1

MAQASID AL-QURAN: A SEARCH FOR A SCHOLARLY DEFINITION

By
Tazul Islam

Abstract
Maqasid al-Quran appears as an emerging science in the field of Islamic
studies that promotes a particular understanding of the Quranic discourse. As
scholars contributions in this subject are lacking a scholarly definition of this
very science, this study aims to formulate its definition in a scholarly manner. In
doing so, this research firstly presents the meaning of maqasid as well as the
Quran; secondly, it explores the key elements for this definition in scholars
views on this subject; finally, it formulates a definition for it in the light of these
elements and explains them in brief.
Introduction
Maqasid al-Quran (objectives of the Quran) is an emerging concept which promotes a maqasidic
understanding of the Quranic discourse. A number of prominent Muslim scholars like Abu Hamid al-
Ghazali (d.1111C.E.), Izz al-Din ibn Abd al-Salam (d.1261C.E.), Fakhr al-Razi (d.606A.H.), Ibn al-
Qayyim (d.751A.H.), Al-Shatibi (d.1388C.E.), Al-Biqai (d.885A.H.) Muhammad Abduh
(d.1905C.E.), Rashid Rida (d.1935C.E.), Badiuzzaman Said Nursi (d.1960C.E.), Ibn Ashur
(d.1973C.E.), Hasan al-Banna (d.1949C.E.), Muhammad Iqbal (d.1938C.E.), Sayyid Qutb
(d.1966C.E.), Abul Ala Mawdudi (d.1989C.E.), Izzat Darwazah (d.1987C.E.), Muhammad al-
Ghazali (d.1996C.E.), Yusuf al-Qaradawi (b.1926C.E.) and others have significantly contributed in
this subject. These valuable contributions by both traditional and contemporary Muslim scholars left a
legacy of a sizable and insightful literature which bears witness of a brilliant breakthrough conceptual
development of Maqasid al-Quran. However, the genesis of the concept of Maqasid al-Quran
formally came to the light when an apparent use of the precise term Maqasid al-Quran perhaps for
the first time occurred in al-Ghazalis (d.1111C.E.) treatise Jawahir al-Quran. Since then, this very
term keeps abreast with every pace of the fresh development in the Quranic literature and finally
reached at a stage where it is argued to be included in the prerequisite principles of the Quranic
exegesis (adab al-tafsir) by some prominent exegetes of the Quran like al-Tahir Ibn Ashur
(d.1973C.E.) and Izzat Darwazah (d.1987C.E.). In addition, a popular maqasidic trend is almost
commonly seen in a number of contemporary tafsir works such as Rashid Ridas (d.1935C.E.) Tafsir
al-Manar, Ibn Ashurs Tafsir al-Tahrir wa al-Tanwir, Abul Ala Mawdudis (d.1989C.E.) Tafhim al-
Quran, Sayyid Qutbs (d.1966C.E.) Fi Zilal al-Quran, Izzat Darwazahs al-Tafsir al-Hadith and
others. Despite a steady conceptual developments, a prolonged succession of precise use of this term,
its multi-dimensional relations with the Quranic exegesis and its sciences, a scholarly definition for
Maqasid al-Quran is still beyond. This article therefore aims to formulate a definition for the term
Maqasid al-Quran through a methodological process. Ironically, it will explore some key
constituents for its definition which are borne in the views of some prominent Muslim scholars. It will
again scrutinize how these constituents communicate with the fundamental concept of Maqasid al-
Quran.
The Meaning of Maqasid

Research Fellow Center of the Quranic Research (CQR) University of Malaya, Kuala Lumpur.
2

The term maqasid is the plural form of maqsad,
1
a passive participle derived from the root qasd.
With several sheds of meanings, the Quran and Sunnah both use the word qasd in different ways
such as:
a) Straightforwardness of the way:
2
} ,

, { And upon Allah is the responsibility

to explain the Straight Path;
3
commenting literally on the phrase qasd al-sabil in this verse,
some scholars illustrate it as such a straight path which got no curve.
4

b) Moderation:
5
}

, { And be moderate in thy pace;

6
qasd here refers to making
not hasty pace
7
and balancing between hastiness and slowness.
8
There are some prophetic
traditions corroborating this denotation: ,

, And always adopt a middle,

moderate, regular course whereby you will reach your target (paradise);
9

you must follow a moderate path.
10
According to some interpreters, the term qasd in these
traditions refers to moderation in word and action
11
and the middle of two ways.
12

c) Intending to head for a destination:
13
The Arab uses the phrase .' ,, (arrow hits the
target) with reference to this meaning.
14

However, being a passive participle, the term maqasid literally signifies intentions, purposes,
aims, ends, goals and objectives.
15
The Muslim scholars who are engaged in developing Islamic
maqasidic thought
16
use it with the meaning of intents or purposes as they use phrases like

