Can 'human development' be a valid maqsid?

The fact that Shatibi assigned revelatory status to the Shariah means that the maqasid must equally reflect this transcendence. And so to assert, for example, ‘human development’ as a valid maqsid of the Shariah is to impudently elevate ephemeral human conceptual constructs into the divine register—not that this should not be pursued as a valid purpose but that it has to be understood as particular human specification of transcendently and divinely immutable principles, such as justice (al-‘adl) and peace (al-salam). We say these are immutable for the reason that they are the Names of God, and thus intrinsic to Him, although it has been said that they are “neither Him nor other than Him” (la huwa wa la ghayruh). Ultimately then, the maqasid should be based, on the highest level, on the Divine Names, as consistent His declaration in a hadith qudsi: “I was a hidden Treasure and wish to be known, so I created the world so that I am known.” This hadith amply testifies to the purpose of creation, namely to attain to the knowledge of God.