali said: â€Å"The objective of the Shari‘ah is to promote the welfare of human beings, which lies in safeguarding their faith, their life, their intellect, their posterity, and their wealth. Whatever ensures the safeguard of these five fundamentals serves public interest and is desirable†. Al-Shatibi approves al-Ghazali’s list and sequence,hereby indicating that they are the most preferable in terms of their harmony with essence of Shari’ah . Finally, Ibn Ashur provides a broader definition stating that: Both its general rules and specific proofs indicate that the all-purpose principle(maqsad ‘amm) of Islamic legislation is to preserve the social order of the community and insure its healthy progress by promoting the well-being and righteousness ( salah ) of that which prevails in it, namely, the human species. The well-being and virtue of human beings consist of the soundness of their intellect, the righteousness of their deeds as well as the goodness of the things of the world where they live that are put at their disposal. Maqasid al-Shari’ah : An Overview Maqasid al-Shari’ah calls for establishment of justice, elimination of unfairness and alleviation of privation. It endorses relationship and mutual support within the family and community in general. This has for outcome a preservation of public interest (maslahah) as the most important objective of the Shari’ah. Shari’ah recognizes three areas which constitute well- being, namely, endorsing benefits (maslahah ) to people, educating individual and establishing justice. One of the objectives and the underlying principle of the Shari’ah is endorsing benefits (maslahah) to the people. It is associated with people livelihood in this world and the Hereafter Qur’anic verse: â€Å"†¦ and establish regular prayer: for prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing In life) without doubt. and Allah knows the(Deeds) that ye do. † ( Al-Qur’an , Al-Ankabut: 45). Every verdict in Shari’ah appears with reasoning and with a purpose, which is to shelter and protect public interests (maslahah ) in all aspects and segments of life. It should also be observed that in specific occasions emergence of arguments between endorsement of benefit and avoidance of evil arise. If none appears to be preferable, then avoidance of evil takes precedence over the recognition of benefit. Educating individuals is an essential objective of Shari’ah, too. Education encourages people with faith and Taqwa (consciousness of Allah s. w. t. ) in order to accomplish public objectives. A truthful and moral person can emerge as representative of others and bearer of the ruling of Shari’ah related to ibadah , mu’amalah and jinayah. Lastly, one of the objectives of the Shari’ah is to maintain the standards of justice (‘adl ). It must be based on creation of equilibrium which accomplishes rights and responsibilities on one side, and abolishes unfairness and inequality on the other. It must embrace both individual and social justice, regardless whether it is a case of friend or foe, Muslim or non-Muslim, personal or public. Illicit behaviors and wrongdoings are disapproved and punished in order to avoid injustice as it is undesirable and contradictory with the philosophy of Qur’an and the Maqasid al-Shari’ah. IDENTIFICATION OF THE MAQASID As already indicated the ulema have differed in their approach to the identification of the maqasid. The first approach to be noted is the purely textualist approach, which confines the identification of the maqasid to the clear text, the commands and prohibitions, which are in themselves the carriers of the maqasid. The maqasid, according to this view, have no separate existence as such. Provided that a command or prohibition is tasrihi (explicit) and ibtida’i (normative) it in itself conveys the maqsud of the Lawgiver. Although it is generally accepted that textual injunctions must be respected and observed as manifestations of the intentions of the Lawgiver, the majority approach to the identification of the maqasid takes into consideration not only the text but also the underlying ’illah or rationale of the text. 10 The chief exponent of Al-Maqasid, Abu Ishaq Ibrahim al-Shatibi , spoke affirmatively of the need to respect and observe the explicit injunctions, but added, that adherence to the obvious text must not be so rigid as to alienate the rationale and purpose of the text from its words and sentences. Such rigidity could, of course, then be just as much contrary to the maqsud of the Lawgiver as would be in the case of a conscious and direct neglect of that law. The preferred approach then is to read the text, whether it is of a command or a prohibition, in conjunction with its rationale and objective, for this is most likely to bear the greatest harmony with the intention of the Lawgiver. 