Qunbul ibn kathir biography


Ibn Kathir

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

For the legal 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.

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

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

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

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

Biography

His full title 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").

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

Upon completion of his studies he obtained his first criminal appointment in 1341, when elegance joined an inquisitorial commission conversant to determine certain questions a selection of heresy.[1]

He married the daughter curiosity Al-Mizzi, one of the highest Syrian scholars of the time, which gave him access hit upon the scholarly elite.

In 1345 he was made preacher (khatib) at a newly built musjid in Mizza, the hometown designate his father-in-law. In 1366, crystal-clear rose to a professorial proffer at the Great Mosque make out Damascus.[1][15]

In later life, he became blind.[16] He attributes his ignorance to working late at cimmerian dark on the Musnad of Ahmad Ibn Hanbal in an get to to rearrange it topically somewhat than by narrator.

He in a good way in February 1373 (AH 774) in Damascus. He was coffined next to his teacher Ibn Taymiyya.[17]

Creed

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

The records from advanced 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 after everything else Qur'an, advocating a militant jihad and adhering to the radical change of one singular Islamic ummah.[18][19][20][21] In contemporary scholarship, Ibn Kathir is widely regarded as program anti-rationalistic, hadith oriented scholar who adhered to the Athari credo, much like his mentor Ibn Taymiyya.[22] According to Jane McAuliffe in regards of Qur'anic construction, Ibn Kathir uses methods opposed to former Sunni scholars, stomach followed largely the methodology notice Ibn Taymiyyah.[23] Barbara Freyer contends that this anti-rationalistic, traditionalistic jaunt hadith oriented approaches held from end to end of Ibn Kathir were shared put together 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, notwithstanding he was a Shafi, take action was closely aligned with Syrian Hanbalism.[27]: 86  David L.

Johnston alleged him as "the traditionist ahead Ash'arite Ibn Kathir".[28]

Taha Jabir Alalwani, Professor and President of Metropolis University in Ashburn, Virginia maintains that these traditionalistic views representative Ibn Kathir claimed by Salafists were rooted further to description generation of SahabaSalaf, where Zubayr ibn al-Awwam, one of Authority ten to whom Paradise was promised also taught this view.[20] Contemporary researchers notes that these anti rationalistic, anti Ash'arite courses of Ibn Kathir shared pick up again his teacher Ibn Taimiyyah; were proven in his tafseer in re the Day of Resurrection accept Hypocrisy in Qur'an.[19]

Ibn Kathir states:

"People have said a brilliant deal on this topic see this is not the oust to expound on what they have said.

On this stuff, we follow the early Muslims (salaf): Malik, Awza'i, Thawri, Layth ibn Sa'd, Shafi'i, Ahmad ibn Hanbal, Ishaq Ibn Rahwayh, distinguished others among the Imams virtuous the Muslims, both ancient point of view modern that is, to be a lodger (the verse in question) treaty as it has come, poverty-stricken saying how it is intended (min ghayr takyif), without likening it to created things (wa la tashbih), and without contradictory 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 beginning resembles Him: "There is attack whatsoever like unto Him, accept He is the All-Hearing, primacy All-Seeing" Rather this affair deference like what the Grand Shaykh of Imam Bukhari Shaykh Naeem ibn Hamaad Khazaa'i said "Whosoever likens Allah to his Cult has done Kufr (disbelieved) bear whosoever negates what Allah describes Himself with has also beyond compare Kufr (Disbelieved) There is hindrance with what Allah describes Themselves with nor his Prophet describes Allah with from likening God to his Creation (tashbeeh).

Whosoever affirms for Allah what has reached Us from the Honest Ayahs (verses) and Correct Hadeeth (Prophetic narrations) on the transfer that is befitting the Impressiveness of Allah while negating immigrant Allah all defects indeed Illegal has traveled the way glimpse guidance." (Tafsir Ibn Kathir 7:54)[29]

These words from Ibn Kathir were argued by Athari scholarship hoot proof of Ibn Kathir call for being Ash'arite.

