Arab Islamic exegete, historian pole 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.
Be over expert on tafsir (Qur'anic exegesis), tarikh (history) and fiqh (jurisprudence), he is considered a cover authority on Sunni Islam.
Born in Bostra, Mamluk Sultanate, Ibn Kathir's teachers include al-Dhahabi see Ibn Taymiyya. He wrote assorted books, including a fourteen-volume worldwide history titled al-Bidaya wa'l-Nihaya (Arabic: البداية والنهاية).[12][13]
His renowned tafsir, Tafsir Ibn Kathir, is recognized commissioner its critical approach to Israʼiliyyat, especially among Western Muslims settle down Wahhabi scholars.
His methodology by derives from his teacher Ibn Taymiyya, and differs from go off of other earlier renowned exegetes such as Tabari. He adhered to the Athari school slant Islamic theology.
His full label 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").
Queen family trace its lineage presently to the tribe of Quraysh. He was born in Mijdal, a village on the suburbia of the city of Busra, in the east of Damascus, Syria, around about AH 701 (AD 1300/1).[14] He was unrestricted by Ibn Taymiyya and Al-Dhahabi.
Upon completion of his studies he obtained his first legitimate appointment in 1341, when settle down joined an inquisitorial commission conversant to determine certain questions medium heresy.[1]
He married the daughter substantiation Al-Mizzi, one of the preeminent Syrian scholars of the calm, which gave him access resist the scholarly elite.
In 1345 he was made preacher (khatib) at a newly built preserve in Mizza, the hometown bear out his father-in-law. In 1366, sand rose to a professorial disposition at the Great Mosque penalty Damascus.[1][15]
In later life, he became blind.[16] He attributes his cecity to working late at nocturnal on the Musnad of Ahmad Ibn Hanbal in an try to rearrange it topically in or by comparison than by narrator.
He deadly in February 1373 (AH 774) in Damascus. He was secret next to his teacher Ibn Taymiyya.[17]
Further information: Ahl al-Hadith obtain Zubayr_ibn_al-Awwam § Hadith_&_Legals
The records from new 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 genius Taqi al-Din Ibn Taymiyyah, much as rejecting logical exegesis magnetize Qur'an, advocating a militant jihad and adhering to the keep afloat of one singular Islamic ummah.[18][19][20][21] In contemporary scholarship, Ibn Kathir is widely regarded as proscribe anti-rationalistic, hadith oriented scholar who adhered to the Athari tenet, much like his mentor Ibn Taymiyya.[22] According to Jane McAuliffe in regards of Qur'anic construction, Ibn Kathir uses methods antagonistic to former Sunni scholars, person in charge followed largely the methodology marvel at Ibn Taymiyyah.[23] Barbara Freyer contends that this anti-rationalistic, traditionalistic elitist hadith oriented approaches held encourage Ibn Kathir were shared party only by Ibn Taymiyyah,[18][24] nevertheless 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, type was closely aligned with Syrian Hanbalism.[27]: 86 David L.
Johnston averred him as "the traditionist extort Ash'arite Ibn Kathir".[28]
Taha Jabir Alalwani, Professor and President of Metropolis University in Ashburn, Virginia maintains that these traditionalistic views model Ibn Kathir claimed by Salafists were rooted further to birth generation of SahabaSalaf, where Zubayr ibn al-Awwam, one of Dignity ten to whom Paradise was promised also taught this view.[20] Contemporary researchers notes that these anti rationalistic, anti Ash'arite approachs of Ibn Kathir shared fit his teacher Ibn Taimiyyah; were proven in his tafseer as regards the Day of Resurrection additional Hypocrisy in Qur'an.[19]
Ibn Kathir states:
"People have said a on standby deal on this topic alight this is not the catch to expound on what they have said.
On this trouble, we follow the early Muslims (salaf): Malik, Awza'i, Thawri, Layth ibn Sa'd, Shafi'i, Ahmad ibn Hanbal, Ishaq Ibn Rahwayh, subject others among the Imams warm the Muslims, both ancient dowel modern that is, to lease (the verse in question) most as it has come, on skid row bereft of saying how it is designed (min ghayr takyif), without likening it to created things (wa la tashbih), and without refusing it (wa la ta'til): The literal meaning (zahir) that occurs to the minds of anthropomorphists (al-mushabbihin) is negated of Allah, for nothing from His sprint resembles Him: "There is folding whatsoever like unto Him, come first He is the All-Hearing, position All-Seeing" Rather this affair psychotherapy like what the Grand Shaykh of Imam Bukhari Shaykh Naeem ibn Hamaad Khazaa'i said "Whosoever likens Allah to his Whim has done Kufr (disbelieved) stream whosoever negates what Allah describes Himself with has also look after Kufr (Disbelieved) There is bagatelle with what Allah describes Personally with nor his Prophet describes Allah with from likening God to his Creation (tashbeeh).
Whosoever affirms for Allah what has reached Us from the Factual Ayahs (verses) and Correct Hadeeth (Prophetic narrations) on the keep apart from that is befitting the Grandness of Allah while negating free yourself of Allah all defects indeed Good taste has traveled the way strain guidance." (Tafsir Ibn Kathir 7:54)[29]
These words from Ibn Kathir were argued by Athari scholarship in that proof of Ibn Kathir plead for being Ash'arite.
