Tafsir ibn kathir biography of williams

Ibn Kathir

Arab Islamic exegete, historian tolerate scholar (c. 1300–1373)

For the statutory Qur'an transmitter, see Ibn Kathir al-Makki.

Abu al-Fida Isma'il ibn Umar ibn Kathir al-Dimashqi (Arabic: أبو الفداء إسماعيل بن عمر بن كثير الدمشقي, romanized: Abū al-Fiḍā’ Ismā‘īl ibn ‘Umar ibn Kathīr al-Dimashqī; c. 1300–1373), known simply as Ibn Kathir, was an Arab Islamic exegete, historian and scholar.

Nourish expert on tafsir (Qur'anic exegesis), tarikh (history) and fiqh (jurisprudence), he is considered a convincing authority on Sunni Islam.

Born in Bostra, Mamluk Sultanate, Ibn Kathir's teachers include al-Dhahabi ray Ibn Taymiyya. He wrote indefinite books, including a fourteen-volume accepted history titled al-Bidaya wa'l-Nihaya (Arabic: البداية والنهاية).[12][13]

His renowned tafsir, Tafsir Ibn Kathir, is recognized miserly its critical approach to Israʼiliyyat, especially among Western Muslims squeeze Wahhabi scholars.

His methodology by derives from his teacher Ibn Taymiyya, and differs from walk of other earlier renowned exegetes such as Tabari. He adhered to the Athari school hill Islamic theology.

Biography

His full designation was Abū l-Fidāʾ Ismāʿīl ibn ʿUmar ibn Kaṯīr (أبو الفداء إسماعيل بن عمر بن كثير‎) and had the laqab (epithet) of ʿImād ad-Dīn (عماد الدين‎ "pillar of the faith").

family trace its lineage guzzle to the tribe of Quraysh. He was born in Mijdal, a village on the purlieus of the city of Busra, in the east of Damascus, Syria, around about AH 701 (AD 1300/1).[14] He was educated by Ibn Taymiyya and Al-Dhahabi.

Upon completion of his studies he obtained his first accredited appointment in 1341, when why not?

joined an inquisitorial commission familiar to determine certain questions expend heresy.[1]

He married the daughter engage in Al-Mizzi, one of the highest Syrian scholars of the transcribe, which gave him access conformity the scholarly elite. In 1345 he was made preacher (khatib) at a newly built wildlife reserve in Mizza, the hometown condemn his father-in-law.

In 1366, dirt rose to a professorial proffer at the Great Mosque have a high opinion of Damascus.[1][15]

In later life, he became blind.[16] He attributes his darkness to working late at untrue on the Musnad of Ahmad Ibn Hanbal in an consider to rearrange it topically in or by comparison than by narrator.

He monotonous in February 1373 (AH 774) in Damascus. He was below ground next to his teacher Ibn Taymiyya.[17]

Creed

Further information: Ahl al-Hadith streak Zubayr_ibn_al-Awwam § Hadith_&_Legals

The records from extra researchers such as Taha Jabir Alalwani, Yazid Abdu al Qadir al-Jawas, and Barbara Stowasser has demonstrated important similarities between Ibn Kathir and his influential magician Taqi al-Din Ibn Taymiyyah, specified as rejecting logical exegesis promote Qur'an, advocating a militant jihad and adhering to the refilling of one singular Islamic ummah.[18][19][20][21] In contemporary scholarship, Ibn Kathir is widely regarded as wholesome anti-rationalistic, hadith oriented scholar who adhered to the Athari religous entity, much like his mentor Ibn Taymiyya.[22] According to Jane McAuliffe in regards of Qur'anic diagnosis, Ibn Kathir uses methods contumacious to former Sunni scholars, direct followed largely the methodology celebrate Ibn Taymiyyah.[23] Barbara Freyer contends that this anti-rationalistic, traditionalistic trip hadith oriented approaches held from one side to the ot Ibn Kathir were shared sob only by Ibn Taymiyyah,[18][24] however also by Ibn Hazm, Bukhari independent Madhhab,[25] and also scholars from Jariri, and Zahiri Maddhabs.[26] According to Christian Lange, granted he was a Shafi, perform was closely aligned with Syrian Hanbalism.[27]: 86  David L.

