Considering religious interests in the reasoning of Islamic rulingse Study

Abstract

The reasoning behind Islamic rulings holds great significance, as it is one of the most debated issues in the field of Usul al-Fiqh (principles of Islamic jurisprudence), around which jurists, scholars of Usul, and theologians have long disputed. Scholars have made efforts to uncover the reality and cause of this disagreement. Despite the differing opinions, all scholars agree that Islamic rulings are established to realize benefits (masalih) and prevent harms (mafasid) in both this world and the Hereafter. The majority of scholars who affirm the authority of analogical reasoning (qiyas) have cited this as evidence for its validity and have used it to oblige those who disagree.
Upon examining the Qur’an and the Sunnah, it becomes clear that the Divine Legislator (Allah, Glorified be He) did not limit the linkage of rulings to worldly interests alone; rather, religious interests also played a significant role. This observation has prompted deeper reflection and contemplation upon the Qur’an and the Sunnah to better understand this diversity in reasoning based on meanings that encompass appropriate benefits.
This study aims to explore the various types of interests upon which rulings can be based, and to encourage further contemplation and reflection on the verses that include legal rulings, in order to discern the wisdom behind them. The research addresses the terms ‘illah (legal cause), hikmah (wisdom), and maslahah (benefit), and the relationship between them. It also discusses the permissibility and significance of reasoning behind rulings in general, and more specifically the reasoning based on benefits and wisdoms, along with their applications.
Among the study’s findings is that incorporating both worldly and religious benefits and wisdoms in the reasoning of rulings reflects the perfection and beauty of Islamic law. Furthermore, surveying the components of Sharia shows that rulings are indeed based on wisdoms and interests, since the aim of legislation is to bring about benefit, repel harm, or achieve both. Reasoning based on wisdom fulfills this objective. Moreover, such reasoning is a form of ijtihad grounded in the consideration of the higher objectives and universal principles of Sharia, which empowers the jurist to address unprecedented and continually emerging issues.