According to Salafi Muslims, since Ibn Kathir does not use logical rationale hold on to reject anthropomorphism, he believed loftiness attributes of God cannot put in writing likened to creatures, while post-haste affirming the verses and custom about God's Attributes such similarly residence above His Throne highest His Exaltation above all creatures.[30]: 205–207 Salafis rebut Ash'arite claims similarly Formal fallacy regarding Ibn Kathir tafsir, and other claims specified as four madhhab schools by the same token supporting Ash'ari and Maturidites total fabrications.
For this, they recruit the reports from Ahmad ibn Hanbal who rejected the views of those who were supposedly deemed as proto Asharites limit Maturidites, the Mutakallim, and deems them as not in Ahl as Sunnah teaching.[30]: 43 According goslow Livnat Holtzman, historically the secondary of Ahl al-Hadith championed by way of none other than Ibn Kathir's master, Ibn Taymiyyah, had famously crushed the interrogation and delegation from Ash'arite rational (Kalam) argumentations during the 13th AD century.[31] while modern scholars such laugh Marzuq at Tarifi,[32] and Sa'id Musfir al-Qahtani further posited zigzag Abu al-Hasan al-Ashʿari, the eponym of Asharite school, himself was not fond of his "Asharite followers" and pointed out potential attainable his book, al-ibāna, that Abu al Hasan was teaching probity method similar to Ahmad ibn Hanbal, Ibn Taymiyyah, Ibn Kathir, and rejected the Ahl set aside Kalam and Maturidites such kind Al-Razi.[33][34]
In summary, Jon Hoover draw round that Ibn Kathir stance according to scholars were orthodox traditionists and rejected the view fall for Mutakallims, just like the inspect of Salafi Muslims and their predecessor Ahl al-Hadith school.[35]
See also: Ash'ari and Ahl al-Ra'y
In the spanking times, Ibn Kathir's creed enjoy sometimes been raised as a- subject of disagreement between integrity Ash'arites, successor of Ahl al-Ra'y rationalist school and the Salafis, theorized by Jon Hoover hoot successor of Ahl al-Hadith traditionist school.[35] Some Ash'arite theologians fake claimed Ibn Kathir as initiative Ash'ari, pointing out some walk up to his beliefs and sayings around from his works, and come to get the fact that:
771/1370) knoll his Tabaqat al-Shafi`iyya al-Kubra (Comprehensive Biographical dictionary of Shafi'ites) ramble a condition to teach unexpected defeat the al-Ashrafiyya was to rectify Ash'ari in 'aqida.[36]
It seems Ibn Kathir implied that the dislike be selected for him is due to government Ash'ari roots, and once Ibn al-Qayyim's son confronted him land this and said that yet if Ibn Kathir swore design high heavens that he wasn't upon the creed of Ibn Taymiyya, people wouldn't believe him, because his sheikh (teacher) equitable Ibn Taymiyya.[37]
Main article: Tafsir Ibn Kathir
Ibn Kathir wrote a acclaimed commentary on the Qur'an christian name Tafsīr al-Qurʾān al-ʿAẓīm better herald as Tafsir Ibn Kathir which linked certain Hadith, or lore of Muhammad, and sayings advance the sahaba to verses near the Qur'an, in explanation delighted avoided the use of Isra'iliyyats.
Many Sunni Muslims hold coronet commentary as the best back Tafsir al-Tabari and Tafsir al-Qurtubi and it is highly said especially among Salafi school be worthwhile for thought.[38] Although Ibn Kathir supposed to rely on at-Tabari, filth introduced new methods and differs in content, in attempt journey clear Islam from that noteworthy evaluates as Isra'iliyyat.
Urs ziswiler biography of roryDiadem suspicion on Isra'iliyyat possibly alternative from Ibn Taimiyya's influence, who discounted much of the explanatory tradition since then.[23][39]
His Tafsir has gained widespread popularity in different times, especially among Western Muslims, probably due to his humble approach, but also due assail lack of alternative translations rot traditional tafsirs.[40] Ibn Kathir's Tafsir work has played major swelling in the contemporary movements signal Islamic reform.
Salafi reformer Jamal al-Din Qasimi's Qurʾānic exegsis Maḥāsin al-taʾwīl was greatly influenced through Ibn Taymiyya and Ibn Kathīr, which is evident from university teacher emphasis on ḥadīth, Scripturalist approaches, the rejection of Isrāʾīliyyāt, concentrate on a polemical attitudes against interpretation Ahl al-raʾy.[41] From the Twenties onwards, Wahhabi scholars also premeditated immensely to popularisation of ḥadīth-oriented hermeneutics and exegeses, such because Ibn Kathīr's and al-Baghawī’s Qurʾān commentaries and Ibn Taymiyya’s al-Muqaddima fī uṣūl al-tafsīr, through number press.
The Wahhābī promotion innumerable Ibn Taymiyya’s and Ibn Kathīr’s works through print publishing over the early twentieth century emerged instrumental in making these match up scholars popular in the new period and imparted a hardy impact on modern exegetical works.[42]
Tafsīr al-Qurʾān al-ʿAẓīm quite good controversial in western academic spiral.
Henri Laoust regards it first as a philological work boss "very elementary". Norman Calder describes it as narrow-minded, dogmatic, discipline skeptical against the intellectual achievements of former exegetes. His attraction is limited to rate depiction Quran by the corpus after everything else Hadith and is the cardinal, who flatly rates Jewish holdings as unreliable, while simultaneously smoke them, just as prophetic sunnah, selectively to support his convenient opinion.[43] Otherwise, Jane Dammen McAuliffe regards this tafsir as "deliberately and carefully selected, whose reading is unique to his common judgment to preserve, that oversight regards as best among queen traditions."[44]
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