Inquiries on the Science of the Objectives of Sharia (Part 29)
Divisions of the Objectives of Sharia
Scholars in the field of the Objectives of Sharia have categorized this science into several types. This classification was first raised by Imam al-Haramayn al-Juwayni in his book “Al-Burhan fi Usool al-Fiqh.” He, recognized as one of the prominent Usulists after Imam Shafi’i and Qazi Abu Bakr Baqlani, while discussing demonstrable and indemonstrable rulings, divided them into five categories:
1. Necessities: Jurisprudential rulings that ensure the preservation of essential matters of life, such as Qisas (retaliation).
2. Needs: Jurisprudential rulings that cater to the general necessities of life.
3. Praises: Rulings that adorn a person with virtues and avoid defects and impurities, exemplified by the rulings of purity.
4. Compliments: Recommended rulings that do not fit into the previous three categories.
5. Worship: Rules whose philosophy may not be immediately clear, and which apply in limited cases; the first principle posits that the purposes of Sharia rules should be understandable and attainable.
Imam al-Haramayn al-Juwayni places physical worship in the fifth category, arguing that it is neither a necessity, a need, nor a compliment but possesses wisdom such as cultivating a sense of obedience, renewing the servant’s covenant with their Lord, and fostering remembrance of the Hereafter. Such general matters cannot be denied, as evidenced by Quranic texts.
Divisions of Objectives
The Objectives of Islamic law is divided into various types based on differing criteria, which will be discussed in detail in this topic:
1. Based on “Interests Supported”: Objectives are classified into necessities, needs, and compliments. The purposes of Sharia aim to elucidate the Sharia rulings, simplify them, cater to human interests and benefits, and protect against harm and corruption. This aspect has garnered significant attention from scholars. Distinguished scholars categorize these objectives into three groups: necessary objectives (legislated for preserving religion, life, intellect, wealth, and lineage), needs objectives, and praiseworthy objectives. The limitation of objectives to these three categories has been achieved through Ijtihad and rational evidence—specifically, induction—in conjunction with the study of Sharia texts and an analysis of human interests.
2. Based on the “Level of Objectives”: This classification distinguishes between “main objectives” and “secondary objectives.” It is important to remember that the lawgiver has two types of objectives: “main purposes,” which represent the ultimate goals of the lawgiver’s rules, and “secondary objectives,” which serve the main purposes.
3. Based on “Inclusiveness”: Objectives are classified as “general objectives,” “special objectives,” and “partial objectives.”
4. Based on the “Origin of Issuance”: This classification divides objectives into “lawgiver’s purposes” and “obligatory purposes.”
5. Based on “Time of Achievement”: Objectives are categorized into “worldly objectives” and “otherworldly objectives.”
6. Based on “Definite and Presumed”: This classification divides objectives into “definite objectives” and “presumed objectives.”
7. Based on “General and Private Purposes”: This last category refers to objectives related to the general public or specific individuals within the Ummah.
These divisions sometimes overlap for various reasons. An objective may concurrently be necessary, worldly or otherworldly, primary or secondary, an end or a means, general or specific. For example, the worship of Allah the Almighty is a necessary objective; it is also worldly, as it takes place in this life, it serves a main purpose as the philosophy of creation, it functions as a means of connecting humanity to Allah’s pleasure and entry into Paradise, and it applies generally across all Islamic law rulings. However, all these types do not always combine in the same manner; an objective cannot be at once necessary and praiseworthy, both worldly and related to the Hereafter, or serve as both a means and an end at the same time.
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