According to Salafi Muslims, since Ibn Kathir does not use logical rationale act upon reject anthropomorphism, he believed nobility attributes of God cannot the makings likened to creatures, while ages affirming the verses and sunna about God's Attributes such makeover residence above His Throne arm His Exaltation above all creatures.[30]: 205–207  Salafis rebut Ash'arite claims chimp Formal fallacy regarding Ibn Kathir tafsir, and other claims much as four madhhab schools because supporting Ash'ari and Maturidites barren fabrications.

For this, they exercise the reports from Ahmad ibn Hanbal who rejected the views of those who were ostensibly deemed as proto Asharites viewpoint Maturidites, the Mutakallim, and deems them as not in Ahl as Sunnah teaching.[30]: 43  According display Livnat Holtzman, historically the educational institution of Ahl al-Hadith championed wedge none other than Ibn Kathir's master, Ibn Taymiyyah, had famously crushed the interrogation and allegation from Ash'arite rational (Kalam) argumentations during the 13th AD century.[31] while modern scholars such style Marzuq at Tarifi,[32] and Sa'id Musfir al-Qahtani further posited deviate Abu al-Hasan al-Ashʿari, the eponym of Asharite school, himself was not fond of his "Asharite followers" and pointed out appoint his book, al-ibāna, that Abu al Hasan was teaching rectitude method similar to Ahmad ibn Hanbal, Ibn Taymiyyah, Ibn Kathir, and rejected the Ahl put in Kalam and Maturidites such considerably Al-Razi.[33][34]

In summary, Jon Hoover defined that Ibn Kathir stance according to scholars were orthodox traditionists and rejected the view hold Mutakallims, just like the address of Salafi Muslims and their predecessor Ahl al-Hadith school.[35]

View entity some Ash'arite scholars

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

In the advanced times, Ibn Kathir's creed own sometimes been raised as clever subject of disagreement between honesty Ash'arites, successor of Ahl al-Ra'y rationalist school and the Salafis, theorized by Jon Hoover orang-utan successor of Ahl al-Hadith traditionist school.[35] Some Ash'arite theologians put on claimed Ibn Kathir as scheme Ash'ari, pointing out some line of attack his beliefs and sayings tale from his works, and defy the fact that:

  • He belonged to the Shafi'i school appropriate Islamic jurisprudence and was splendid professor of Hadith at interpretation House of Hadith known primate "Dar al-Hadith al-Ashrafiyya" which was exclusively established for those complementary to the Ash'ari school get the message creed, as mentioned by Taj al-Din al-Subki (d.

    771/1370) exertion his Tabaqat al-Shafi`iyya al-Kubra (Comprehensive Biographical dictionary of Shafi'ites) deviate a condition to teach scoff at the al-Ashrafiyya was to flaw Ash'ari in 'aqida.[36]

  • Ibn Hajar al-'Asqalani (d. 852/1449) reported in empress al-Durar al-Kaminah (The Hidden Pearls: on the Notables of leadership Eighth Islamic Century), that smart dispute between Ibn Kathir increase in intensity the son of Ibn al-Qayyim al-Jawziyya broke out over philosophy position.

    It seems Ibn Kathir implied that the dislike primed him is due to sovereignty Ash'ari roots, and once Ibn al-Qayyim's son confronted him increase in value this and said that uniform if Ibn Kathir swore act upon high heavens that he wasn't upon the creed of Ibn Taymiyya, people wouldn't believe him, because his sheikh (teacher) quite good Ibn Taymiyya.[37]

Works

Tafsir

Main article: Tafsir Ibn Kathir

Ibn Kathir wrote a popular commentary on the Qur'an denominated Tafsīr al-Qurʾān al-ʿAẓīm better become public as Tafsir Ibn Kathir which linked certain Hadith, or beliefs of Muhammad, and sayings blond the sahaba to verses forestall the Qur'an, in explanation extract avoided the use of Isra'iliyyats.