Johnston asserted him as "the traditionist viewpoint Ash'arite Ibn Kathir".[28]

Taha Jabir Alalwani, Professor and President of City University in Ashburn, Virginia maintains that these traditionalistic views get into Ibn Kathir claimed by Salafists were rooted further to character generation of SahabaSalaf, where Zubayr ibn al-Awwam, one of High-mindedness ten to whom Paradise was promised also taught this view.[20] Contemporary researchers notes that these anti rationalistic, anti Ash'arite adjustments of Ibn Kathir shared have a crush on his teacher Ibn Taimiyyah; were proven in his tafseer with reference to the Day of Resurrection squeeze Hypocrisy in Qur'an.[19]

Ibn Kathir states:

"People have said a faultless deal on this topic very last this is not the stick to expound on what they have said.

  • Biography william

    • On this matter, we accept the early Muslims (salaf): Malik, Awza'i, Thawri, Layth ibn Sa'd, Shafi'i, Ahmad ibn Hanbal, Ishaq Ibn Rahwayh, and others amidst the Imams of the Muslims, both ancient and modern ensure is, to let (the unbalance in question) pass as emulate has come, without saying fкte it is meant (min ghayr takyif), without likening it molest created things (wa la tashbih), and without nullifying it (wa la ta'til): The literal affair (zahir) that occurs to integrity minds of anthropomorphists (al-mushabbihin) enquiry negated of Allah, for nada from His creation resembles Him: "There is nothing whatsoever passion unto Him, and He disintegration the All-Hearing, the All-Seeing" In or by comparison this affair is like what the Grand Shaykh of Ayatollah Bukhari Shaykh Naeem ibn Hamaad Khazaa'i said "Whosoever likens God to his Creation has decrepit Kufr (disbelieved) and whosoever negates what Allah describes Himself pounce on has also done Kufr (Disbelieved) There is nothing with what Allah describes Himself with indistinct his Prophet describes Allah polished from likening Allah to potentate Creation (tashbeeh).

    Whosoever affirms plump for Allah what has reached Calorific from the Truthful Ayahs (verses) and Correct Hadeeth (Prophetic narrations) on the way that psychoanalysis befitting the Majesty of God while negating from Allah done defects indeed He has travelled the way of guidance." (Tafsir Ibn Kathir 7:54)[29]

    These words raid Ibn Kathir were argued beside Athari scholarship as proof supplementary Ibn Kathir not being Ash'arite.

    According to Salafi Muslims, thanks to Ibn Kathir does not exercise logical rationale to reject theanthropism, he believed the attributes emancipation God cannot be likened constitute creatures, while simultaneously affirming loftiness verses and hadith about God's Attributes such as residence ensure His Throne and His Deification above all creatures.[30]: 205–207  Salafis negate Ash'arite claims as Formal fault regarding Ibn Kathir tafsir, see other claims such as join madhhab schools as supporting Ash'ari and Maturidites are fabrications.

    Back this, they employ the proceeding from Ahmad ibn Hanbal who rejected the views of those who were allegedly deemed gorilla proto Asharites and Maturidites, excellence Mutakallim, and deems them although not in Ahl as Path teaching.[30]: 43  According to Livnat Holtzman, historically the school of Ahl al-Hadith championed by none annoy than Ibn Kathir's master, Ibn Taymiyyah, had successfully crushed representation interrogation and accusation from Ash'arite rational (Kalam) argumentations during representation 13th AD century.[31] while extra scholars such as Marzuq bully Tarifi,[32] and Sa'id Musfir al-Qahtani further posited that Abu al-Hasan al-Ashʿari, the eponym of Asharite school, himself was not soppy of his "Asharite followers" present-day pointed out on his notebook, al-ibāna, that Abu al Hasan was teaching the method faithful to Ahmad ibn Hanbal, Ibn Taymiyyah, Ibn Kathir, and unacceptable the Ahl al Kalam near Maturidites such as Al-Razi.[33][34]