11 Al- Shatibi elaborated that the maqasid that are known from such a comprehensive reading of the text are of two types, asliyyah (primary) and tab’iyyah (secondary). The former are the essential maqasid, or the daruriyyah, which the mukallaf must observe and protect regardless of his personal predilections, whereas the latter, the supplementary maqasid, or the hajiyyat, are those regarding which the mukallaf has some flexibility and choice. The comprehensive approach to the textual injunctions of the Shari’ah has given rise to two important questions. Firstly, the question that seeks to establish whether the means to a command, a wajib (obligation) or a haram (prohibition), should also be seen as integral to the goal and objective that is sought by that command. The general response given to this question is that supplementary aspects of commands and prohibitions are indeed integral to their objectives. Thus, it is generally accepted that whatever might be necessary for the completion of a wajib is also a part of that wajib, and that whatever may lead to a haram is also haram. There has, however, been some disagreement on this, emerging from certain areas of detail. The second question concerns the silence of the Lawgiver in respect of certain conducts, especially where a general reading of the relevant evidence casts light on the value of that conduct. The question may be formulated as follows: We know that the maqasid can be known from clear injunctions, but can they also be known from a general reading of the nusus (clear textual rulings) by way of induction? Al-Shatibi’s response to this question is possibly the most original. Page 5 of 7 Istiqra’ (induction), according to al-Shatibi, is one of the most important methods for identifying the maqasid of the Shari’ah. There may be various textual references to a subject, none of which may be in the nature of a decisive injunction. Yet their collective weight is such that it leaves little doubt as to the meaning that is to be obtained from them. A decisive conclusion may thus be arrived at from a plurality of inclining expressions. Al-Shatibi illustrates this with an important example. Nowhere in the Qur’an is there a specific declaration to the effect that the Shari’ah has been enacted for the benefit of the people, and yet, this must be the definitive conclusion that is to be drawn from the collective reading of a variety of textual proclamations. 12 To illustrate the point further we may give two more examples. There is no specific declaration in the textual sources on the classification of the maqasid into the three categories of daruriyyah, hajiyyah and tahsiniyyah or on the conclusion that the Lawgiver has intended that these maqasid must be protected — and yet, through istiqra’, this classification and conclusion has generally been accepted by the ulema. Again, there is no specific textual declaration espousing the claim that the protection of the five values of life, intellect, faith, lineage and property is of the most primary importance to the Shari’ah — but once again, through istiqra’, this has also been generally accepted by the ulema. It is also to be noted that the inductive method is not confined to the identification of maqasid-cum-masalih alone, but extends to commands and prohibitions. 15 Conclusions arrived at through istiqra’, such as those in the above paragraph, are of great overall importance to the understanding and implementation of the Shari’ah. They are not to be seen as being subject to doubt or lacking in credibility by way of being based on speculative reasoning. 14 In fact, al-Shatibi’s own position on this was to go so far as saying that the conclusions and positions established through istiqra’ are he general premises and overriding objectives of the Shari’ah, over and above the level of the specific rules. Al-Shatibi’s approach to the method of induction is reminiscent of knowledge that is acquired of the personality and character of an individual through a sustained association and observation of conduct of that individual. This kind of knowledge is b road and holistic as it is enriched with insight, and is likely to be more reliable compared to, say, knowledge based only on the observation of odd and isolated incidents in the daily activities of that individual. AL-MAQASID AND IJTIHAD Having expounded his theory of Al-Maqasid, al-Shatibi advocated and accentuated the need for knowledge of the science of Al-Maqasid as a prerequisite to the attainment of the rank of a mujtahid (jurist). Throughout Muslim history, those who neglected acquiring mastery over the science of Al-Maqasid did so at their own peril, as it made them liable to error in ijtihad. Included amongst these were the ahl al-bida’ (the proponents of pernicious innovations), who only looked at the apparent text of the Qur’an without pondering over its ultimate aims and objectives. These innovators (an allusion to the Kharijites) held steadfastly to the literal text of even the mutashabihah (the intricate segments of the Qur’an) and premised many conclusions on them. They took a fragmented and atomistic approach to the reading of the Qur’an, which failed to tie up the relevant parts of the text together. The leading ulema have, on the other hand, always viewed the Shari’ah as a unity, in which the detailed rules were to be read in the light of their broader premises and objectives. 