Inquiries on the Science of the objectives of Sharia (Part 60)
Characteristics and Rules of Objectives
The objectives of Sharia have characteristics and rules that distinguish them from other ideas and laws and give them an independent character and identity. These objectives have also been inferred and extracted from the heart of religious evidence, such as the Book, the Sunnah, and other evidence, the knowledge of which will lead to a deeper understanding of the objectives for the reader. In this topic, as the last discussion of the present treatise, the characteristics and rules of the objectives of Sharia are first stated and then their relationship with the evidence is examined.
Topic One: Characteristics of the objectives of Sharia
There is no doubt that the objectives of Islamic Sharia have characteristics that clearly distinguish and separate it from other ideas and laws of the situation or the abrogated heavenly laws. These characteristics are a lot, the most important of which we will examine in two parts: main and secondary characteristics.
The objectives of Islamic Sharia are also based on some rules, which are divided into two separate parts: general rules and private rules, which are examined here.
Islamic Sharia came to create human society and the survival of the human race, regulate people’s affairs, and establish a strong relationship with their Lord. These matters require that Islamic Sharia have special characteristics that distinguish it from other laws of the situation. These characteristics are divided into two categories: one: main characteristics and the second: secondary characteristics, which we will briefly explain below.
A: Main characteristics
The main characteristics of the Sharia’s objectives include being divine and taking into account human nature and human needs, which are discussed separately in this discourse.
• Being divine: The objectives of Islamic Sharia are from Allah Almighty in terms of their source and reference. Therefore, the Sharia objectives have a fundamental and essential difference from all the legal laws by this characteristic; because the source of all these laws is the human mind, and the source of the objectives of Islam, as we have said, is the Lord and Creator of mankind. He is the All-Knowing, the All-Wise, and the All-Aware, and He knows best what is beneficial and good for mankind and what is not. As Allah Almighty says: «عَالِمِ الْغَيْبِ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِن ذَلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَاب مبین.» Translation: “He who is the Knower of the Unseen, the resurrection will come to you (and Allah will take care of your deeds). Nothing is hidden from Him in the heavens or on the earth, not even the weight of an atom, nor anything greater than that, but is recorded and preserved in a clear Book.”
This fundamental and important difference between Islam and other laws should not be ignored, and neglecting and diminishing its importance is not permissible in any way. As Allah the Almighty says: «إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَينَ النَّاسِ بِمَا أَرَاكَ اللهُ وَلَا تَكُن لِلْخَائِنِينَ خَصِيمًا.» Translation: “We have revealed to you [O Muhammad] the Book (the Quran) in truth, that you may judge between people by what Allah has taught you, and do not be an advocate for the treacherous, arguing on their behalf with those who have the right.”
Some consequences are attributed to the divine nature of the religious objectives, including:
Its perfection and freedom from any deficiency; When we say that the general principles of the Objectives have been determined and revealed by Allah, this matter is proven to be obvious that Islam is a complete religion, free from any deficiency, ignorance, selfish desires, and oppression, and the reason is very clear and obvious, and that is that the qualities of the creator are definitely evident in his work. Since Allah, the Exalted, is the possessor of absolute perfection in His essence, attributes, and actions, and the opposite is impossible for Him, the effect of this absolute perfection is bound to appear in the Sharia and the rulings He has revealed, and the rules and methods He has established. Therefore, the objectives of the Sharia of Islam must also be perfect. Unlike the laws that humans establish, which are by no means free from shortcomings, interference from whims and desires, oppression, and ignorance; because these concepts are essential human attributes, complete isolation from them is impossible, and the result is that these shortcomings are reflected in the laws that it establishes.
Secondly, that Islamic Sharia enjoys a special respect among believers, and a believer, regardless of his social status and position, still considers himself subject to and obedient to the command of Allah. Because the influence, social status, and worldly power do not remove him from the circle of absolute submission to Allah Almighty and respect for His law.
On the other hand, obedience to Islamic law is voluntary, under the shadow of the motivation of faith and originating from the depths of the human heart, and a Muslim individual is not forced or compelled to it. This is the best and strongest guarantee for implementing Islamic law in its best form, and it blocks the way out against it, even if a person feels the ability to escape from it.
On the contrary, laws and principles that are established by man do not enjoy such respect among people; because they do not have any control over the soul and heart of man and are not based on the foundation of belief and faith, like Islam. Therefore, the human soul has more courage to oppose the laws of the situation, and whenever it gets a favorable opportunity to escape the grip of the law and judicial authority, it escapes from adhering to the provisions of the law and seeks to fulfill its desires.
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