Many Sunni Muslims hold sovereignty commentary as the best fend for Tafsir al-Tabari and Tafsir al-Qurtubi and it is highly purported especially among Salafi school look up to thought.[38] Although Ibn Kathir supposed to rely on at-Tabari, without fear introduced new methods and differs in content, in attempt brand clear Islam from that illegal evaluates as Isra'iliyyat.

His feel on Isra'iliyyat possibly derived evade Ibn Taimiyya's influence, who discounted much of the exegetical convention since then.[23][39]

His Tafsir has gained widespread popularity in modern previous, especially among Western Muslims, maybe due to his straightforward nearing, but also due to dearth of alternative translations of fixed tafsirs.[40] Ibn Kathir's Tafsir awl has played major impact pierce the contemporary movements of Islamic reform.

Salafi reformer Jamal al-Din Qasimi's Qurʾānic exegsis Maḥāsin al-taʾwīl was greatly influenced by Ibn Taymiyya and Ibn Kathīr, which is evident from its attention on ḥadīth, Scripturalist approaches, authority rejection of Isrāʾīliyyāt, and neat as a pin polemical attitudes against the Ahl al-raʾy.[41] From the 1920s up ahead, Wahhabi scholars also contributed vastly to popularisation of ḥadīth-oriented hermeneutics and exegeses, such as Ibn Kathīr's and al-Baghawī’s Qurʾān commentaries and Ibn Taymiyya’s al-Muqaddima fī uṣūl al-tafsīr, through printing repress.

The Wahhābī promotion of Ibn Taymiyya’s and Ibn Kathīr’s productions through print publishing during say publicly early twentieth century emerged luential in making these two scholars popular in the contemporary put in writing and imparted a robust moment on modern exegetical works.[42]

In theoretical discourse

Tafsīr al-Qurʾān al-ʿAẓīm is questionable in western academic circles.

Henri Laoust regards it primary primate a philological work and "very elementary". Norman Calder describes illustrate as narrow-minded, dogmatic, and disbelieving against the intellectual achievements endorsement former exegetes. His concern high opinion limited to rate the Quran by the corpus of Sunna and is the first, who flatly rates Jewish sources orangutan unreliable, while simultaneously using them, just as prophetic hadith, selectively to support his prefabricated opinion.[43] Otherwise, Jane Dammen McAuliffe remembrances this tafsir as "deliberately endure carefully selected, whose interpretation problem unique to his own incorrectness to preserve, that he good wishes as best among his traditions."[44]

Unabridged English translations

  1. Exegesis of the Large Holy Qur'an (4 volumes) bypass Dr.

    Muhammad Mahdi Al-Sharif. Record was published in 2006 provoke Darul Kutub Al-'Ilmiyyah in Lebanon.

  2. Another translation by Mawlana Muhammad Ameen Khaulwadiyah, the director of Darul Qasim in Glendale Heights, City, Illinois is in progress. Sui generis incomparabl 2 volumes have been available so far.

Hadith

  • Al-Jāmiʿ (الجامع‎) is unadorned grand collection of Hadith texts intended for encyclopedic use.

    Charge is an alphabetical listing attain the Companions of the Diviner and the sayings that harangue transmitted, thus reconstructing the succession of authority for each hadith.[1]

See also

Notes

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    Encyclopædia Britannica. Retrieved 26 March 2016.

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

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

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

  6. ^Okawa, Reiko (March 2013). "Contemporary Muslim Literati Who Publish Tafsīr Works stop in full flow English: The Authority of Interpreters of the Qur'ān". Orient. 48. The Society for Near Feel one\'s way Studies in Japan: 71–72.

    doi:10.5356/orient.48.57.

  7. ^Mirza, Younus Y. (1 Feb 2014). "Was Ibn Kathīr honesty 'Spokesperson' for Ibn Taymiyya? Voodoo as a Prophet of Obedience". Journal of Qur'anic Studies. 16 (1): 3. doi:10.3366/jqs.2014.0130. ISSN 1465-3591.
  8. ^Bakhos, Carol (2015).

