Ibn Kathir

Last updated
Ibn Kathir
اِبْنُ كَثِيرٍ
Title Imam
Personal life
Bornc. 1300 (701 AH)
Bosra, Sham, Mamluk Sultanate
Died27 February 1373 (774 AH)
Damascus, Mamluk Sultanate (now Syria)
EraMedieval Era (Middle Ages)
Region Sham
Main interest(s)
Notable work(s) Tafsir Ibn Kathir
Tarikh Ibn Kathir
Kitab al-jami [1]
al-Sira al-Nabawiyya
Occupation
Religious life
Religion Islam
Denomination Sunni
Jurisprudence Shafi’i [2] [3] [4]
Creed Athari [5] [6] [7] [8] [9]
Muslim leader
Influenced by

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

Contents

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

His renowned tafsir, Tafsir Ibn Kathir , is recognized for its critical approach to Israʼiliyyat , especially among Western Muslims and Wahhabi scholars. His methodology largely derives from his teacher Ibn Taymiyya, and differs from that of other earlier renowned exegetes such as Tabari. He adhered to the Athari school of Islamic theology.

Biography

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

Upon completion of his studies he obtained his first official appointment in 1341, when he joined an inquisitorial commission formed to determine certain questions of heresy. [1]

He married the daughter of Al-Mizzi, one of the foremost Syrian scholars of the period, which gave him access to the scholarly elite. In 1345 he was made preacher (khatib) at a newly built mosque in Mizza, the hometown of his father-in-law. In 1366, he rose to a professorial position at the Great Mosque of Damascus. [1] [15]

In later life, he became blind. [16] He attributes his blindness to working late at night on the Musnad of Ahmad Ibn Hanbal in an attempt to rearrange it topically rather than by narrator. He died in February 1373 (AH 774) in Damascus. He was buried next to his teacher Ibn Taymiyya. [17]

Creed

The records from modern 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 master Taqi al-Din Ibn Taymiyyah, such as rejecting logical exegesis of Qur'an , advocating a militant jihad and adhering to the renewal of one singular Islamic ummah . [18] [19] [20] [21] In contemporary scholarship, Ibn Kathir is widely regarded as an anti-rationalistic, hadith oriented scholar who adhered to the Athari creed, much like his mentor Ibn Taymiyya. [22] According to Jane McAuliffe in regards of Qur'anic exegesis, Ibn Kathir uses methods contrary to former Sunni scholars, and followed largely the methodology of Ibn Taymiyyah. [23] Barbara Freyer contends that this anti-rationalistic, traditionalistic and hadith oriented approaches held by Ibn Kathir were shared not only by Ibn Taymiyyah, [18] [24] but also by Ibn Hazm, Bukhari independent Madhhab, [25] and also scholars from Jariri, and Zahiri Maddhabs. [26] According to Christian Lange, although he was a Shafi, he was closely aligned with Damascene Hanbalism. [27] : 86  David L. Johnston described him as "the traditionist and Ash'arite Ibn Kathir". [28]

Taha Jabir Alalwani, Professor and President of Cordoba University in Ashburn, Virginia maintains that these traditionalistic views of Ibn Kathir claimed by Salafists were rooted further to the generation of Sahaba Salaf, where Zubayr ibn al-Awwam, one of The ten to whom Paradise was promised also taught this view. [20] Contemporary researchers notes that these anti rationalistic, anti Ash'arite methods of Ibn Kathir shared with his teacher Ibn Taimiyyah; were proven in his tafseer regarding the Day of Resurrection and Hypocrisy in Qur'an. [19]

Ibn Kathir states:

"People have said a great deal on this topic and this is not the place to expound on what they have said. On this matter, we follow the early Muslims (salaf): Malik, Awza'i, Thawri, Layth ibn Sa'd, Shafi'i, Ahmad ibn Hanbal, Ishaq Ibn Rahwayh, and others among the Imams of the Muslims, both ancient and modern that is, to let (the verse in question) pass as it has come, without saying how it is meant (min ghayr takyif), without likening it to created things (wa la tashbih), and without nullifying 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 creation resembles Him: "There is nothing whatsoever like unto Him, and He is the All-Hearing, the All-Seeing" Rather this affair is like what the Grand Shaykh of Imam Bukhari Shaykh Naeem ibn Hamaad Khazaa'i said "Whosoever likens Allah to his Creation has done Kufr (disbelieved) and whosoever negates what Allah describes Himself with has also done Kufr (Disbelieved) There is nothing with what Allah describes Himself with nor his Prophet describes Allah with from likening Allah to his Creation (tashbeeh). Whosoever affirms for Allah what has reached Us from the Truthful Ayahs (verses) and Correct Hadeeth (Prophetic narrations) on the way that is befitting the Majesty of Allah while negating from Allah all defects indeed He has traveled the way of guidance." (Tafsir Ibn Kathir 7:54) [29]

