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.
|Published (Last):||8 November 2013|
|PDF File Size:||15.91 Mb|
|ePub File Size:||13.53 Mb|
|Price:||Free* [*Free Regsitration Required]|
Please help improve this article by adding citations to reliable sources. For example, 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 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 help for achieving group unity in the community.
June Learn how and when to remove this template message.
Ibn Ashur asserted the view that language is fundamentally ambiguous and is not enough to determine the intent of a speaker. 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. Ign was of Andalusian origin.
Ibn Ashur: Treatise on Maqasid Al-Shari’ah
He was a writer and author on the subject of reforming Islamic education and jurisprudence. This tells us that the law is based on reason. He claimed ibbn the discipline of usul al-fiqh had reached its limits and become over-burdened with methodological technicalities. Because the shari’ah is universal, it must not be restricted to a single culture.
Muhammad al-Tahir ibn ‘Ashur (Author of Ibn Ashur)
From Wikipedia, inb free encyclopedia. Responding to modern challenges to Islamic traditions, Ibn Ashur called for substantive reforms in Islamic education. 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. In cold climates, that would not apply.
Ibn Ashur: Treatise on Maqasid Al-Shariah – IIIT
The entire field surrounding the word must be considered. Muhammad al-Tahir ibn Ashur was born in Tunis in to an affluent family and died in at age He thus turns the classical reading around, while still connecting the Prophetic history with the Qur’anic text in a more logical way. Learn how and when to remove these template messages.
Le Cheikh-el-islam Tahar Ben Achour”. Ibn Ashur believes ashuur 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. This article needs additional citations for verification. However, in Ibn ‘Ashur’s interpretation, 9: In fact, to stubbornly hold onto superficialities without understanding the intent is to “expose the shari’ah to being dismissed disdainfully.
He was a teacher at Zaytuna all his life. Instead, legislative value should be sought from the totality of shari’ah. He wanted to see Muslims coming forth to practice ijtihad for the global community.
Ibn Ashur called for ijtihad in the strongest terms.
Ibn Ashur claimed that the basis of shari’ah must be rational. In other projects Wikimedia Commons. Mohamed Fadhel Ben Achour.
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. Retrieved from ” https: He suggested that comments seemingly to the contrary from Imam al-Shafi’i and Imam Ahmad ibn Hanbal must be distortions of their work. Views Read Edit View history. He understands verses 9: He historicizes Qur’anic verses the same way classical scholars have done through the concept of abrogation Naskh and occasions of revelation Asbab al-Nuzulbut takes the Maqasid al-Shari’ah welfare objectives of the Islamic law into account where a restriction on freedom of religion would violate the preservation of religion and intellect Hifz al-Din wa al-‘Aql.
It was clear to him that the lack of ijtihad had grave consequences. The shari’ah came down in the Arabic language to the Arabic people, ashue therefore its coloring and style are Arabic. Therefore, the maqasid of the shari’ah must be engaged.
One of the most fascinating approaches to the issue of coherence between Qur’an 2: