Shaykh Muhammad al-Tahir Ibn Ashur is the most renowned Zaytuna Imam and one of the great Islamic scholars of the 20th century. Ibn ʿĀs̲h̲ūr. ( words)., patronymic of a family of Idrīsid descent and Moroccan origin which settled in Muslim, Spain. It is said that ʿĀs̲h̲ūr, fleeing from. Muhammad al-Tahir ibn ‘Ashur is the author of Ibn Ashur ( avg rating, 12 ratings, 1 review, published ) and Book-in-Brief ( avg rating, 0 rati.
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Ibn Ashur: Treatise on Maqasid Al-Shari’ah
Unsourced material may be challenged and removed. Mohamed Fadhel Ben Achour. Ibn Ashur claimed that the basis of shari’ah must be rational. His references to the great works of law are respectful, but he does not hesitate to point out shortcomings.
His work on the ultimate purposes of Shari’a represented an attempt to revive the maqasid theory of Shatibi and an effort to renew Islamic legal theory. This page was last edited on 9 Novemberat It was clear to him that the lack of ijtihad had grave consequences. He wanted to see Muslims coming forth to practice ijtihad for the global community. He was of Andalusian origin. He is famous for rejecting Habib Bourguiba ‘s president of Tunisia request for a fatwa to justify abandoning the fast of the month of Ramadan because it harmed productivity.
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Ibn Ashur believes that al-Shafi’i was misunderstood as accepting a solitary hadith over the larger context and that Ahmad ibn Hanbal was misrepresented as accepting a weak hadith over qiyas. Please help improve this article by adding citations to reliable sources.
Ibn Ashur intended his work to be relevant for the modern world. Please help improve it or discuss these issues on the talk page.
Ibn ʿĀs̲h̲ūr – Brill Reference
Responding to modern challenges to Islamic traditions, Ibn Ashur called for substantive reforms in Islamic education. He positioned himself as a bridge between the classical Islamic legal heritage and the needs of a modern world. When he entered Zaytunacare was made to provide him the best teachers. He thus turns the classical reading around, while still connecting the Prophetic history with the Qur’anic text in a more logical way.
Retrieved from ” https: He said, “Ijtihad is a collective duty fard al-kifayah on the community according to the measure of need in the community’s countries and situations.
He was a teacher at Zaytuna all his life.
Muhammad Al-Tahir Ibn ‘Ashur – Wikidata
Ibn Ashur questioned the juridical weight of an isolated hadith in determining legislation. The family had shown dedication to the pursuit of knowledge for generations.
Preferring a solitary hadith over a rational deduction based on context would be problematic. Nafip. He claimed that the discipline of usul al-fiqh had reached its limits and become over-burdened with methodological technicalities.
He worried that taking a solitary ahad hadith in isolation from the body of shari’ah would end the quest for understanding in context. Muslim scholars of the Maliki School.
Muhammad al-Tahir ibn Ashur was born in Tunis in to an affluent family and died in at age The shari’ah came down in the Arabic language to the Arabic people, and therefore its coloring and style are Arabic. However, in Ibn ‘Ashur’s interpretation, 9: The entire field surrounding the word must be considered.
Ibn Ashur says that a weak hadith is open to error, and qiyas is open to error, but in addition, the weak hadith may be a lie and the consequence of using it would be worse than using qiyas. He suggested that comments seemingly to the contrary from Imam al-Shafi’i and Imam Ahmad ibn Hanbal must be distortions of their work. In other projects Wikimedia Commons. In contrast, the return of generations to Medina to assess the meaning of a statement shows the importance of understanding context.
In cold climates, ashru would not apply. For ashhr, the mandate of keeping raisin juice in certain kinds of containers comes from the fact that in the heat of the Hijaz the juice would quickly ferment. He understands verses 9: Le Cheikh-el-islam Tahar Ben Achour”. One of the most fascinating approaches to the issue of coherence between Qur’an 2: Ibn Ashur asserted the view that language is fundamentally ambiguous and is not enough to determine the intent of a speaker.
His grandfather ahsur especially renowned. Instead, legislative value should be sought from the totality of shari’ah. He said, “One of the greatest things required by the universality of the shari’ah is that its rules be equal for all the communities following it to the utmost extent possible, because similarity in the flow of rules and laws is a adhur for achieving group unity in the community.
Further, while written words are less subject to distortion, the spoken word is actually more likely to convey the speaker’s intent. Influenced by a visit to Tunisia by Muhammad Abduh, Ibn Ashur combined knowledge of the classics with a desire to revive Islamic civilization.
This article has multiple issues. Because the shari’ah is universal, it must not be restricted to a single culture. Ibn Ashur saw this literal-mindedness to be represented by the Zahiri position.
Appropriate legal responses to situations in the modern world cannot asur found by delving deeper and deeper into the meaning of a word.