These words from Ibn Kathir were argued by Athari scholarship as proof of Ibn Kathir not being Ash'arite. According to Salafi Muslims, since Ibn Kathir does not use logical rationale to reject anthropomorphism, he believed the attributes of God cannot be likened to creatures, while simultaneously affirming the verses and hadith about God's Attributes such as residence above His Throne and His Exaltation above all creatures. [30] : 205–207  Salafis rebut Ash'arite claims as Formal fallacy regarding Ibn Kathir tafsir, and other claims such as four madhhab schools as supporting Ash'ari and Maturidites are fabrications. For this, they employ the reports from Ahmad ibn Hanbal who rejected the views of those who were allegedly deemed as proto Asharites and Maturidites, the Mutakallim, and deems them as not in Ahl as Sunnah teaching. [30] : 43  According to Livnat Holtzman, historically the school of Ahl al-Hadith championed by none other than Ibn Kathir's master, Ibn Taymiyyah, had successfully crushed the interrogation and accusation from Ash'arite rational (Kalam) argumentations during the 13th AD century. [31] while modern scholars such as Marzuq at Tarifi, [32] and Sa'id Musfir al-Qahtani further posited that Abu al-Hasan al-Ashʿari, the eponym of Asharite school, himself was not fond of his "Asharite followers" and pointed out on his book, al-ibāna, that Abu al Hasan was teaching the method similar to Ahmad ibn Hanbal, Ibn Taymiyyah, Ibn Kathir, and rejected the Ahl al Kalam and Maturidites such as Al-Razi. [33] [34]

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

View of some Ash'arite scholars

In the modern times, Ibn Kathir's creed have sometimes been raised as a subject of disagreement between the Ash'arites, successor of Ahl al-Ra'y rationalist school and the Salafis, theorized by Jon Hoover as successor of Ahl al-Hadith traditionist school. [35] Some Ash'arite theologians have claimed Ibn Kathir as an Ash'ari, pointing out some of his beliefs and sayings reported from his works, and to the fact that:

Works

Tafsir

Ibn Kathir wrote a famous commentary on the Qur'an named Tafsīr al-Qurʾān al-ʿAẓīm better known as Tafsir Ibn Kathir which linked certain Hadith, or sayings of Muhammad, and sayings of the sahaba to verses of the Qur'an, in explanation and avoided the use of Isra'iliyyats. Many Sunni Muslims hold his commentary as the best after Tafsir al-Tabari and Tafsir al-Qurtubi and it is highly regarded especially among Salafi school of thought. [38] Although Ibn Kathir claimed to rely on at-Tabari, he introduced new methods and differs in content, in attempt to clear Islam from that he evaluates as Isra'iliyyat. His suspicion on Isra'iliyyat possibly derived from Ibn Taimiyya's influence, who discounted much of the exegetical tradition since then. [23] [39]

His Tafsir has gained widespread popularity in modern times, especially among Western Muslims, probably due to his straightforward approach, but also due to lack of alternative translations of traditional tafsirs. [40] Ibn Kathir's Tafsir work has played major impact in 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 emphasis on ḥadīth , Scripturalist approaches, the rejection of Isrāʾīliyyāt , and a polemical attitudes against the Ahl al-raʾy . [41] From the 1920s onwards, Wahhabi scholars also contributed immensely 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 press. The Wahhābī promotion of Ibn Taymiyya’s and Ibn Kathīr’s works through print publishing during the early twentieth century emerged instrumental in making these two scholars popular in the contemporary period and imparted a robust impact on modern exegetical works. [42]

In academic discourse

Tafsīr al-Qurʾān al-ʿAẓīm is controversial in western academic circles. Henri Laoust regards it primary as a philological work and "very elementary". Norman Calder describes it as narrow-minded, dogmatic, and skeptical against the intellectual achievements of former exegetes. His concern is limited to rate the Quran by the corpus of Hadith and is the first, who flatly rates Jewish sources as unreliable, while simultaneously using them, just as prophetic hadith, selectively to support his prefabricated opinion. [43] Otherwise, Jane Dammen McAuliffe regards this tafsir as "deliberately and carefully selected, whose interpretation is unique to his own judgment to preserve, that he regards as best 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 published in 2006 by Darul Kutub Al-'Ilmiyyah in Lebanon.
  2. Another translation by Mawlana Muhammad Ameen Khaulwadiyah, the director of Darul Qasim in Glendale Heights, Chicago, Illinois is in progress. Only 2 volumes have been published so far.

