Inquiries on the Science of the Objectives of Sharia (Part 56)
2. Specific and Partial Objectives
Specific objectives are matters that have been determined by the legislator in one or more related chapters, which cover the areas of beliefs, worship, and transactions. However, partial objectives include the goals and wisdom associated with each specific issue, which has been addressed in the rulings of the jurists.
A: Specific Objectives
Specific objectives are the goals and wisdom determined by the legislator in one or more related chapters of the legislation. Examples include the objectives of the legislator in the sections regarding punishments or financial transactions, financial worship, establishing the family system, and related matters.
Specific objectives encompass punishments, limits, family rulings and issues, financial transactions, leases, donations, judicial rulings, testimony, judge dispositions, and the restoration of rights to their original owners. Some scholars categorize these objectives as rights because they protect the interests of individuals. These rights include the rights of Allah, the rights of the servant, and common rights.
The details of some of these objectives are as follows:
1. The Objective of Worship: Worship is fundamentally not subject to explanation; rather, it exists for the sake of worship itself. This does not imply a lack of wisdom or interests; rather, it encompasses both worldly and otherworldly benefits. Therefore, scholars have endeavored to identify the general objectives of worship. Undoubtedly, the essence of worship is submission and humility to Allah the Almighty, along with submission and obedience to Him.
For this reason, scholars have broadened the scope of worship, stating that worship comprises everything Allah loves and is pleased with, including the beliefs and actions of the heart, such as the six pillars of faith, fear, hope, trust, desire, awe, etc., and the actions of the limbs, including prayer, zakat, fasting, Hajj, and all actions that bring the servant closer to Allah.
Imam Shatibi, (MABH), states: “Worship and servitude entail expressing humility, obeying Allah Almighty, and remembering Him with one’s heart and limbs in every situation, being heedful of Him, and striving to gain His pleasure.”
Worship consists of various forms, including prostration, bowing, supplication, seeking help and assistance, fear, and hope for the unseen, vows, and sacrifices. All these matters are exclusively for Allah. Worship, whether in the form of prayer and fasting, vows and sacrifices, or as worship of the heart and tongue or of body and wealth, is solely intended for the true Lord, the Giver of blessings and the Guardian of blessings. It is performed for no one or no being other than Him. Worship and service to Allah, aside from being the principal purpose of human creation, also yield profoundly positive and valuable effects and consequences in both the individual and social lives of worshippers, as explained in the following points:
1. Prayer: Prayer, which is a pillar of Islam, prevents an individual from committing immorality and evil. It also establishes a strong relationship between Allah and His servant. When a person prays in congregation consistently, his connection to Allah strengthens, helping him refrain from immorality and wrongdoing, as Allah the Almighty says: «إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنكَرِ.» Translation: “Indeed, prayer forbids immorality and wrongdoing.”
Immorality refers to obscene and immoral acts, such as adultery. Wrongdoing refers to actions not recognized in Sharia, regarded as immoral by both Sharia and reason. The meaning of prayer preventing immorality and wrongdoing is that attentiveness to prayer deters sin, as in prayer, an individual perceives himself in the presence of Allah the Almighty, recognizes Him as his guardian, communicates with Him, and reflects on His verses.
2. Fasting: The effects and results of fasting are profound and significant. The Prophet (peace be upon him) regarded fasting as a shield—against the fire of Hell and against sin. Fasting weakens the lustful desires of man, and it allows the rich and wealthy to experience hunger, making them more aware of the pain and suffering of the poor and needy, fostering compassion and empathy.
3. Alms (Zakat): Zakat has a crucial impact on human life, purifying the human soul from stinginess and love for wealth and worldly pleasures. Simultaneously, it sanctifies wealth, allowing it to grow and flourish, increasing goodness and blessings. It also enhances the spirit of social solidarity. As Allah Almighty says: «خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا.» Translation: “(O Prophet) take zakat from their wealth, so that you may purify them (from moral vices, sins, and narrow-mindedness) and (increase in their hearts the power of good deeds and virtues and raise their ranks).”
Purification means the removal of the effects of sin that plagued them, and catharsis is a more complete form of this purification.
To care for and support the poor and needy, and to facilitate general welfare, Allah Almighty has made it obligatory for the rich to pay zakat from their wealth, benefitting both groups. By contributing zakat, the rich free themselves from the vices of stinginess and greed while extending mercy, compassion, and kindness towards the deserving, enriching their souls and aiding the state and nation in achieving overall welfare.
Conversely, the poor and needy can alleviate life’s challenges and hinder the corruption resulting from property inflation and the monopolization of wealth by a few.
Allah, the Exalted, states regarding the philosophy of dividing war booty: «ما أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَى لَا يَكُونَ دُولَةً بَينَ الْأَغْنِياءِ مِنكُمْ.» Translation: “(O Muhammad) after taking booty, distribute the wealth among relatives, orphans, the poor, and needy travelers, so that it does not circulate only among the rich.”
Is it reasonable that merchants, who hold most of the nation’s wealth, should be exempt from paying zakat?
Zakat is an obligatory right on the wealth of the rich. How beneficial it would be if, through this means, the needs of the poor and needy were met and their hunger and concerns alleviated. If zakat alone does not suffice to meet the needs of society’s needy, there exists another obligatory right beyond zakat on the wealth of the rich, which is unconfined and persistent until the needs of individuals in society are fulfilled. Thus, it should be taken from the wealth of the rich to the extent that the necessary needs of the poor in that society are met.