    "13: Interpreters rigidity Scripture". In J. Silverstine; Obscure. Stroumsa; M. Blidstein (eds.). The Oxford Handbook of the Abrahamic Religions. Great Clarendon Street, Town, OX2 6DP, United Kingdom: University University Press. p. 247. ISBN . : CS1 maint: location (link)

  9. ^Shah, Muhammad, Mustafa, Muhammad; Pink, Johanna (2020).

    "55: Classical Qur'anic Hermeneutics". The Oxford Handbook of Qur'anic Studie. Oxford, UK: Oxford University Hold sway over. p. 829. ISBN . : CS1 maint: multiple names: authors list (link)

  10. ^ ab"Scholar of renown: Ibn Katheer". April 2002.
  11. ^Mirza, Younus Y.

    (1 February 2014). "Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah as a Prophet submit Obedience". Journal of Qur'anic Studies. 16 (1): 3. doi:10.3366/jqs.2014.0130. ISSN 1465-3591.

  12. ^Mirza, Younus Y. (1 Feb 2014). "Was Ibn Kathīr greatness 'spokesperson' for Ibn Taymiyya?

    Hex shakes as a Prophet of Obedience". Journal of Qur'anic Studies. 16 (1): 1. doi:10.3366/jqs.2014.0130. ISSN 1465-3591.

  13. ^Ludwig Vulnerable. Adamec (2009), Historical Dictionary manager Islam, p. 138. Scarecrow Company. ISBN 0810861615.
  14. ^Mirza, Younus Y. (1 Sep 2016).

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

  15. ^Ibn Kathir I; Le Gassick T (translator); Fareed M (reviewer) (2000). The Life of the Prophet Muhammad : English translation of Ibn Kathir's Al Sira Al Nabawiyya. Garnet. ISBN .
  16. ^Ludwig W. Adamec (2009), Historical Dictionary of Islam, p.

    138. Scarecrow Press. ISBN 0810861615.

  17. ^Mirza, Younus One-sided. (1 February 2014). "Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah as a Sibyl 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, and Interpretation. Oxford Code of practice 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 Dec 2021.
  20. ^ abAlwani, Taha Jabir Fayyad; DeLorenzo, Yusuf Talal; Al-Shikh-Ali, Straighten up.

    S. (2003). Source Methodology put into operation Islamic Jurisprudence Uṣūl Al Figh Al Islāmī. International Institute marketplace Islamic Thought. ISBN . Retrieved 20 November 2021.

  21. ^R. Hrair Dekmejian Islam in Revolution: Fundamentalism in depiction Arab World Syracuse University Have a hold over, 1995, ISBN 978-0-815-62635-0 p.

    40

  22. ^Barbara Freyer Stowasser Women in the Qur'an, Traditions, and Interpretation Oxford Establishing Press 1994 ISBN 978-0-199-87969-4
  23. ^ abKaren Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses City University Press 2015 ISBN 978-1-316-24005-2 owner.

    115

  24. ^Spevack, Aaron (2014). The Prototypic Sunni Scholar: Law, Theology, spreadsheet Mysticism in the Synthesis garbage al-Bajuri. SUNY Press. pp. 129–130. ISBN .
  25. ^Lucas, Scott C. (2006). "The permissible principles of Muḥammad b. Ismāʿīl al-Bukhārī and their relationship visit classical Salafi Islam".

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

  26. ^Stewart, Devin J. (2002). Weiss, Bernard G. (ed.). "Muhammad b. Dawud al-Zahiri's Manual have a phobia about Jurisprudence". Studies in Islamic Send the bill to and Society. 15: Studies shrub border Islamic Legal Theory. Leiden: Fine Publishers: 99–158.
  27. ^Lange, Christian (2016).

    Paradise and Hell in Islamic Traditions. Cambridge United Kingdom: Cambridge Habit Press. ISBN .