Hadith

See also

Notes

  1. 1 2 3 4 "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". Ibn Kathir is a scholar of Ahl al-Sunna who was of the Shafi'i school (according to the first volume of his main work, Tafsir al-Qur'an al-'Azim, 1.2), while Ibn Taymiya was a scholar whose fiqh remained in the general framework of the Hanbali school.
  3. ↑ Younus Y. Mirza (2012). IBN KATHĪR (D. 774/1373): HIS INTELLECTUAL CIRCLE, MAJOR WORKS AND QUR'ĀNIC EXEGESIS. Georgetown University. Ibn Kathīr is often portrayed as the "spokesperson" for Ibn Taymiyya, one who promoted his work and implemented his theories. Ibn Kathīr is more accurately described as a Shāfi'ī traditionalists or a group of Shāfiʻī ḥadīth scholars who maintained a traditionalist creed.
  4. ↑ Mirza, Younus Y. (1 February 2014). "Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah 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   978-0-7007-1588-6. Ibn Kathir, 'Imad Al-Din Ism'il Ibn 'Umar (AD 1300–73)... His reliance is totally upon hadith material; the era of Ibn Kathir, in fact, marks the triumph of traditionalism over the powers of rationalism.
  6. ↑ Okawa, Reiko (March 2013). "Contemporary Muslim Intellectuals Who Publish Tafsīr Works in English: The Authority of Interpreters of the Qur'ān". Orient. 48. The Society for Near Eastern Studies in Japan: 71–72. doi: 10.5356/orient.48.57 . Philips is a follower of traditional literalist interpretation of the Qur'ān.... This is a basic and conservative method of interpreting the Qur'ān, which is used by traditionalist Muslim scholars such as Ibn Kathīr (d. 1373)...
  7. ↑ Mirza, Younus Y. (1 February 2014). "Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah as a Prophet of Obedience". Journal of Qur'anic Studies. 16 (1): 3. doi:10.3366/jqs.2014.0130. ISSN   1465-3591. Jane McAullife remarks that 'certainly the most famous of Ibn Kathīr's teachers, and perhaps the one who influenced him the most, was the Ḥanbalī theologian and jurisconsult Ibn Taymiyyah'.
  8. ↑ Bakhos, Carol (2015). "13: Interpreters of Scripture". In J. Silverstine; G. Stroumsa; M. Blidstein (eds.). The Oxford Handbook of the Abrahamic Religions. Great Clarendon Street, Oxford, OX2 6DP, United Kingdom: Oxford University Press. p. 247. ISBN   978-0-19-969776-2. Born in Bosra in 1300, Ibn Kathīr was a historian and traditionalist of Mamlūk, Syria.{{cite book}}: 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 Press. p. 829. ISBN   978-0-19-969864-6. the methodology proposed by Ibn Taymiyya (d. 728/1328) and adopted by Ibn Kathīr (d. 774/1373), which ultimately resulted in the dismissal of philology in favour of hadith and of the doctrines of Sunnī traditionalism.{{cite book}}: CS1 maint: multiple names: authors list (link)
  10. 1 2 "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 of Obedience". Journal of Qur'anic Studies. 16 (1): 3. doi:10.3366/jqs.2014.0130. ISSN   1465-3591. Jane McAullife remarks that 'certainly the most famous of Ibn Kathīr's teachers, and perhaps the one who influenced him the most, was the Ḥanbalī theologian and jurisconsult Ibn Taymiyyah'.
  12. ↑ Mirza, Younus Y. (1 February 2014). "Was Ibn Kathīr the 'spokesperson' for Ibn Taymiyya? Jonah as a Prophet of Obedience". Journal of Qur'anic Studies. 16 (1): 1. doi:10.3366/jqs.2014.0130. ISSN   1465-3591.
  13. ↑ Ludwig W. Adamec (2009), Historical Dictionary of Islam, p. 138. Scarecrow Press. ISBN   0810861615.
  14. ↑ Mirza, Younus Y. (1 September 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   9781859641422.{{cite book}}: |author2= has generic name (help)
