TOPIC 4: MAQASID AL-SHARIAH AND SUSTAINABLE DEVELOPMENT GOALS

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TOPIC 4: MAQASID AL-SHARIAH AND SUSTAINABLE DEVELOPMENT GOALS 

    Assalamualaikum everyone! I will share about Maqasid Al-Shariah and Sustainable Development Goals in this part. Maqasid Al-Shariah realizes human well-being by enhancing the welfare, or benefit of the people on the one hand and preventing haram on the other. It means Maqasid Al-Shariah is a good system in Islam because it gives many benefits and advantages for all people and also ensures that everyone is not doing something that can destroy them. In Arabic, we call it "Mafsadah." Mafsadah is damaging something so that it will give a bad impact on others if this thing was ignored. 

   The main objective of Shariah is to promote and protect the well-being of people and nature, which lies in the safeguarding of five fundamental objectives of Shariah: Hifz Al-Din (religion), Hifz Al-Nafs (life), Hifz Al-'Aql (intellect), Hifz Al-Nasb (lineage) and Hifz Al-Mal (wealth). The satisfaction of these needs is a basic human right and has been addressed under the generic term Maqasid Al-Shariah. These objectives have a great resemblance to the United Nation's Sustainable Development Goals.

The main objective of Shariah

Compatibility of 5PS and Maqasid Al-Shariah

   The picture above is explained the compatibility of 5PS and Maqasid Al-Shariah. There are 5 things that I think we should know in Maqasid Al-Shariah. First is Peace which is Life. Life and Peace are related to each other in our life. Islam is a religion of peace. Peace is related to goal 16 of SDG which is Peace, Justice and Strong Institutions. Meanwhile,  The root word of Islam is "Silm" which refers to making peace, and among others, being in a mutually peaceful environment. Life under Maqasid Al-Shariah must be peaceful. People desire to live in peace which is threatened by terrorism, conflict, violation of human rights and the like. Peace and the conditions that support peace are essential to realising a purposeful and meaningful. 

The Second is People. Intellect is the source of people's honour and virtue. It is the most significant blessing that Allah (SWT) has favoured people so that they acquire knowledge of right and wrong and distinguish virtue from vice. Allah SWT has distinguished humans from all other creatures by the grace of the mind, making them his successor on earth (Khalifatullah Fi Al-Ardh). It is the noblest part of man and encompasses reason and logic and it stands above the ego. In SDG, goals 1,2,3,4 and 5 are related to people's life, society, education, economy and health. 

The Third "P" is Planet. Progeny is related to the future of the planet which must be safe and peaceful for new generations to enjoy. An overstretched planet and scarcity of natural resources will result in humanity facing cataclysmic consequences and the rising human population will eventually become unsustainable with adverse consequences for future generations. If we look at SDG, this is related to goals 6, 12,13,14 and 15 in terms of the world's population, current lifestyle, climate action, life below water and life on land.

The fourth "P" is Prosperity. Wealth in Islam is regarded as a means of human satisfaction to attain "Al-Falah" or prosperity that leads to a good life in this world and hereafter. Muslims are required to work to accumulate wealth in their search for their livelihood but in doing so, must not contravene shariah principles. Prosperity is related to SDG in goals 7,8,9,10 and 11. 

The last "P" is Partnership. Inter-religious dialogue may result in increased trust and appreciation for the other and thus promote sustainable development. Islam emphasises inter-faith dialogue as a way to build understanding and find commonalities for the benefit of humanity. In SDG, this theme is related to the last goal.

CONCLUSIONS

The scholars have consistently summarised the objectives of Shariah into a comprehensive sentence, which is: "Fulfilment of goodness and righteousness and warding off or getting rid of corruption and destruction." Instead, the understanding of the objectives of Shariah and its source is derived from the explicit addressing of his prophets and messengers in Surah al-Mu'minun.

يَـٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَـٰتِ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌۭ

“O messengers! Eat from what is good and lawful, and act righteously. Indeed, I fully know what you do.” 

(Surah Al-Mu’minun, 23:51)

And in Surah Saba,

وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ مِنَّا فَضْلًۭا ۖ يَـٰجِبَالُ أَوِّبِى مَعَهُۥ وَٱلطَّيْرَ ۖ وَأَلَنَّا لَهُ ٱلْحَدِيدَ. أَنِ ٱعْمَلْ سَـٰبِغَـٰتٍۢ وَقَدِّرْ فِى ٱلسَّرْدِ ۖ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌۭ

“Indeed, We granted David a (great) privilege from Us, (commanding:) “O mountains! Echo his hymns! And the birds as well.” We made iron mouldable for him, instructing: “Make full-length armour, (perfectly) balancing the links. And work righteousness (O family of David!). Indeed, I am All-Seeing of what you do.”

(Surah Saba, 34:10-11)