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Imam Al Shatibi had studied the works of earlier scholars, such as Imam al-Ghazali, who had also touched on this question. The innermost circle deals with the essential laws in relation to the five basic interests of life. The third, outermost circle consists of laws formed by finer elements of social practices such as modesty, cleanliness, and other cultural norms. He explains that benefits maslaha do not exist in a pure and absolute form, but are mixed with discomfort, hardship, or other painful aspects mafsada , because the world is created from a combination of opposites, with hardship comes benefit and ease.
Imam al Shatibi also classified human needs into three categories, the inevitable daruriyyah , the needed hajiyyah and the luxuries or refinements tahsiniyyah. Imam al-Shatibi, wrote that it is incumbent upon the Mufti religious leader to carry people on a way that is balanced and moderate. Enable people to observe the rights of self, family and society. If people are so engrossed in rituals and acts of worship that they neglect the things around them, or are forced to neglect them, then the world will fall into chaos, and a stain will appear in their hearts towards worship.
Rather it is a sunnah act of the prophet that the day be split into three six hour portions, the first six hours for work, the second six hours for family and the third six hours worship and what remains for the self and sleep. The muslim work day begins soon after the fajir morning prayer and the day is divided from this point on.
The difference between this system and modern times is the balance it creates in the individual, family and ultimately society. Another difference is that the muslim week begins on Sunday and ends on Saturday, muslims however worked seven days a week, although shorter days, and generally took half a day of on Friday for congressional prayer.
In the long term people where less stressed, happy and could dedicate more time to family, themselves and their pursuits. Yet this is a definitive conclusion which is drawn from the collective reading of a variety of textual proclamations. Yet just as there is wisdom behind mentioning something specifically there is also wisdom behind not mentioning something and this is illustrated by the Hadith regarding the sahabah companions who used to ask the prophet about the minutest details of the religion until He saws advised them that the Jews did such a thing and their messenger answered their questions, but this only increased the burden that was placed on them.
When a law or advice is mentioned specifically by Allah and his messenger saws it becomes obligatory on the people to act upon it, so there is mercy Rahma in silence. This is because of the element of Human Judgment regarding what ultimately benefits or harms man, there is no definitive answer to this question and the solutions are largely at the logic and rationale of the Judge. THIS DIVINE WRIT — let there be no doubt about it, it is [meant to be] a guidance for all the God-conscious who believe in [the existence of] that which is beyond the reach of human perception ghayb, the quantum universe , and are constant in prayer, and spend on others out of what We provide for them as sustenance; and who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time on earlier prophets , for it is they who in their innermost are certain of the life to come!
It is they who follow the guidance [which comes] from their Sustainer; and it is they who shall attain to a happy state!
He died 8th Shabaan H in Granada. The date and place of his birth are unknown. However, one of his surnames, "As-Shatibi", points to the city Jativa, which indicates that he was a descendant of the migrants from that town. He belonged to the Maliki legal tradition and was one of its Imams, although of course he shunned blind partisanship or sectarianism based on legal schools, as did all the great Imams of the legal schools madhahib. Furthermore, as he states clearly near the beginning of his magnum opus in the field of Islamic Law, Al-Muwafaqat, his seminal and highly-influential development of the theory of maqasid and maslaha Islamic law based on its universal objectives and public benefit is actually a synthesis of the principles of the two oldest and complementary Sunni schools of law, viz. This synthesis provides the basis for a holistic, unified approach to Islamic law that accommodates all the recognised madhhabs, rather than a divisive approach based on rigid and partisan madhhab-ism. His most important work is the Muwafawat fi usul al-sharia a treatise that contributed immensely to the conception of Islamic law, particularly the concept of maslahah benefit or public interest.
Imam Al Shatibi