İbn Kayyim el-Cevziyye’nin Makâsıd Anlayışı
The Maqāsid Approach of Ibn Qayyim al-Jawziyya

Summary/Abstract: In this article, the science of the maqāsid which is one of the most important issues of fiqh method is discussed. Ibn Qayyim al-Jawziyya’s (d. 751/1350) views about the maqāsid are taken into the center. For this reason, the main purpose of this study is to identify and analyze his views. He made evaluations about the science of maqāsid in many of his works, especially in I‘lām al-Muwaqqi‘īn ‘an Rabb al-‘Ālamīn. However, he did not touch the classical theory of maqāsid, which was shaped within the framework of the necessity. Instead, he adopted an applied understanding of maqāsid. By emphasizing the benefits often, he mentioned that the shari’ah is based on wisdom and the servants’ benefits in the world and the hereafter. He clarified various fiqh sciences by means of the maqāsid. The qiyas, justification of provisions (ta‘līl), ijtihad, means (wasa’il) and change of judgment were among these sciences.Ibn Qayyim al-Jawziyya stated that there is a very close relationship between the maqāsid and qiyas. He emphasized the appropriate qualification that expresses the relationship among ‘illah (reason-cause). He said that the word of qiyas includes both valid and invalid qiyas. He used many phrases to express the qiyas that he deemed valid. He described the valid qiyas as a tool of measurement. Instead of invalid qiyas, he mentioned many words, especially invalid qiyas. He mentioned three different groups against the qiyas. According to his statements, the views of these three groups are inconsistent and criticized these views from various perspectives. The fourth view, which he mentioned and described as balanced, should be taken as the basis. Because the leading scholars are united in this view. He stated that the ‘illah in religious texts are clearly stated. The ‘illah in the verses are determined by Allah; the ‘illah in the hadiths are determined by Prophet. In this context, he has made feel the importance of the inductive method (istiqrā) to achieve the goals of religion. He attached great importance to the justification of the provisions. The provisions are handled in three groups: comprehensible with the reason, incomprehensible with the reason and those between the two. In fact, he stated that some defected provisions were considered as ritual. According to him, some issues such as iddah (period of waiting) are not rituals, because it is possible to understand the wisdom of iddah. It is seen that he pioneered scholars in the contemporary period on this issue. He has established a close connection between the maqāsid and ijtihad. According to his statement, the claims that the door of ijtihad was closed do not reflect the truth. Because to accept that these claims are true would mean the disappearance of science. Therefore, it is not possible to take these claims into account. He stated that the problems of fiqh should be solved with a vivid and effective understanding of ijtihad within the framework of maqāsid. In the context of the maqāsid, he also attached great importance to the issue of means. Because the means depend on the maqāsid, it follows its footsteps. According to him, both the aim and the means have become the purpose. For this reason, paths leading to haram are prohibited. If the paths leading to the haram are not prohibited, a situation such as encouragement to haram occurs. He stated that the words and actions that cause harm are combined under four groups. He said that changing the provisions is necessary for the benefit of people. In terms of changing the provisions, he has determined five elements as time, place, situation, intention and custom. According to him, the idea of changing the provisions has great benefits. Those who do not understand this benefit properly caused the people to have problems.Hence, Ibn Qayyim al-Jawziyya attached great importance to meaning and purpose besides the literal meanings of religious texts. As a result of this, he adopted the idea of changing the fatwa practically. On the other hand, he was generally opposed to cheating. In conclusion, it can be easily said that he made valuable contributions to the science of maqāsid. As a matter of fact, frequent reference to his views in today’s works confirms this claim.

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