6 Ibn ’Ashur, the author of another landmark work on Al-Maqasid, also stressed that knowledge of the science of Al-Maqasid was indispensable to ijtihad in all its manifestations. 1 Some ulema, who confined the scope of their ijtihad only to literal interpretations, found it possible, ibn ‘Ashur observed, to project their personal opinions into the words of the text, but fell into error as they were out of touch with the general spirit and purpose of the surrounding evidence. We may illustrate this by reference to the differential views taken by the ulema with respect to whether the Zakah on commodities, such as wheat and dates, must be given in kind or could also be given in their monetary equivalent. The Hanafis validated the possibility of this substitution, but some ulema held otherwise. The Hanafi view was founded on the analysis that the purpose of Zakah was to satisfy the needs of the poor, which could just as easily be achieved with the monetary equivalent of the commodity. Ibn Qayyim al-Jawziyyah likewise observed that where the ahadith on the subject of sadaqah al-fitr (the charity due on the Eid after Ramadan) sometimes referred to dates and at other times to raisins or food grains, the common purpose in all this was to satisfy the needs of the poor, which could be done with any of these staple foods of Madinah and its environs at that time. The purpose in any of these ahadith was not to confine the payment of the sadaqah to a particular commodity. A similar example relates to the issue of whether a person may pay his Zakat ahead of time, that is, prior to the expiry of the one year period when it becomes due, and whether he is liable to pay again if he has already paid before that time. Imam Malik, drawing an analogy with Salah, ruled affirmatively that the person would be liable to pay again. Subsequent Maliki jurists, including Ibn al-‘Arabi and Ibn Rushd, however, disagreed with this position and ruled that early payment of Zakah was permissible. Indeed, if someone performs his Salah before its due time, he must perform it again at its proper time. But, there is a difference between Salah and Zakah, in that the former is time-bound to specific times but the latter is not in any such similar ways. Hence, Zakah may be paid earlier, especially if it is prepaid by only a few weeks. Scholars who have taken a non-literalist approach, on the other hand, have often been criticised for departing from certain parts of the textual sources. Imam Abu Hanifah, for example, was criticised by the Ahl al-Hadith (the Traditionalists), for having departed on occasions from the wordings of particular ahadith. It turns out upon closer inspection, however, that such scholars departed from the text only when they had reached a different conclusion by reading that particular text in the context of the of the other relevant evidence in the Qur’an and Sunnah. Disharmony and conflict between the aims and objectives of the Shari’ah and its specific rulings may arise latently. A mujtahid or a judge may issue a ruling or a decision which appears at that time to be consistent with the text and maqsud of the Shari’ah. With time and further scrutiny, however, it may prove to be not so consistent. A judge may, for example, uphold a duly signed contract and make it binding on the parties. With time, however, the contract may prove to be grossly unfair on one of the parties. In such an eventuality the judge or the mujtahid can hardly ignore the attendant unfairness and insist on the strict adherence to the letter of the contract. Indeed, according to the Shari’ah laws of obligations, a contract is no longer a governing instrument between the shari’ah al-‘aqidayn (the contracting parties) if it becomes an instrument of injustice. The judge must therefore, in order to uphold the maqsud of justice, a primary and all-pervasive characteristic objective of the Shari’ah, set aside the contract. The judge or the mujtahid must, likewise, give priority to the maqasid whenever there is such a latent discord. These discords