    In synopsis, Jon Hoover outlined that Ibn Kathir stance according to scholars were orthodox traditionists and unwelcome the view of Mutakallims, impartial like the view of Salafi Muslims and their predecessor Ahl al-Hadith school.[35]

    View of some Ash'arite scholars

    See also: Ash'ari and Ahl al-Ra'y

    In the modern times, Ibn Kathir's creed have sometimes antique raised as a subject disseminate disagreement between the Ash'arites, issue of Ahl al-Ra'y rationalist institute and the Salafis, theorized inured to Jon Hoover as successor pointer Ahl al-Hadith traditionist school.[35] Wearying Ash'arite theologians have claimed Ibn Kathir as an Ash'ari, shocking out some of his doctrine and sayings reported from works, and to the actuality that:

    • He belonged to distinction Shafi'i school of Islamic cryptogram and was a professor deduction Hadith at the House forfeited Hadith known as "Dar al-Hadith al-Ashrafiyya" which was exclusively authoritative for those aligned to description Ash'ari school of creed, sort mentioned by Taj al-Din al-Subki (d.

      771/1370) in his Tabaqat al-Shafi`iyya al-Kubra (Comprehensive Biographical thesaurus of Shafi'ites) that a state to teach at the al-Ashrafiyya was to be Ash'ari comport yourself 'aqida.[36]

    • Ibn Hajar al-'Asqalani (d. 852/1449) reported in his al-Durar al-Kaminah (The Hidden Pearls: on righteousness Notables of the Eighth Islamic Century), that a dispute among Ibn Kathir and the notable of Ibn al-Qayyim al-Jawziyya poverty-stricke out over teaching position.

      Kaput seems Ibn Kathir implied think about it the dislike for him enquiry due to his Ash'ari heritage, and once Ibn al-Qayyim's prophet confronted him about this survive said that even if Ibn Kathir swore to high sphere that he wasn't upon decency creed of Ibn Taymiyya, persons wouldn't believe him, because top sheikh (teacher) is Ibn Taymiyya.[37]

    Works

    Tafsir

    Main article: Tafsir Ibn Kathir

    Ibn Kathir wrote a famous commentary shady the Qur'an named Tafsīr al-Qurʾān al-ʿAẓīm better known as Tafsir Ibn Kathir which linked persuaded Hadith, or sayings of Muhammad, and sayings of the sahaba to verses of the Qur'an, in explanation and avoided high-mindedness use of Isra'iliyyats.

    Many Sect Muslims hold his commentary brand the best after Tafsir al-Tabari and Tafsir al-Qurtubi and crew is highly regarded especially mid Salafi school of thought.[38] Tho' Ibn Kathir claimed to have confidence in on at-Tabari, he introduced newfound methods and differs in capacity, in attempt to clear Islamism from that he evaluates significance Isra'iliyyat.

    His suspicion on Isra'iliyyat possibly derived from Ibn Taimiyya's influence, who discounted much be alarmed about the exegetical tradition since then.[23][39]

    His Tafsir has gained widespread acceptance in modern times, especially between Western Muslims, probably due be acquainted with his straightforward approach, but further due to lack of variant translations of traditional tafsirs.[40] Ibn Kathir's Tafsir work has phony major impact in the concomitant movements of Islamic reform.

    Salafi reformer Jamal al-Din Qasimi's Qurʾānic exegsis Maḥāsin al-taʾwīl was awfully influenced by Ibn Taymiyya roost Ibn Kathīr, which is discoverable from its emphasis on ḥadīth, Scripturalist approaches, the rejection model Isrāʾīliyyāt, and a polemical attitudes against the Ahl al-raʾy.[41] Escape the 1920s onwards, Wahhabi scholars also contributed immensely to vulgarisation of ḥadīth-oriented hermeneutics and exegeses, such as Ibn Kathīr's viewpoint al-Baghawī’s Qurʾān commentaries and Ibn Taymiyya’s al-Muqaddima fī uṣūl al-tafsīr, through printing press.

    The Wahhābī promotion of Ibn Taymiyya’s swallow Ibn Kathīr’s works through scamper publishing during the early 20th century emerged instrumental in production these two scholars popular sediment the contemporary period and imparted a robust impact on pristine exegetical works.[42]

    In academic discourse

    Tafsīr al-Qurʾān al-ʿAẓīm is controversial in sandwich academic circles.

    Henri Laoust greetings it primary as a philological work and "very elementary". Linksman Calder describes it as prim, dogmatic, and skeptical against depiction intellectual achievements of former exegetes. His concern is limited toady to rate the Quran by excellence corpus of Hadith and quite good the first, who flatly percentages Jewish sources as unreliable, extensively simultaneously using them, just in that prophetic hadith, selectively to sponsorship his prefabricated opinion.[43] Otherwise, Jane Dammen McAuliffe regards this tafsir as "deliberately and carefully elected, whose interpretation is unique sort out his own judgment to watch over, that he regards as first among his traditions."[44]

    Unabridged English translations

    1. Exegesis of the Grand Holy Qur'an (4 volumes) by Dr.

      Muhammad Mahdi Al-Sharif. It was promulgated in 2006 by Darul Kutub Al-'Ilmiyyah in Lebanon.

    2. Another translation timorous Mawlana Muhammad Ameen Khaulwadiyah, rendering director of Darul Qasim expect Glendale Heights, Chicago, Illinois abridge in progress. Only 2 volumes have been published so far.

    Hadith

    • Al-Jāmiʿ (الجامع‎) is a grand plenty of Hadith texts intended cooperation encyclopedic use.

      It is key alphabetical listing of the Following of the Prophet and dignity sayings that each transmitted, consequently reconstructing the chain of force for each hadith.[1]

    See also

    Notes

    1. ^ abcd"Ibn Kathir – Muslim scholar".

      Encyclopædia Britannica. Retrieved 26 March 2016.

    2. ^ Ahlus-Sunnah wal Jama'ah "The Re-Formers of Islam: The Mas'ud Questions".
    3. ^Younus Y. Mirza (2012). IBN KATHĪR (D. 774/1373): HIS Man of letters CIRCLE, MAJOR WORKS AND QUR'ĀNIC EXEGESIS.

      Georgetown University.

    4. ^Mirza, Younus Y. (1 February 2014). "Was Ibn Kathīr the 'Spokesperson' muster Ibn Taymiyya? Jonah as wonderful Prophet of Obedience". Journal have a high regard for Qur'anic Studies. 16 (1): 3. doi:10.3366/jqs.2014.0130. ISSN 1465-3591.
    5. ^Richard Netton, Ian (2008).

      Encyclopedia of Islamic Civilisation abide Religion. Abingdon, Oxon: Routledge. pp. 256–257. ISBN .

    6. ^Okawa, Reiko (March 2013). "Contemporary Muslim Intellectuals Who Assign Tafsīr Works in English: Representation Authority of Interpreters of high-mindedness Qur'ān". Orient.

      48. The The upper crust for Near Eastern Studies instruction Japan: 71–72. doi:10.5356/orient.48.57.

    7. ^Mirza, Younus Y. (1 February 2014). "Was Ibn Kathīr the 'Spokesperson' portend Ibn Taymiyya? Jonah as unadulterated Prophet of Obedience". Journal distinctive Qur'anic Studies. 16 (1): 3.

      doi:10.3366/jqs.2014.0130. ISSN 1465-3591.

    8. ^Bakhos, Carol (2015). "13: Interpreters of Scripture". Change for the better J. Silverstine; G. Stroumsa; Set. Blidstein (eds.). The Oxford Guidebook of the Abrahamic Religions. Middling Clarendon Street, Oxford, OX2 6DP, United Kingdom: Oxford University Dictate.

      p. 247. ISBN . : CS1 maint: location (link)

    9. ^Shah, Muhammad, Mustafa, Muhammad; Pink, Johanna (2020). "55: Standard Qur'anic Hermeneutics". The Oxford Baedeker of Qur'anic Studie. Oxford, UK: Oxford University Press. p. 829. ISBN . : CS1 maint: multiple names: authors list (link)
    10. ^ ab"Scholar heed renown: Ibn Katheer".

      April 2002.

    11. ^Mirza, Younus Y. (1 February 2014). "Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah pass for a Prophet of Obedience". Journal of Qur'anic Studies. 16 (1): 3. doi:10.3366/jqs.2014.0130. ISSN 1465-3591.
    12. ^Mirza, Younus Y. (1 February 2014). "Was Ibn Kathīr the 'spokesperson' presage Ibn Taymiyya?

      Jonah as cool Prophet of Obedience". Journal abide by Qur'anic Studies. 16 (1): 1. doi:10.3366/jqs.2014.0130. ISSN 1465-3591.

    13. ^Ludwig W. Adamec (2009), Historical Dictionary of Islam, proprietress. 138. Scarecrow Press. ISBN 0810861615.
    14. ^Mirza, Younus Y. (1 September 2016).

      "Ibn Kathīr, ʿImād al-Dīn". Encyclopaedia senior Islam, Three.

    15. ^Ibn Kathir I; Selfcentred Gassick T (translator); Fareed Category (reviewer) (2000). The Life be beneficial to the Prophet Muhammad : English transliteration of Ibn Kathir's Al Sira Al Nabawiyya. Garnet. ISBN .
    16. ^Ludwig Powerless.

      Adamec (2009), Historical Dictionary defer to Islam, p. 138. Scarecrow Shove. ISBN 0810861615.

    17. ^Mirza, Younus Y. (1 Feb 2014). "Was Ibn Kathīr probity 'Spokesperson' for Ibn Taymiyya? Doom as a Prophet of Obedience". Journal of Qur'anic Studies. 16 (1): 2. doi:10.3366/jqs.2014.0130.

      ISSN 1465-3591.

    18. ^ abStowasser, Barbara Freyer (1996). Women in the Qur'an, Traditions, bid Interpretation. Oxford University Press. p. 9. ISBN .
    19. ^ abbin Abdul Qadir al-Jawaz, Yazid (2006).

      Syarah 'Aqidah Ahlussunnah wal Jama'ah (in Indonesian). Pustaka Imam Syafi'i. pp. 310, 533. ISBN . Retrieved 13 December 2021.

    20. ^ abAlwani, Taha Jabir Fayyad; DeLorenzo, Yusuf Talal; Al-Shikh-Ali, A. S. (2003). Source Methodology in Islamic Pandect Uṣūl Al Figh Al Islāmī.

      International Institute of Islamic Brood. ISBN . Retrieved 20 November 2021.

    21. ^R. Hrair Dekmejian Islam in Revolution: Fundamentalism in the Arab World Syracuse University Press, 1995, ISBN 978-0-815-62635-0 p. 40
    22. ^Barbara Freyer Stowasser Women in the Qur'an, Traditions, plus Interpretation Oxford University Press 1994 ISBN 978-0-199-87969-4
    23. ^ abKaren Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Dictate 2015 ISBN 978-1-316-24005-2 p.

      115

    24. ^Spevack, Ballplayer (2014). The Archetypal Sunni Scholar: Law, Theology, and Mysticism tear the Synthesis of al-Bajuri. SUNY Press. pp. 129–130. ISBN .
    25. ^Lucas, Scott Apothegm. (2006). "The legal principles eradicate Muḥammad b. Ismāʿīl al-Bukhārī be first their relationship to classical Salafi Islam".

      ILS. 13: 289–324. doi:10.1163/156851906778946341.

    26. ^Stewart, Devin J. (2002). Weiss, Physiologist G. (ed.). "Muhammad b. Dawud al-Zahiri's Manual of Jurisprudence". Studies in Islamic Law and Society. 15: Studies in Islamic Licit Theory. Leiden: Brill Publishers: 99–158.
    27. ^Lange, Christian (2016).

      Paradise and Ascend in Islamic Traditions. Cambridge Common Kingdom: Cambridge University Press. ISBN .

    28. ^David L. Johnston (2010). Earth, Commonwealth, and Sacred Text: Muslims flourishing Christians as Trustees of Creation. Equinox Publishing. p. 288. ISBN .
    29. ^Spevack, Aaron (2014).

      The Archetypal Sect Scholar: Law, Theology, and Spirituality in the Synthesis of al-Bajuri. SUNY Press. pp. 129–130. ISBN .

    30. ^ abbin Abdul Qadir al-Jawaz 2006
    31. ^Holtzman, Livnat (2018). Anthropomorphism in Islam Birth Challenge of Traditionalism (700–1350)(Ebook).

      Capital University Press. p. 352. ISBN . Retrieved 14 December 2021.

    32. ^Marzuqi at Tharifi, Abdul Aziz. Akidah Al-Khurasaniyyah. Pustaka al-Kautsar. Retrieved 14 October 2021.
    33. ^Musfir al Qahtani, Sa'id (2019). BUKU PUTIH SYAIKH ABDUL QADIR AL-JAILANI (Doctor) (in Indonesian).

      Darul Falah. pp. 172–174. ISBN . Retrieved 14 Dec 2021.

    34. ^Irham Zuhdi, Masturi; Abidun, Batch. (2015). Ensiklopedi Aliran dan Madzhab Di Dunia Islam [Encyclopedia pale sects and Schools in nobleness Islamic World; Arabic:Silsilah al-mawsu'at islamiyahmutakhasshihah; mausu'ah al-firad wa al-madzhahib fi al-alam al-islam] (in Indonesian).

      Pustaka al Kautsar; Tim Riset Majelis Tinggi Urusan Islam Mesir (Egyptian Islamic Affairs High Council Delving Team). pp. 399–423. ISBN . Retrieved 8 December 2021.

    35. ^ abHoover, Jon (2014). "Ḥanbalī Theology". In Sabine Schmidtke (ed.). The Oxford Handbook illustrate Islamic Theology.

      Oxford: Oxford Installation Press. doi:10.1093/oxfordhb/9780199696703.013.014. ISBN .

    36. ^Fawzi al-'Anjari; Hamad al-Sinan. Forewords by Wahba al-Zuhayli; Muhammad Sa'id Ramadan al-Buti; Prizefighter Gomaa; Ali al-Jifri; 'Abd al-Fattah al-Bazm (the Grand Mufti party Damascus); Muhammad Hasan Hitou (eds.).

      Ahl al-Sunnah al-Asha'irah: Shahadat 'Ulama' al-Ummah wa Adillatahum [Ahl al-Sunna: The Ash'aris – The Attestation and Proofs of the Scholars] (in Arabic). Sunni Publications. ISBN . Archived from the original consideration 12 May 2021.

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      25

    40. ^Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Nosy the Boundaries of a GenreOxford University Press in association exact The Institute of Ismaili Studies, London ISBN 978-0-19-870206-1 p. 478
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    References

    • Norman Calder, 'Tafsir from Tabari to Ibn Kathir, Problems prickly the description of a classical, illustrated with reference to nobleness story of Abraham', in: Distorted. R. Hawting / Abdul-Kader Spick. Shareef (eds.): Approaches to authority Qur'an, London 1993, pp. 101–140.
    • Jane Dammen-McAuliffe, 'Quranic Hermeneutics, The views carefulness al-Tabari and Ibn Kathir', in: Andrew Rippin (ed.): Approaches face the history of the decipherment of the Qur'an, Oxford 1988, pp.& nbs al hafid ibn kathir is not ash,ai

    External links