1
Al-Zabidi, Muhammad bin Muhammad, Taj al-Arus (Dar al-Hidayah, n.d.), vol. 1: 66.
2
Al-Farahidi, Abu Abd al-Rahman al-Khalil, Kitab al-Ayn, ed. by Mahdi al-Makhzumi (Dar wa Maktabah al-
Hilal, n.d.), vol. 5: 54.
3
Al-Quran, 16:9.
4
Al-Tabari, Muhammad Ibn Jarir, Jami al-Bayan fi Tawil al-Quran, ed. by Muhammad Ahmad Shakir
(Muassasah al-Risalah, 2000), vol. 17:174. Abu Hafs Umar, al-Lubab fi Ulum al-Kitab (Beirut: Dar al-Kutub
al-Ilmiyyah, 1998), vol. 12:19. Sayyid Qutb, Fi Zilal al-Quran (Cairo: Dar al-Shuruq, n.d.), vol. 4: 2162.
5
Al-Zabidi, Taj al-Arus vol. 9: 39.
6
Al-Quran, 31:19
7
Al-Tabari, Jami al-Bayan fi Tawil al-Quran, vol.20: 146.
8
Al-Qurtubi, Shams al-Din, Al-Jami li Ahkam al-Quran, ed. by Hisham Samir al-Bukhari (Riyadh: Dar Alam
al-Kutub, 2003), vol.14:71. Fakhr al-Din al-Razi, Muhammad al-Shawkani, Abu al-Barakat al-Nasafi and some
others interpreted this term in the same way.
9
Narrated by Abu Huraira: Allah's Apostle said, the deeds of anyone of you will not save you (from the (hell)
fire)." they said, "even you (will not be saved by your deeds), o Allah's apostle?" he said, "no, even I (will not be
saved) unless and until Allah bestows his mercy on me. Therefore, do good deeds properly, sincerely and
moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and always
adopt a middle, moderate, regular course whereby you will reach your target (paradise). (Muhammad bin
Ismail al-Bukhari, al-Jami al-Sahih al-Mukhtasar (Beirut: Dar ibn Kathir, 1987), vol. 5: Hadith No. 6098).
10
Ibn Hanbal, Ahmad, Musnad Ahmad, Hadith no: 23755.
11
Al-Asqalani, Ahmad bin Ali bin Hajar, Fath al-Bari (Beirut: Dar al-Marifah, 1379 A.H), vol. 1: 94.
12
Al-Jazari, Abu al-Saadat al-Mubark bin Muhammad, al-Nihayah Fi Gharib al-Hadith wa al-Athar (Beirut:
al-Maktabah al-Ilmiyyah, 1979), vol. 4: 111.
13
Ibn Manzur, Muhammad bin Mukarram, Lisan al-Arab (Beirut: Dar Sadar), vol. 3: 353. Ahmad bin
Muhammad al-Fayumi, al-Misbah al-Munir (Beirut: Al-Maktabah Ilmiyyah, n.d.), vol. 2: 505.
14
Ibn Muhammad, Abu al-Qasim al-Hussain, Mufradat Fi Gharib al-Quran (Beirut: Dar al-Marifah, n.d.),
404.
15
Ruhi Balabakki, al-Mawrid (Beirut: Dar al-Ilm li al-Malayin, 2001), 862.
16
Islamic maqasidic thought refers to maqasid al-shariah which seems to be an independent discipline of study
in Islamic studies.
3

maqasid al-Shari
17
(the intents of Lawgiver), Maqasid al-shariah
18
(the purposes of Islamic law), al-
maqasid al-shariyyah
19
(legal intents), Maqasid al-tashrii
20
(purposes of legislation), Maqasid al-
Quran
21
(purposes of the Quran).
22

The Definition Of The Quran
The word quran is a verbal noun derived from the root qiraah.
23
It literally means reading or
recitation which happens in several Quranic verses as follows:

` .

,
`

`
.

' , ., 8
Establish worship at the going down of the sun until the dark of night, and (the
recital of) the Quran at dawn. Lo! (the recital of) the Quran at dawn is ever
witnessed.
24

` .

, 1
Lo! Upon Us (resteth) the putting together thereof and the reading thereof.
25

'

, 18
And when We read it, follow thou the reading.
26

Quoting Qatadah, Ibn al-Atiyyah states in his tafsir al-Muharrir al-Wajiz that al-Quran
means composition because when somebody intends to read something, he puts it together and
verbally composes.
27
The exegetes of the Quran mostly agree on the first meaning of the word
Quran.
28
However, in the technical sense, the Quran is defined by Muslim scholars with different
choice of phrases:
Abd Allah Ibn Masud
29
(d. 32 A.H.) says: The Quran is Allahs call to the Divine source of
provision (madabah Allah),
30
His rope, the illuminating light and the effective remedy. Whoever