or conflicts are most likely to occur where the specific rulings have been arrived at through the doctrine of Qiyas (Analogy). Thus, where a rigid adherence to Qiyas may lead to unsatisfactory results, recourse may be had to Istihsan (Juristic Preference) in order to obtain an alternative ruling that is in greater harmony with the objectives of the Shari’ah. An important feature of the ‘Maqasidi’ (objectives-based) approach in relation to ijtihad and the formulation of specific rules is the attention that the mujtahid must pay to the consequences of his rulings. Indeed, an ijtihad or fatwa would be deficient if it failed to contemplate its own ma’alat (consequences). The importance of such contemplation is demonstrated by the Prophet’s Sunnah. Therein, we note instances where the Prophet paid much attention to the possible consequences of his rulings, often in preference to other considerations. Thus, for example, although acutely aware of the treason and subversive activities of the Munafiqun (the Hypocrites), without and within the Muslim community, we find that he decided not to pursue them, stating simply that â€Å"I fear people might say that Muhammad kills his own Companions†. Similarly, although he personally would have liked very much to accept and execute ‘A’ishah Siddiqah’s suggestion to restore the Ka’bah to its original proportions, as founded by the patriarch Prophet, Ibrahim, again, we find that he decided not to, saying â€Å"I would have done so if I didn’t fear that this may induce our people into disbelief†. In both these instances, therefore, the Prophet did not take what would have been thought to be the normal course because of a foresight of the potential adverse consequences. Finally, we must turn to ijtihad in the context of crimes and penalties. Of course, the normal procedure here is to apply the punishment whenever the cause and occasion for it is present. There may, however, be instances where to pardon the offender would be a more preferable course to take. The mujtahid and the judge must remain open and alert to such possibilities and reflect them in their judgements whenever so required. Al-Shatibi has in this connection drawn a subtle distinction between the normal ’illah that invokes a particular ruling in a given case and what he terms as ‘illah tahqiq manat al-khas (the verification of the particular) in the issuance of ijtihad and judgement. The mujtahid (scholar) may investigate the normal ‘illah and identify it in the case, for example, of a poor person who qualifies to be a recipient of zakah, but such an enquiry may take a different course when it is related to a particular individual as to what might seem appropriate or inappropriate to be applied in a particular case. The mujtahid needs therefore to be learned not only of the law and specific evidence but must also have acumen and insight to render judgements that are enlightened by both the overall consequences as well as the special circumstances of each case. CLASSIFICATION OF MAQASID AL SHARI’AH Although there are different classifications of maqasid al-Shari‘ah , Muslim cholarsgenerally classified them into three main categories: daruriyyat (essentials), hajiyyat (needs)and tahsiniyyat (embellishments). The essentials ( daruriyyat ) are particulars that are required and considered as vital for the founding of wellbeing in this world and the Hereafter. If society in some way neglects them, the outcome will be anarchy together with disorder of the functionality of the society which will result in total collapse. The essential masalih (plural of maslahah) or daruriyyat are further divided into five: (i) Preservation of faith/religion (Din); (ii) Preservation of the life(afs); (iii) Preservation of lineage/descendents/procreation (asl ); (iv) Preservation of property ( Mal ); and (v) Preservation of intellect/reason (‘Aql ). The embracement of the mentioned values is obligatory to ensure normal functioning of society and welfare of individuals. It is an obligation of society and people to implement all necessary measures to prevent or eliminate all the barriers that will hinder the realization of these values. The Shari’ah constantly seeks to embrace and endorse these values and enhance procedures for their continuation and progression. Furthermore, Islam as religion is greatly concerned with eradication of poverty and hardship of individuals and community, which is in consistency with the aims of Shari’ah. This is to ensure that people have prosperous life and that there will be no disruption to their normal life. The needs (hajiyyat ) serve as complementary to the essentials. Without the needs, people will face hardship. However, non-existence of the needs will not create complete disruption of the