Inquiries on the Science of Objectives of Sharia (Part 27)
C: Interpretations of the Shareh (Interpreter)
In the previous discussions, we explored the causes of the rulings and the methods of the text. Here, in addition to those two items, we will examine the use of the interpreter’s (Shareh’s) interpretations from which the objectives of Sharia are known.
1. Sharia Intention
Interpreting the Sharia’s intention be one of the most important means of recognizing the objectives of Sharia because there is a semantic synonymy between will and intention. Limiting the will to a Sharia constraint indicates that there are two types of will: 1. Creative will; 2. Canonical (religious) will.
The creative will of Allah Almighty encompasses all beings but does not specifically indicate the objectives of Sharia. For example: «فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ في السَّمَاءِ» Translation: “Whoever Allah wants to guide, He expands their chest to Islam, and whoever He wants to mislead, He makes their chest constricted, as if they were ascending to heaven.”
In another verse, Allah Almighty says: «وَلَا يَنفَعُكُمْ نُصْحِي إِنْ أَرَدتُ أَنْ أَنصَحَ لَكُمْ إِن كَانَ اللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ» Translation: “And my advice will not benefit you if you wish to advise you, if Allah wishes to lead you astray. He is your Lord, and to Him you will be returned.” These two verses illustrate the will of Allah in creation.
Religious or canonical will—also referred to as legislative will—indicates the intention and desire of Sharia, as expressed in several verses of the Holy Quran: «یُرِیدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ.» Translation: “Allah wants ease for you and does not desire hardship.”
And also: «يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ.» Translation: “Allah wants to make clear to you the laws of religion and guide you to the path of those (prophets and righteous people) who were before you and accept your repentance. And Allah is Knowing of your conditions and Wise.”
In these verses, the intention of legislation is clear.
Similarly, the words Qaza, Hokm, Ketab, Amr, Azn, and Fa’al, like will, encompass both creative and Sharia matters. For example, the word Qaza relates to destiny in the verse: «فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ» “When We decreed death for Solomon (who was a symbol of power and greatness).”
In another context, Qaza refers to religious and legal matters: «وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا» “And your Lord has decreed that you worship none but Him, and that you be kind to your parents.”
An example of the word Hokm is in the verse where Allah Almighty said: «قَالَ رَبِّ احْكُم بِالْحَقِّ» Meaning: [The Prophet] said, “My Lord! Judge with truth and punish these transgressors.”
In the context of religious will, another example is this verse: «ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ.» “That is the judgment of Allah, and it is Allah who judges between you; He is the All-Knowing.”
An example of the word Ketab referring to creative matters is found in this verse: «وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ» Translation: “In addition to the Quran, we have written in all the books (of the previous prophets) that Our righteous servants will inherit the earth.”
Conversely, an example of a Ketab that pertains to religious matters is this verse: «يَاأَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ» Translation: “O you who have believed! Fasting is prescribed for you as it was prescribed for those before you, that you may become righteous.”
2. Interpretation of Benefits and Harms with the Words Good and Evil
Expressions of benefits and harms using terms such as good and evil, benefit and harm, beloved and hated, good and ugly, right and wrong, and good and bad deeds constitute important values of objectives, which are often interpreted as “good” and “bad” actions. For example, Allah Almighty has stated: «كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَى أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ» Translation: “Jihad in the way of Allah is prescribed for you, although it is disliked by you. It may be that you dislike something while there is good for you in it, or that you love something while there is evil for you in it. Allah knows, and you do not know.”
It also states: «وَأَن تَصُومُوا خَيْرٌ لَّكُمْ.» Translation: “And fasting is better for you, if you only knew.” These verses refer to the purpose of legislation (Sharia).
Furthermore, the interpretation of expediency and corruption using the words (benefit) and (sin) is evident in the following holy verse: «يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ» Translation: “They ask you about wine and gambling. Say, ‘In them is sin and great loss, and there is profit for people. But their sin outweighs their profit.’ And they ask you, ‘What should they spend?’ Say, ‘Out of what is left over from their needs.’ Thus does Allah make clear to you the signs, that you may reflect.”
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