17
Al-Shatibi, Ibrahim bin Musa, al-Muwafaqat, ed. by Abu Ubaidah (Dar ibn Affan, 1997), vol. 3: 133, 183,
and 411. Vol. 4: 24. vol. 5:135, 229 and 401.
18
Rashid Rida, Tafsir al-Manar (Egypt: al-Hayah al-Misriyyah, 1990), vol. 4:12. Vol. 4: 69.
19
Ibn Ashur, Muhammad al-Tahir, al-Tahrir wa al-Tanwir (Tunisia: Dar Sahnun, 1997), vol. 2: 400. Vol. 17:
267.
20
Al-Shatibi, al-Muwafaqat..vol. 2, p. 556.
21
Al-Ghazali, Abu Hamid, Jawahir al-Quran (Beirut: Dar Ihya al-Ulum, 1985), 23, 25. Some of many other
notable works which contain this term as follows: Qawaid al-Ahkam by al-Izz bin Abd al-Salam, al-
Muwafaqat by al-Shatibi, al-Tahrir wa al-Tanwir by Ibn Ashur, Tafsir al-Manar by Rashid Rida, ila al-
Quran al-Karim by Mahmud Shaltut.
22
Ibn Bayyah, Abd Allah, Alaqah Maqasid al-Shariah bi Usul al-Fiqh (London: Wimbledon, Al-Furqan
Islamic Heritage Foundation), 12-14.
23
Ibn Qutaybah, Abu Muhammad Abd Allah bin Muslim, Tafsir Gharib al-Quran, ed. by Ahmad Saqr (Beirut:
Dar al-Kutub al-Ilmiyyah, 1978), 33.
24
Al-Quran: 17:78
25
Al-Quran: 75:17
26
Al-Quran: 75:18
27
Al-Andalusi, Ibn Atiyyah, al-Muharrir al-Wajiz, ed. by Abd al-Salam al-Shaqi (Beirut: Dar al-Kutub al-
Ilmiyyah, 1993, vol. 1.), 56.
28
Abul Qasim Mahmud al-Zamakhshari, Ibn Atiyyah al-Andalusi, Abul Hasan Ali Al-Mawaridi, Fakhr al-
Din al-Razi, Muhammad Ibn Jarir al-Tabari and others. For more details, see the interpretation of the above
mentioned verses in their tafsir works.
29
He is well-known for being of the first six people who accepted Islam, his close companionship with the
Prophet, being one of the best memorizers of the Quran and for his hypothetical opinion approach to exegesis
with regards to jurisprudential matters. He is the founder of the Kufa School of exegesis.
4

holds it becomes secured. Whoever follows it receives salvation and remains on the straight path
abstaining from deviation.
31

Shams al-Din Al-Qurtubi (d.671A.H.) states: The Quran is a name of uncreated speech of
Allah (swt); an attribute to the One Who has no parallel and counterpart; a light derived from His
Self;
32
revealed to the Prophet (pbuh) as his miracle, committed to memories, uttered by tongues,
written in the copies, distributed as Surahs and verses, free from any addendum and curtailment in its
alphabets and words.
33

Ibn Kathir (d. 774 A.H.)opines: The Quran is Allahs word, His revelation, His enduring
rope and straight path, and the most sublime book sent by Him to the Prophet (pbuh) which includes
two things: tidings and quest. The truth is His tidings and the justice is his quest.
34

Ibn Qudama al-Maqdasi (d. 715 A.H.) says: The Quran is an unmistakable book of Allah
(SWT), His enduring rope and straight path, and sent in explicit Arabic by the Sustainer of all beings
to the mind of the Prophet (pbuh) through Jibril in uncreated form.
35

Ali bin Muhammad Al-Jurjani (d. 816 A.H.) points out: The Quran sent down upon the last
Prophet Muhammad (pbuh), as written scriptures, transmitted successively (mutawatir) from him in
an undoubted form.
36

These definitions categorically reveal several facts about the Quran such as its source which
refers to Allah (swt) who reveled it and all words it containing belonging solely to Him; its mediator,
which refers to the Angel Jibril who conveyed its words to Prophet Muhammad (pbuh); its recipient,
Prophet Muhammad (pbuh) who is nominated as the final messenger of Allah (swt); its content,
which is the divine guidance to the right path; its language, which is Arabic; and its nature, which
refers to whether it is created or uncreated. In fact, these issues are explicitly corroborated by the
verses of the Quran and commonly accepted by Muslim scholars except the issue of its createdness.
It seems that this aspect is added to the definition of the Quran as a result of a theological debate
between Mutazila and Ahl al-Sunnah.
37


