Ibn Ashur’s Views on Maqasid al-Quran: An Analysis

Tazul Islam

doi:10.33102/jmqs.v14i2.135

Abstract

This research deals with MuÍammad al-ÙÉhir Ibn Ashur’s (1879-1973 C.E.) views of Objectives (Maqasid) of the Quran. As one of the pioneers of the theory of maqasid al-Shariah, he pays a significant attention to this subject. Unlike other contributors to this subject, he identifies eight basic objectives of the Quran and implicates them to the Quranic exegesis. According to him, bringing objectives of the Quran perspective to the interpretation of the Quran is extremely necessary. This study is a library research in which the data were collected from Ibn Ashur’s writings as well as some other relevant literature. Dealing with the collected materials, the researcher made a discourse analysis of Ibn Ashur’s views on the mater. After each ‘objective’ is discussed, a brief focus is made on the methodological basis of his identification of Objectives of (Maqasid) the Quran instead of outlining the issues that he has identified as the main objectives (Maqasid).

Highlights

Ibn Ashur, in his tafsir “al-Tahrir wa al-Tanwir”, mainly focuses on illustrating the aspects of the inimitability of the Quran through the usage and style of Arabic rhetoric within its text and the harmony within the correspondence between the verses
36 The Quran describes these facts in the following verse: When it is said to them, "Follow the Commands that Allah has sent down," they reply, "We will follow only what we found our forefathers practicing
We do relate unto thee the most beautiful of stories, in that We reveal to thee this Quran: before this, thou too was among those who knew it not received. (Al-Quran, 12: 03)

Summary

Introduction

Ibn Ashur, in his tafsir “al-Tahrir wa al-Tanwir”, mainly focuses on illustrating the aspects of the inimitability of the Quran through the usage and style of Arabic rhetoric within its text and the harmony within the correspondence between the verses. According to him, the tafsir is not completely limited within its terms and sentences.[1] If the tafsir is confined within the illustration of Quran’s semantics, it will be insignificant and limited.[2] To him, an exegete must possess the knowledge of objectives (Maqasid) of which the Quran was sent for. He asserts that possession of knowledge of objectives (Maqasid) enables a reader of tafsir to distinguish between the interpretation that illustrates objectives (Maqasid) and the one which elaborates the meanings of the text.[3]

Objectives

Conclusion