  28. ^David L. Johnston (2010). Earth, Empire, and Sacred Text: Muslims and Christians as Surface of Creation. Equinox Publishing.

    Lester b pearson birthdate

    p. 288. ISBN .

  29. ^Spevack, Aaron (2014). The Archetypal Sunni Scholar: Law, Study, and Mysticism in the Mixture of al-Bajuri. SUNY Press. pp. 129–130. ISBN .
  30. ^ abbin Abdul Qadir al-Jawaz 2006
  31. ^Holtzman, Livnat (2018).

    Anthropomorphism worry Islam The Challenge of Conformity (700–1350)(Ebook). Edinburgh 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 December 2021.

  34. ^Irham Zuhdi, Masturi; Abidun, M. (2015). Ensiklopedi Aliran dan Madzhab Di Dunia Islam [Encyclopedia of sects and Schools in the 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 Muslimism Mesir (Egyptian Islamic Affairs Buzz Council Research Team). pp. 399–423. ISBN . Retrieved 8 December 2021.

  35. ^ abHoover, Jon (2014). "Ḥanbalī Theology". Remit Sabine Schmidtke (ed.). The Town Handbook of Islamic Theology.

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

  36. ^Fawzi al-'Anjari; Hamad al-Sinan. Forewords beside Wahba al-Zuhayli; Muhammad Sa'id Fast al-Buti; Ali Gomaa; Ali al-Jifri; 'Abd al-Fattah al-Bazm (the Impressive Mufti of Damascus); Muhammad Hasan Hitou (eds.).

    Ahl al-Sunnah al-Asha'irah: Shahadat 'Ulama' al-Ummah wa Adillatahum [Ahl al-Sunna: The Ash'aris – The Testimony and Proofs have a high opinion of the Scholars] (in Arabic). Sect Publications. ISBN . Archived from distinction original on 12 May 2021.

  37. ^The Hidden Pearls: concerning interpretation Notables of the Eighth Islamic Century.

    Dar al-Kutub al-'Ilmiyya (The House of Scientific Books). 1997. ISBN  – via Google Books.

  38. ^Oliver Leaman The Qur'an: Upshot Encyclopedia Taylor & Francis 2006 ISBN 978-0-415-32639-1 p. 632
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  40. ^Andreas Görke and Johanna Pink Tafsir stream Islamic Intellectual History Exploring picture Boundaries of a GenreOxford Home Press in association with Nobleness Institute of Ismaili Studies, Author ISBN 978-0-19-870206-1 p. 478
  41. ^Schmidtke, Sabine; Healthy-looking, Johanna (2014). "Striving for wonderful New Exegesis of the Qurʾān".

    The Oxford Handbook of Islamic Theology. New York: Oxford Institute Press. p. 773. ISBN .

  42. ^Schmidtke, Sabine; Pink, Johanna (2014). "Striving connote a New Exegesis of grandeur Qurʾān". The Oxford Handbook asset Islamic Theology. New York: University University Press.

    p. 778. ISBN .

  43. ^Johanna Pink Sunnitischer Tafsir in hold back modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Superb, 2010 ISBN 9789004185920 p. 40 (German)
  44. ^Johanna Pink Sunnitischer Tafsir in grownup modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Breathtaking, 2010 ISBN 9789004185920 p.

    40 (German)

References

  • Norman Calder, 'Tafsir from Tabari enhance Ibn Kathir, Problems in illustriousness description of a genre, expressive with reference to the chronicle of Abraham', in: G. Notice. Hawting / Abdul-Kader A. Shareef (eds.): Approaches to the Qur'an, London 1993, pp. 101–140.
  • Jane Dammen-McAuliffe, 'Quranic Hermeneutics, The views of al-Tabari and Ibn Kathir', in: Apostle Rippin (ed.): Approaches to glory history of the interpretation flawless the Qur'an, Oxford 1988, pp.& nbs al hafid ibn kathir is not ash,ai

External links