30
According to Ibn Manzur, madabah refers to the feast prepared by a host who intends to invite people to it.
(Lisan al-Arab, Beirut: Dar Sadir, first edition, vol. 1, p. 206. The author of Taj al-Arus Muhammad bin
Muhammad says this word is used as a metaphor to the Quran in the sense that the Quran is prepared by Allah
(swt) for the welfare of mankind and they are invited to it. (Muhammad bin Muhammad, Taj al-Arus, Dar al-
Hidayah, p. 277).
31
Al-Nisapuri, Muhammad bin Abd Allah al-Hakim, al-Mustadrak Ali al-Sahihayn (Beirut: Dar al-Kutub al-
Ilmiyyah, 1990, vol. 1), 741. There is disagreement on the authenticity of this Hadith. al-Hakim al-Nisapuri
categorizes this Hadith as authentic but the sequence of narration stopped unto Abd Allah Ibn al-Masud.
Therefore, it became Mawquf Hadith and due to this interruption this narration is suspected to be Abd Allah
Ibn al-Masuds word, not the word of the Prophet (pbuh). (Ibn Kathir, Tafsir al-Quran al-Azim (Dar Taybah,
1999, vol. 2), 89.
32
Al-Qurtubi, Al-Jami li Ahkam al-Quran, vol.1:4.
33
Ibid., vol.1:80.
34
Ibn Kathir, Ismail bin Amr, Tafsir al-Quran al-Azim (Dar Taybah: 1999), vol.1, p. 139; vol. 4, p. 476; vol.
6, p. 490; vol. 8, p. 217.
35
Ibn Qudma Al-Maqdas, Abd Allah bin Amad bin Muhammad, Lamah al-Itiqad (Saudi Arabia: the
Ministry of Endowment and Islamic Affairs, 2000), 15.
36
Al-Jurjani, Ali bin Muhammad, al-Tarifat, ed. by Ibrahim Abyari (Beirut: Dar al-Kitab al-Arabi, 1405
A.H), 223.
37
The following comment of Al-Tahawi on this issue discloses how severe the nature of this debate was. The
Quran is originated from Allah as articulated speech in an unknown manner (bila kayfiyyah). Allah revealed it
to His Prophet by inspiration (wahy). The Believers bear witness to its revelation. They are certain that is the
actual speech of Allah. It is not created like the speech of human beings. Whoever hears it and thinks it is the
5

However, the Quran is generally Allahs speech revealed to Prophet Muhammad (pbuh) in
Arabic with definite purposes and transmitted to us by continuous testimony (tawatur),
38
which is
collectively written in chapters consisting of 114 Surahs begining with Surah al-Fathah and end with
Surah al-Nas,
39
and whose recitation is accepted as a worship.
40

The Constituents For The Definition Of Maqasid Al-Quran
Precisely, the use of the term Maqasid al-Quran is traced back to the eleventh century (C.E). Al-
Ghazali (d.1111 C.E.) is perhaps the first well-known scholar who pioneered in this subject in his
book Jawahir al-Quran.
41
Since then up to the contemporary time, a significant amount of
literature has been produced on this subject by the prominent Muslim scholars. In spite of this notable
attention from scholars, any scholarly definition of Maqasid al-Quran has yet to be formulated.
However, as the basic function of a definition is to provide a general demarcation of the subject under
consideration so as to isolate it from other linguistic terms,
42
it is essential to present a general
overview of this subject which contains conceptual clues and constituents that facilitate in constituting
a definition for it. In order to find out those clues and constituents, the views of some eight prominent
Muslim scholars on this subject are presented hereinafter.
The concept of Maqasid al-Quran in al-Ghazalis view is entirely concerned with one of the
two categories of religious sciences prescribed in the Quran, firstly, the sciences of shell, denoting an
allegorical meaning of the exterior knowledge branches of five sciences as follows: (1) Arabic
linguistics stemmed from the Quranic words; (2) Arabic grammar stemmed from the Quranic
syntax; (3) the science of readings stemmed from the various syntaxes of the Quran; (4) the science
of phonetics stemmed from the manner of pronouncing Quranic letters; and (5) outward exegesis of a
word carrying an apparent meaning. These are the sciences of the shell and the rind and the exterior of
the Quran.
43
Secondly, the sciences of the core [of the Quran] which has two grades: higher and
lower. The lower grade includes three sciences: (1) the knowledge of the stories [narrated] in the
Quran; (2) Gods argument with the infidels and His dispute with them. The science of theology (ilm
al-kalam) stems from this division; and (3) the knowledge of the bounds (hudud) [of legal judgments].
The higher grade of the sciences of the core [of the Quran] consists in those important sciences which
are the precedents and roots [of the three sciences already mentioned]. The noblest of these higher
sciences is knowledge of God and the Last Day, knowledge of the straight path and of the manner of
traversing it.
44
According to al-Ghazali, the first category of these two has hardly any connection with
Maqasid al-Quran because it is in fact an organic structure of the Quran. However, the second is
totally engaged with it and consists of the conceptual framework of the Quran. Al-Ghazali asserts

speech of man is an infidel. [Ibn Abi Al Izz, Commentary on the Creed of At-Tahawi, Translated by
Muhammad Abd al-Haqq Ansari (Saudi Arabia: Riyadh, Imadat Al-Bahth Al-Ilmi, 2000 C.E.), 96.]
38
Mohammad Hashim Kamali, Principles of Islamic Jurisprudence (UK: Cambridge CBI, the Islamic text
society, 2008) 16.
39
Ibn Ashur, Al-Tahrir wa Al-Tanwir (Beirut: Muassasat al-Tarikh, 2000), vol.1: 71.
40
Manna Qattan, Mabahith fi Ulum al-Quran (Maktaba al-Maarif, 2000), 17.
41
Jawahir al-Quran is a book outlines fundamentals of understanding the Quran. It is the source for much
of what we know concerning al-Ghazali's own views on Quranic Scripture. Thr oughout t he book
t her e i s an emphasi s upon employing what the author considers to be the correct method of
apprehending this Holy Book, i.e. upon penetrating into the depth of the inner, hidden meanings of the
Quranic verses, without merely being content with their outward meanings, like a diver's diving down to the
depths of a fathomless ocean in order to bring out the hidden pearls and treasures.
42
Louay Safi, The Foundation of Knowledge: A Comparative Study in Islamic and Western Method of Inquiry
(Malaysia: Selangor, Jalan Sultan, International Islamic University Press, 1996), 78.
43
Al-Ghazali, The Jewels of the Quran: Al-Ghazalis Theory, translated from Arabic by Muhammad
Abul Quasem (Kuala Lumpur: the University of Malaya Press, 1989), 34-35.
44
Ibid.,.. 37-40.
6

that this category represents the core of the Quran and Maqasid al-Quran; in his presentation, it is
synonymous to its underlying wisdom and its purest core.
45
His illustration of this core includes all the
universal purposes of the Quran
46
that he has identified as knowledge of God
47
and the Last Day and
knowledge of the straight path.
In the above discussion, two decisive clues are apparently manifested: firstly, recognition of
Maqasid al-Quran as a science, and the term science is used in al-Ghazalis Jawahir al-Quran in
a loose sense; it means knowledge, subject of study or intellectual discipline.
48
Being a science,
Maqid al-Qurn is thus a systematically organized body of knowledge that deals with the
conceptual framework of the Quran. Secondly, considering Maqasid al-Quran as the core of the
Quran, any attempt devoid of maqasidic perspective in approaching the subject matter of the Quran
would be considered as a peripheral task.
Izz al-Din ibn Abd al-Salam (d.660 A.H/ 1261 C.E): Izz al-Din ibn Abd al-Salam is one of
the theorists of the concepts maslaa and mafsadah which are in fact the core of Maqasid al-shariah.
His remarkable book, Qawaid al-Ahkam fi Masalih al-Anam, is almost entirely devoted to explaining
this concept. While discussing Maqasid al-Quran, he also relates it to the concepts of maslahah and
mafsadah. Unlike other scholars, his identification of the maqasid of the Quran remains indefinite.
Without pinpointing them, he states that most of the maqasid of the Quran are manifested either
through the commands in pursuit of achieving what is beneficial and the causes which contribute to it,
or through the prohibitions against the pursuit of what is harmful and the causes which contribute to
it.
49
He further adds that if we explore maqasid of the Quran and Sunnah, we then come to know
that Allah (swt) commands to be in pursuit of what is good and prohibits to be in pursuit of what is
evil.
50
This identification seems to be restricted within the extent of commands and prohibitions that
the Quran contains. Thus, it fails to uphold a universal outlook of the Qurans maqasid because it
represents a certain portion of the Quranic verses where there are other provisions in it which do not
necessarily contain commands or prohibitions. Yet, his view provides a very important
methodological clue that concerns the methodology of identification of Qurans maqasid. As he
asserts that the maqasid could be understood from both maslahah and its causes, it seems that he
considers the means to reach the maqasid are similarly maqasid. It then in fact widens the scope of
discovering maqasid.
Ibrahim bin Musa Al-Shatibi (d.790A.H/1388C.E): Al-Shatibi is a venerable Islamic scholar
who was qualified to engage in independent interpretation of Islamic Law and its sources. His
writings, especially al-Muwafaqat, have been studied with great interest and appreciation ever since
ancient times.
51
His distinctive thought on maqasid continues to gain ever increasing respect. As far as
Maqasid al-Quran is concerned, he uses the term exactly and indicates to a notable idea through
linking it to the understanding of the Quran. While interpreting the verse Do they not then think
deeply (yatadabbarun) in the Quran, or are their hearts locked up (from understanding it (Al-

45
Al-Ghazali, Jawahir al-Quran, Jawahir al-Quran..23.
46
Ibid., Along with the universal ones, there are three secondary or complementary Maqasid as follows:
description of the state of respondents to the call to Allah (SWT), description of the condition of the deniers,
teaching how the way-stations on the journey to Allah (SWT).
47
Knowledge of God in al-Ghazalis view includes three things: knowledge of His Self, knowledge of His
Attributes and knowledge of His Actions.
48
Ibid., 20.
49
Ibn Abd al-Salam, Izz al-Din, Qawaid al-Ahkam fi Masalih al-Anam, ed. by Mahmud bin al-Talamiz al-
Shanqiti (Beirut: Dar al-Maarif, vol.1), 7.
50
Ibid., vol. 2, p. 160.
51
Al-Raysuni, Ahmad, Imam al-Shatibis Theory of the Higher Objectives and Intents of Islamic Law, translated
from Arabic by Nancy Roberts (Kuala Lumpur: Islamic Book Trust, 2006), 77.
7

Quran: 47: 24), he points out that tadabbur in this verse denotes looking into Maqasid al-Quran
because the verse addresses who overlooks them.
52
However, tadabbur, according to scholars, denotes
understanding what is underlying,
53
open-heartedly contemplating,
54
thinking,
55
and above all a
method of correct viewing that uncovers the reality.
56
Since tadabbur is looking into Maqasid al-
Quran, it in fact makes its appearance as a methodology of understanding the Quran. The Quran
therefore, introduces tadabbur as one of its maqsad in the following verse:

'

, =

. ,

,'

,`

, , `' ,
(This is) a Scripture that We have revealed unto thee, full of blessing, that they
may ponder its revelations, and that men of understanding may reflect. (Al-
Quran, 38: 29)
Burhan al-Din Abu al-Hasan Ibrahim al-Biqai (d. 885 A.H): Al-Biqai is perhaps the most
prolific author among traditional Muslim scholars who notably contributed to Maqasid al-Quran.
57

Along with his tafsir, he authored a book overwhelmingly devoted in discussing the maqsad that are
distributed all over the Surahs of the Quran. According to him, every Surah has a particular purpose
and all the verses in it are instances of that purpose.
58
For example, Surah Yasins main purpose is to
establish messengership but there are some other purposes in it that qualify the main purpose.
Moreover, he places maqasid in an attributive position while pointing to the reasons why the Quran is
glorious. He then includes the highness and abundance of purposes (maqasid) in some other reasons
such as Qurans miraculous reach to the unity of meanings, sublimity of synthesis, grandness of
vocabularies, harmony in alphabets, loftiness of coherence and artistic beauty of minute exposition
which attribute the Quran to be exalted.
59
In addition, loftiness of a Surah also depends on the
amount of the objectives it carries. The loftiest Surah is the one which contains the loftiest purposes.
In this sense, he considers al-Fatihah as the loftiest Surah because it carries the loftiest purposes than
other Surahs.
60
With this functional role and attributive nature, Maqasid al-Quran could be a
judgmental tool in determining what type of exegesis of the Quran should be considered as an
exalted one among others. According to al-Biqais thesis, it is logical to view that the maqasidic
interpretation of the Quran is the most exalted one because the loftiest aspect of the Quran is
highlighted in this interpretation.
Rashid Rida (d.1354 AH/ 1935 C.E): Rida makes an especial focus on Maqasid al-Quran in
his Tafsir al-Manar and his treatise al-Wahy al-Muhammadi. His view on this subject seems
comparatively detailed but mainly concerned with a logical and theoretical response to
misunderstandings about Islam.
61
Furthermore, being an Islamic reformer,
62
he coloured the whole

52
Al-Shatibi, al-Muwafaqat, vol.4:209.
53
Ibn Ashur, Al-Tahrir wa al-Tanwir, vo. 26, p. 113.
54
Ibn Hayyan al-Andalusi, Muhammad bin Yusuf, Tafsir al-Bahr al-Muhit (Beirut: Dar al-Kutub Ilmiyyah,
2001, vol. 3), 317. Al-Khazin, Tafsir al-Khazin (Beirut: Dar al-Fikr, 1979, vol. 1, p. 563.
55
Ibn Abbas, Tafsir Ibn Abbas (vol. 2), 31. Al-Tabari, Tafsir al-Tabari, vol. 22, p. 179.
56
Sayyid Qutb, Fi Zilal al-Quran (Cairo: Dar al-Shuruq, vol. 2), 721.
57
Al-Biqai views the higher purposes of the Quran are recognition of four fundamentals: divinities, prophecies,
hereafter, and determinism. (al- Biqai, Burhan al-Din Abu al-Hasan Ibrahim, Nazm al-Durar (Beirut: Dar al-
Kutub Ilmiyyah, 2002, vol. 4), 442.)
58
Burhan al-Din Abu al-Hasan Ibrahim al-Biqai, Masad al-Nazr li al-Ishraf Ala Maqasid al-Suwar (Riyadh:
Maktabah al-Maarif, 1987, vol. 1), 182.
59
Ibid., vol. 3: 14-15.
60
Ibid., vol. 1:209.
61
Rida argues that the Quranic provisions could be the best solution to the contemporary social ills and moral
degeneration, but mankind is not following them because of misunderstanding about the Quran, more
8

concept of Maqasid al-Quran by the notion of reformation. For example, pointing to the underlying
wisdom of the historical events of the Quran, he asserts in Tafsir al-Manar that the events, their time
and space are not the concern of Maqasid al-Quran. Rather, the principles of religion and dimensions
of reformation containing in them are its concern.
63
However, Rida introduces Maqasid al-Quran as
fiqh
64
which literally signifies knowledge of something and its understanding,
65
insight,
66
and
understanding the purpose of a speakers speech.
67
Thus, in a broader sense, Maqasid al-Quran can
be understood as a method which concerns with understanding Allahs speech, its insight and
purpose.
Badiuzzaman Said Nursi (d.1960 C.E.): In Nursis view, the main elements of the Quran
are similarly the fundamental purposes of the Quran. They are fourfold: divine unity, prophethood,
resurrection of the dead and justice.
68
So, these are the foundations on which the whole Quran stands
upon. Since they are the fundamental elements and purposes, they are seen in the whole Quran and
manifested in every Surah, in every phrase and even in every word.
69
Nursi, however, interpreted
Surah al-Fatihah according to this above mentioned notion. It is notable that Maqasid al-Quran is
seen as prime constituents of the Quran which bind all of its contents in a firm integration.
Muhammad Al-Tahir ibn Ashur (d. 1395 A.H/ 1973 C.E): Ibn Ashur expounds his view of
Maqasid al-Quran in the backdrop of discussing what should be the objective of an exegete.
Therefore, to him, the whole concept of Maqasid al-Quran is concerned with the methodology of
tafsir. Although he is a champion of tafsir bi al-ray, he strongly opposes any kind of interpretation
contradicting the objectives of the Quran. He asserts that the main task of an exegete should be the
illustration of Qurans objective, and based on this maqasidic dimension, the value of tafsir should be
evaluated. Thus, he must possess knowledge of Maqasid al-Quran.
70
The above statements clearly
indicate two important points: firstly, it seems that Maqasid al-Quran is considered as one of the
criterion of tafsir that should be undergone during the interpretation of the Quran; secondly, it is
again regarded as a criteria of evaluating the value of any Quranic exegesis.
Izzat Darwazah (d. 1404 A.H/ 1985 C.E): Izzat Darwazah includes Maqasid al-Quran in
the principles of Quranic exegesis and conditions that tafsir should be exposition of Qurans
purposes
71
because the contents of the Quran are of two kinds: firstly, fundamentals (usus) which is
the core as it comprises the objectives of Quranic revelation and the prophetic message which are
symbolized as principles, basics, rulings, laws and teachings; secondly, the means (wasail) which
comprises issues like stories, warnings, good tidings, condemnations, dialectics, referential
arguments, reminders, encouragement in pondering over natural phenomena and soon. Ironically,
according to him, means are the supportive elements to the fundamentals in making their way
forward. In addition, the means always revolve around the fundamentals and fundamentals are the

specifically about its inimitability, laws, reform capacity and its being last and complete religion of Allah. (al-
Wahy al-Muhammadi, p. 60-63)
62
Charles Kurzman, Modernist Islam, 1840-1940: a sourcebook (New York, Oxford University Press, 2002),
77.
63
Rashid Rida, Tafsir al-Manar.vol.12, p. 84.
64
Rashid Rida, Tafsir al-Manar .vol. 5, p. 329.
65
Ibn Manzur, Lisan al-Arab.......vol.13, p. 522.
66
Ibrahim Mustafa, Mujam al-Wasit (Dar al-Dawah,), vol. 2: 698.
67
Al-Jurjani, al-Tarifat216.
68
Bediuzzaman Said Nursi, Signs of Miraculousness, translated by Sukran Vahide (Istanbul: Sozler
Publication, 2007), 19.
69
Ibid., 20.
70
Ibn Ashur, Al-Tahrir wa Al-Tanwir ..vol.1: 36.
71
Izzat Darwaza, al-Tafsir al-Hadith (Cairo: Dar al-Ihya al-Kutub al-Arabiyyah), vol. 1: 7.
9

core of the Quran.
72
Thus, in Izzat Darwazahs outspoken view, explaining maqasid of the Quran
and their means remains the central concern of Quranic exegesis and anything otherwise would be
regarded apart from its contents. His tafsir work al-Tafsir al-Hadith is the best example of this kind.
The Definition Of Maqasid Al-Quran
The above mentioned scholarly views and portrayals of Maqasid al-Quran reveal some considerable
salient features of the subject that could play a decisive role in constituting a definition for it. In their
portrayals, Maqasid al-Quran is a science, a kind of fiqh, the loftiest core of the Quran, a union of
maqasid and wasail (means) representing the whole Quran, a method of understanding the intents of
Allah (swt), a criteria and principle of Quranic exegesis. In light of these aforementioned clues,
Maqasid al-Quran is a science of understanding the core of Quranic discourse in light of its
purposes (maqasid) which corroborated by their means (wasail) and distributed upon only the
understandable (muhkam) verses of the Quran.
According to this definition, the whole notion of Maqasid al-Quran is argued to be a
distinctive science employed in understanding the Quranic discourse in light of its purposes because,
as science is a systematically organized body of knowledge about a particular subject, Maqasid al-
Quran is also concerned with a systematic methodological process. For example, being a principle of
exegesis,
73
it requires some effective methodologies such as istiqra (induction), talil (raison dtre)
and other methodological tools which help in determining the maqasid of any particular verse or of a
group of verses or the universal ones.
74
Maqasid in terms of its principles and objectives,
fundamentals and particulars, its types and stages, its approaches and means, constitutes a
distinguishing methodology of thinking and viewing, analyzing and evaluating, reasoning and
constructing.
75
Furthermore, since knowledge of Allah (swt), His names, attributes and actions are
evidently considered as a science of tawhid, with the same logic, knowledge of His intents should be
considered as a science.
As to the core of the Quranic discourse, the Quran is the speech of Allah (swt) that
addresses jinn and mankind. His addresses undoubtedly revolve around some definite purposes. Any
address devoid of aim is an unwise and vain attempt. The speech of Allah (swt) (Kalam Allah) is free
from such defect and credited with wise purpose. As themes are approached for purpose, so the
purpose is the essence.
Regarding corroborated by wasail, logically it is impossible to reach any aim without
resorting to the proper means leading to it. Some Muslim scholars, like Ibn Taymiyyah and Ibn al-
Qayyim, agree on this idea. Ibn al-Qayyim clarifies that means and causes are not mentioned for
serving themselves, but they are wholly devoted to their purposes.
76
While there are purposes
(maqasid) which cannot be reached without causes and means, their means and causes therefore are
their accessories.
77
The existence of a objective (maqsad) in the Quran entails the existence of its

72
Izzat Darwaza, al-Tafsir al-Hadith ..vol. 1: 157.
73
Any interpretation of the Quran must follow an acceptable methodological process. Otherwise, it would be
regarded as a dispraised or objectionable opinion (al-rai al-madhmum). In Several contemporary tafsirs such as
Rashid Ridas Al-Manar, Ibn Ashurs al-Tahrir wa al-Tanwir, Sayyid Qutbs Fi Zilal al-Quran, Abul Ala
Mawdudis Tafhim al-Quran, Mahmud Shaltuts Tafsir al-Quran al-Karim, a maqasidic approach of
interpretation takes precedence. Thus, it should be seen as a method of exegetes (manhaj al-mufassirin).
74
While the Quran is the speech (kalam Allah), Maqasid al-Quran is in fact Allahs intents. Any haphazard
makings in discovering Allahs intents might not get the actual ideas. Therefore, in this case, a set of well-
grounded methodologies is required to be followed as maqasid al-Shariah does.
75
Raysuni, Ahmad, Al-Fikr al-Maqasidi (Beirut: Dar al-Huda, 2003), 99.
76
Ibn al-Qayyim, Ilam al-Muwaqqiin, ed. Taha Abd al-Rauf Saad (Beirut: Dar al-Jil, 1973), vol. 4:373.
77
Ibid., vol. 3:135.
10

means (wasail) which play the fundamental role in attaining that very objective. Most of the
functions and rituals in the Quran are used as means unlike the values and virtues which are
introduced as purposes. For example, gaining God-consciousness (taqwa) is presented in several
verses of the Quran as a maqsad:

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O mankind! Worship your Lord (Allah), Who created you and those who were
before you so that you may become Al-Muttaqun. (Al-Quran, 2: 21)

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And (O Children of Israel, remember) when We took your covenant and We raised
above you the Mount (saying): "Hold fast to that which We have given you, and
remember that which is therein so that you may become Al-Muttaqun. (Al-Quran,
2: 63)
,

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, 18
O you who believe! Observing Al-Saum (the fasting) is prescribed for you as it
was prescribed for those before you, that you may become Al-Muttaqun. (Al-
Quran, 2: 183)

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And verily, this is my Straight Path, so follow it, and follow not (other) paths, for
they will separate you away from His Path. This He has ordained for you that you
may become Al-Muttaqun. (Al-Quran, 2: 153)
These four verses contain four means (wasail): worship, fulfillment of the covenant with
Allah, fasting and following the straight path which commonly leading to the purpose of attaining
taqwa.
The muhkam verses are embodied in clear and lucid language and whose meaning is not liable
to any ambiguity and equivocation.
78
The Quran itself describes them as umm al-kitab, (the core of
the Book). It is He Who has revealed the Book to you. Some of its verses are absolutely clear and
lucid, and these are the core of the Book. (Al-Quran, 3: 7) This term is interpreted by many exegetes
of the Quran as foundation of the Quran,
79
the core of the Quran, etc. because they are the
verses which fulfill the true purpose for which the Quran was revealed.
80
So it is arguable that
maqasid of the Quran could be understood only from the muhkam verses and its scope is limited
within them.
Conclusion

78
Sayyid Abul Ala Mawdudi , Towards Understanding the Quran (Tafhim al-Quran), translated by Zafar
Ishaque Ansari & Abdul Aziz Kamal, al-Quran, 3: 7, www.tafheem.net, rendered 1
st
March 1, 2011.
79
Ibn al-Kathir, Tafsir al-Quran al-Azim, vol. 2: 6, Al-Mawaridi, Abu al-Hasan, al-Nukat wa al-Uyun
(Beirut: Dar al-Kutub al-Ilmiyyah), vol. 1:370.
80
Sayyid Abul Ala Mawdudi , Towards Understanding the Quran www.tafheem.net, rendered 1
st
March 1,
2011.
11

Since a definition is a concise form of an idea or concept, this article defines what is the concept of
Maqasid al-Quran. In doing so, this study follows a systematic way which includes firstly, the
meanings and definitions of the terms maqasid and al-Quran. Secondly, it explores the
constituents for the definition of Maqasid al-Quran in the views of eight traditional and modern
Muslim scholars who marked their notable contributions in this subject. Remaining not dependent
only on the constituents extracted from scholars views, the researcher adds some others constituents
which are understood from the total appearance of the concept of Maqasid al-Quran. Thirdly, it
presents the definition based on the constituents. Finally, the study briefly elaborates the key
components of this definition and shows how they correspond with the main concept.