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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He is best remembered for his Qur’anic exegesis, al-Tahrir wa’l-tanwir The Verification and Ashug. Influenced by a visit to Tunisia by Muhammad Abduh, Ibn Ashur combined knowledge of the classics with a desire wshur revive Islamic civilization.
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. In other projects Wikimedia Commons. Further, while written words are less subject to distortion, the spoken word is actually more likely to convey the speaker’s intent.
His strongest argument against it is that the literal occasions that the Zahiri hold onto are quite limited, but that ashhur around the world encounter many more. Ibn Ashur claimed that the basis of shari’ah must be rational.
He said, “One of the greatest things required by the universality of the shari’ah is that its rules be equal asshur 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. Ibn Ashur intended his work to be relevant for the modern world.
Muhammad al-Tahir ibn Ashur was born in Tunis in to an affluent family and died in at age He was of Andalusian origin. He claimed that the discipline of usul al-fiqh had reached its limits and become over-burdened with methodological technicalities. This article needs additional citations for verification. Ibn Ashur asserted the view that language is fundamentally ambiguous and is not enough to determine the intent of a speaker.
Muhammad al-Tahir ibn ‘Ashur (Author of Ibn Ashur)
He worried that taking a solitary ahad hadith in isolation from the body of shari’ah would end the quest for understanding in context. The shari’ah came down in the Arabic language to the Arabic people, and therefore its coloring and style are Arabic.
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. In fact, to stubbornly hold onto superficialities without understanding the intent is to “expose the shari’ah to being dismissed disdainfully. Responding to modern challenges to Islamic traditions, Ibn Ashur called for substantive reforms in Islamic education.
His references to the great works of law are respectful, but he does not hesitate to point out shortcomings.
Retrieved from ” https: Learn how and when to remove these template messages. 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 it or discuss these issues on the talk page.
Muhammad al-Tahir ibn Ashur
bin He suggested that comments seemingly to the contrary from Imam al-Shafi’i and Imam Ahmad ibn Hanbal must be distortions of their work. Please improve this article by removing excessive ashyr inappropriate external links, and converting useful links where appropriate into footnote references. However, its intent is universal and so must be intelligible everywhere. This article’s use of external links may not follow Wikipedia’s policies or guidelines.
Mohamed Fadhel Ben Achour. Ibn Ashur says that a weak hadith is open to error, and qiyas is open to error, but in addition, the asyur hadith may be a lie and the consequence of using it would be worse than using qiyas. 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.
Le Cheikh-el-islam Tahar Ben Achour”. Please ihn improve this article by adding citations to reliable sources. Ibn Ashur questioned the juridical weight of an isolated hadith in determining legislation.
He wanted to see Inb coming forth to practice ijtihad for the global community. Muslim scholars of the Maliki School. Preferring a solitary hadith over a rational deduction based on context would be problematic. 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 ashhr restriction on freedom of religion would violate the preservation of religion and intellect Hifz al-Din wa al-‘Aql.
He was a teacher at Zaytuna all his life. Ibn Ashur saw this literal-mindedness to be represented by the Zahiri position.
His grandfather was especially renowned. 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. The family had shown dedication to the pursuit of knowledge for generations.
Ibn Ashur : Muhammad Al-Tahir Ibn Ashur :
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Appropriate legal responses to situations in the modern world cannot be found by delving deeper and deeper into the meaning of a word. Ibn Ashr called for ijtihad in the strongest terms. Because the shari’ah is universal, it must not be restricted to a single culture. One of the most fascinating approaches to the issue of coherence between Qur’an 2: This page was last edited on 9 Novemberat