normal order of life as is the case with the essentials. Ibn Ashur defined the meaning of complementary necessities in the following manner: â€Å"It consists of what is needed by the community for the achievement of its interest and the proper functioning of its affairs. If it is neglected, the social order will not actually collapse but will not function well. Likewise, it is not on the level of what is indispensable (daruri ). The embellishments ( tahsiniyyat ) relate to matters which bestow enhancement in the societyand guide to improved life. The admirable illustrations are Shari’ah ’s guidelines as clean body and attire for purpose of prayer, offering charity and avoiding lavishness and recommendation of supererogatory prayers (‘ibadat ). The rationale of all these are the accomplishment of integrity and perfection in entire fields of a person’s behavior. However, without these values the society will still be able to function and normal life process will not be interrupted. The illustrations of these matters are: voluntary ( sadaqah),and ethical and moral rules, and others. MAQASID AL-SHARI’AH AND ISLAMIC FINANCE The significance of the Maqasid al-Shari’ah in Islamic finance originates from the perspective of the wealth in Islamic law. This significance relates also to the objectives of the Islamic law in finance and business transactions and to the overall goals of Shari’ah in wealth. The protection and preservation of the wealth is categorized in the sphere of necessary matters (daruriyyat). In previous section it has been elaborated that essentials necessities are those which, without their preservation, there would be disorder and anarchy in society. The abolishment of preservation for these matters would have for result loss of everything that we embrace as valued (Ibn Ashur, 2006). This characterization and classification of Maqasid al-Shari’ah demonstrates the most important position of the wealth and the substance of the finance in Islamic law. Therefore, it must be highlighted here that the finance is recognized by Maqasid al-Shari’ah as valuable aspect of life. Furthermore, the finance is preserved by Islamic law in form of Islamic lawful decisions and guidelines. It is essentially important to stress on the realization of Maqasid al-Shari’ah in the current Islamic finance transactions because of the several important reasons. First, there is a strong relationship between the objectives of Maqasid al-Shari’ah and the objectives of business transactions, as can be observed from the position of the wealth within Islamic law and Maqasid al-Shari’ah that requests the preservation of wealth in everyday business activities and the promotion of socially responsible activities. As a result, if objectives of Maqasid al-Shari’ah in business transactions are neglected, it may result in poverty and anarchy. Second, the business transactions in domestic and international trade should be based on the principles of Islamic law, and the fundamental objectives of Maqasid al-Shari’ah in finance and business shall be applied as core guidelines to implement all types of financial transactions. Third, the particular objectives of Maqasid al-Shari’ah in business transactions must have perpetuity and constant outlook of the universal objectives of Maqasid al-Shari’ah . Last but not the least, the regulations of business transactions should be within the rules and the requirements of Maqasid al-Shari’ah and Islamic law. In other words, Maqasid al-Shari’ah must administer and regulate the Shari’ah principle of the Islamic finance. CONCLUSION The purpose of every civilization is to promote peace, prosperity, and freedom for its own members and for all others through compassionate justice. The challenge for all of us therefore is how to do this. Hence, The One (Allah) Who creates knows, surely the One Who knows will speak. Since He will speak, surely He will speak to those who possess consciousness and thought, and those who will understand His speech. Since He will speak to those who possess thought, surely he will speak to mankind, whose nature and awareness are the most comprehensive of all conscious beings and indeed He has done by revealing the Quran. As much as we understand Maqasid al-Shari’ah which are undoubtedly rooted in the textual injunctions of the Qur’an and Sunnah, we will achieve the goal and purpose that is advocated and upheld. 1. MAQASID AL-SHARI’AH IN ISLAMIC FINANCE: AN OVERVIEW, by mirza vejzagic 2. AL-MAQASID AL-SHARI’AH THE OBJECTIVES OF ISLAMIC LAW, Mohammed Hashim Kamali 3. Maqasid al Shari’ah: Strategy to Rehabilitate Religion in America by Dr. Robert D. Crane 4. The Collection of Risale-i Nur, The Letters by Said Nursi

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