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 claimed that the basis of shari’ah must be rational.

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 of civilisation. Ashhur fact, to stubbornly hold onto superficialities without understanding the intent is to “expose the shari’ah to being dismissed disdainfully. This page was last edited on 9 Novemberat He understands verses 9: Ibn Ashur questioned the juridical weight of an isolated hadith in determining legislation.

Learn how and when to remove these template messages. Unsourced material may be challenged and removed. Appropriate legal responses to situations in the modern world cannot be found by delving deeper and deeper into the meaning of a word.

Ibn Ashur : Muhammad Al-Tahir Ibn Ashur :

June Learn how and when to remove this template message. 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. When he entered Zaytunacare was made to provide him the best teachers.

He was a teacher at Zaytuna all his life. Muhammad al-Tahir ibn Ashur was born in Tunis in to an affluent family and died in at age Responding to modern challenges to Islamic traditions, Ibn Ashur called for substantive reforms in Islamic education. Nafip. Ibn Ashur saw this literal-mindedness to be represented by the Zahiri position. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references.


Ibn Ashur intended his work to be relevant for the modern world. This tells us that the law is based on reason. Because the shari’ah is universal, it must not be restricted to a single culture. He worried that taking a solitary ahad hadith in isolation from the body of shari’ah would end the quest for understanding in context.

Ibn Ashur asserted the view that language is fundamentally ambiguous and is not enough to determine the intent of a speaker.

Instead, legislative value should be sought from the totality of shari’ah. Ibn Ashur called for ijtihad in the strongest terms. Mohamed Fadhel Ben Achour. He is best remembered for his Qur’anic exegesis, al-Tahrir wa’l-tanwir The Verification and Enlightenment. He thus turns the classical reading around, while still connecting the Prophetic history with the Qur’anic text in a more logical way. The entire field surrounding the word must be considered. Muslim scholars of the Maliki School.

Ibn Ashur : Treatise on Maqasid Al-Shariah

In cold climates, that would not apply. 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.

He was a writer and author on the subject of reforming Islamic education and jurisprudence. Retrieved from ” https: The shari’ah came down in the Arabic language to the Arabic people, and therefore its coloring and style are Arabic. 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.

His references to the great works of law are respectful, but he does not hesitate to point out shortcomings. Further, while written words are less subject to distortion, the spoken word is actually more likely to convey the speaker’s intent.

His grandfather was especially renowned. Please help improve this article by adding citations to reliable sources. This article needs additional citations for verification. However, in Ibn ‘Ashur’s interpretation, 9: His strongest argument against it is that the literal occasions that the Zahiri hold onto are quite limited, but that people ashuur the world encounter many more.

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By using this site, you agree to the Terms of Use and Privacy Policy. He was of Andalusian origin. He positioned himself as a bridge between the classical Islamic legal heritage and the needs of a modern world.

This article’s use of external links may not follow Wikipedia’s policies or asuhr. He suggested that comments seemingly to the contrary from Imam al-Shafi’i and Imam Ahmad ibn Hanbal must be distortions of their work. 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.

In contrast, the return of generations to Medina to assess the meaning of a statement shows the importance of understanding context. It was clear to him that the lack of ijtihad had grave consequences.

Views Read Edit View history. 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. 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. For example, the mandate of keeping raisin juice in certain kinds of containers comes from the fact that in the heat in the Hijaz the juice would quickly ferment.

From Wikipedia, the free encyclopedia. The family had shown dedication to the pursuit of knowledge for generations.