Description

In the Islamic tradition, fiqh (Islamic law) is generally regarded as the science of furu’al-din (matters complementary to the Islamic faith), as opposed to kalam (Islamic theology) which is known as the science of usul al-din (matters primary to the Islamic faith). Over time, however, fiqh has significantly surpassed Kalam in terms of cognitive maturation and epistemic development. In The Higher Objectives of Islamic Theology, Mohammed Gamal Abdelnour argues that far too little attention has been paid to parallel developments in Islamic theology. Consequently, the theological project in the Islamic tradition has largely become limited to definitions and deliberations about the nature and qualities of the transcendent God, and has barely developed as a systematic discipline devoted to the higher objectives of Islamic theology, similar to those of Maqasid al-Shari?a (higher objectives of Islamic law).

Addressing this gap and drawing on the full-fledged genre of Maqasid al-Shari?a, this study aims to develop a genre of Maqasid al-?Aqida (higher objectives of Islamic theology) based on a scheme of core values (Truth, Justice, Beauty), instead of a scheme of hudud (penalties). Arguing that the tradition’s current overemphasis on law (Justice) has relegated both theology (Truth) and Sufism (Beauty) to the periphery of the tradition, Abdelnour illustrates how this marginalisation of theology and Sufism leaves less room for an “ethical Islam” and instead prioritises “legal” and “political Islam.” In shifting the focus from law to theology, the book thereby grapples with such questions as: why did Islamic theology fail to develop a systemic genre of Maqasid al-?Aqida? How do we chart out a map to guide the process of founding such an area? In what ways can the emerging Maqasid al-?Aqida benefit from the well-established Maqasid al-Shari?a? What are the ramifications of having an underdeveloped theology?

Publisher Review

Describing this study in lofty terms such as highly original, truly groundbreaking, and pioneering does not do it justice. I found this book to be all this, but also a profoundly perspicacious reflection upon the purpose of the Islamic faith. This book should be read by all students of Islamic studies and comparative religious studies. But it is an especially indispensable source to all readers interested in the future of Islamic ecumenism. * Khaled Abou El Fadl, Omar and Azmeralda Alfi Distinguished Professor of Law, UCLA School of Law * Abdelnour ventures into retrieving the purpose of theology in Islamic thought. He draws on early literary genres in a bid to grapple with a more normative, rather than a defensive posture for theology. Bold in his aspiration, this book will spark energetic conversation among various stakeholders in these debates. * Ebrahim Moosa, Mirza Family Professor of Islamic Thought & Muslim Societies, the University of Notre Dame * Mohammad Gamal Abdelnour has written a book that is both deeply rooted in Islamic intellectual traditions and also thoroughly engaged with vital contemporary debates in theology and philosophy. The book draws on longstanding ideas of the Maqasid al-Shari?a, or the higher purposes of the law, to develop an account of the higher objectives of Islamic theology. This innovative and convincing engagement between jurisprudence and theology offers a creative argument for how Muslims can understand faith, moral action, and religious difference in the contemporary world. Abdelnour is an exciting new voice in the revival of Islamic theology and the book contributes not only to Islamic Studies, but also to comparative theology, philosophical theology, and intellectual history. * Joshua Ralston, Reader in Christian-Muslim Relations, University of Edinburgh *