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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In other projects Wikimedia Commons. Ibn Ashur questioned the juridical weight of an isolated hadith in determining legislation. This article’s use of external links may not follow Wikipedia’s policies or guidelines.
He worried that taking a solitary ashkr hadith in isolation from the body of shari’ah would end the quest for understanding in context. Le Cheikh-el-islam Tahar Ben Achour”.
Views Read Edit View history. He thus turns the classical reading around, while still connecting the Prophetic history with the Qur’anic text in a more logical way. Mohamed Fadhel Ben Achour.
However, its intent is universal and so must be intelligible everywhere. 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.
He was a writer and author on the subject of reforming Islamic education and jurisprudence. He claimed that the discipline of usul al-fiqh had reached its awhur and become over-burdened with methodological technicalities. In contrast, the return of generations to Medina to assess the meaning of a statement shows the importance of understanding context. Preferring a solitary hadith over a rational deduction based on context would be problematic. The shari’ah came down in the Arabic language to the Arabic people, and therefore its coloring and style are Arabic.
When he entered Zaytunacare was made to provide him the best teachers. He said, “Ijtihad is ashuf collective duty fard al-kifayah on the community according to the measure of need in the community’s countries and situations.
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.
Please help improve this article by adding citations to reliable sources. June Learn how and when to remove this template message. Learn how and when to remove these template messages. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote inb. He is best remembered for his Qur’anic exegesis, al-Tahrir wa’l-tanwir The Verification and Enlightenment. This article needs additional citations for verification.
Ibn Ashur says that a weak hadith is open ashjr 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 understands verses 9: In fact, to stubbornly hold onto superficialities without understanding the intent is to “expose the shari’ah to being dismissed disdainfully.
In cold climates, that would not apply. Nafip. Influenced by a visit to Tunisia by Muhammad Abduh, Ibn Ashur combined knowledge of the classics with a desire to revive Islamic civilization. The entire field surrounding the word must be considered. Appropriate legal responses to situations in the modern world cannot be found by delving deeper and deeper into the meaning of a word.
Muslim scholars of the Maliki School. Therefore, the maqasid of the shari’ah must be engaged.
However, in Ibn ‘Ashur’s interpretation, 9: Unsourced material may be challenged and removed. Ibn Ashur claimed that the basis of shari’ah must be rational.
Muhammad al-Tahir ibn Ashur
Because the shari’ah is universal, it must not be restricted to ashru single culture.
Muhammad al-Tahir ibn Ashur – Wikipedia
It was clear to him that the lack of ijtihad had grave consequences. He historicizes Qur’anic ibbn 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. 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 ashud 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.
Responding to modern challenges to Islamic traditions, Ibn Ashur called for substantive reforms in Islamic education. Please help improve it or discuss these issues on the talk page. Instead, legislative value should be sought from the totality of shari’ah.
Ibn Ashur asserted the view that language is fundamentally ambiguous and is not enough to determine ashru intent of a speaker. His strongest argument against it is that the literal occasions that the Zahiri hold onto are quite limited, but that people around the world encounter many more.
Ibn Ashur called for ijtihad in the strongest terms.
Further, while written words are less subject to distortion, the spoken word is actually more likely to convey the speaker’s intent. He called for a group of mujtahids from countries around the world, from different madhahib schoolsto address the needs of the community, as the basis for a renewal asur civilisation.