  16. ↑ Ludwig W. Adamec (2009), Historical Dictionary of Islam, p. 138. Scarecrow Press. ISBN   0810861615.
  17. ↑ Mirza, Younus Y. (1 February 2014). "Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah as a Prophet of Obedience". Journal of Qur'anic Studies. 16 (1): 2. doi:10.3366/jqs.2014.0130. ISSN   1465-3591. Ibn Qāḍī al-Shuhba concludes mentioning that Ibn Kathīr was buried 'next to his teacher (shaykhihi) Ibn Taymiyya'.
  18. 1 2 Stowasser, Barbara Freyer (1996). Women in the Qur'an, Traditions, and Interpretation. Oxford University Press. p. 9. ISBN   978-0-19-976183-8.
  19. 1 2 bin Abdul Qadir al-Jawaz, Yazid (2006). Syarah 'Aqidah Ahlussunnah wal Jama'ah (in Indonesian). Pustaka Imam Syafi'i. pp. 310, 533. ISBN   9789793536644 . Retrieved 13 December 2021.
  20. 1 2 Alwani, Taha Jabir Fayyad; DeLorenzo, Yusuf Talal; Al-Shikh-Ali, A. S. (2003). Source Methodology in Islamic Jurisprudence Uṣūl Al Figh Al Islāmī. International Institute of Islamic Thought. ISBN   978-1-56564-404-5 . 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, and Interpretation Oxford University Press 1994 ISBN   978-0-199-87969-4
  23. 1 2 Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015 ISBN   978-1-316-24005-2 p. 115
  24. ↑ Spevack, Aaron (2014). The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bajuri. SUNY Press. pp. 129–130. ISBN   978-1-4384-5371-2.
  25. ↑ Lucas, Scott C. (2006). "The legal principles of Muḥammad b. Ismāʿīl al-Bukhārī and their relationship to 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 of Jurisprudence". Studies in Islamic Law and Society. 15: Studies in Islamic Legal Theory. Leiden: Brill Publishers: 99–158.
  27. ↑ Lange, Christian (2016). Paradise and Hell in Islamic Traditions. Cambridge United Kingdom: Cambridge University Press. ISBN   978-0-521-50637-3.
  28. ↑ David L. Johnston (2010). Earth, Empire, and Sacred Text: Muslims and Christians as Trustees of Creation. Equinox Publishing. p. 288. ISBN   9781845532253. The traditionist and Ash'arite Ibn Kathir...
  29. ↑ Spevack, Aaron (2014). The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bajuri. SUNY Press. pp. 129–130. ISBN   9781438453712.
  30. 1 2 bin Abdul Qadir al-Jawaz 2006
  31. ↑ Holtzman, Livnat (2018). Anthropomorphism in Islam The Challenge of Traditionalism (700–1350) (Ebook). Edinburgh University Press. p. 352. ISBN   9780748689576 . 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   9789793036090 . 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 Islam Mesir (Egyptian Islamic Affairs High Council Research Team). pp. 399–423. ISBN   978979-5926948 . Retrieved 8 December 2021.
  35. 1 2 Hoover, Jon (2014). "Ḥanbalī Theology" . In Sabine Schmidtke (ed.). The Oxford Handbook of Islamic Theology. Oxford: Oxford University Press. doi:10.1093/oxfordhb/9780199696703.013.014. ISBN   978-0-19-969670-3.
  36. ↑ Fawzi al-'Anjari; Hamad al-Sinan. Forewords by Wahba al-Zuhayli; Muhammad Sa'id Ramadan al-Buti; Ali Gomaa; Ali al-Jifri; 'Abd al-Fattah al-Bazm (the Grand 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 of the Scholars] (in Arabic). Sunni Publications. ISBN   9789079294220. Archived from the original on 12 May 2021. الإمام الحافظ المفسر أبو الفداء إسماعيل بن كثير رحمه الله تعالى، صاحب التفسير العظيم والبداية والنهاية وغيرها، فقد نُـقِـلَ عنه أنه صَـرَّحَ بأنه أشعري كما في الدرر الكامنة 1/58، والدارس في تاريخ المدارس للنعيمي 2/89، أضف إلى ذلك أنه ولي مشيخة دار الحديث الأشرفية التي كان شرط واقفها أن لا يلي مشيختها إلا أشعري، وزدْ عليه ما في تفسيره من التنزيه والتقديس والتشديد على من يقول بظواهر المتشابه كما مـرَّ من قوله عند تفسيره لقوله تعالى من سـورة الأعراف ( ثمّ استوي على العرش ) (تفسيره 2/220) إلى غير ذلك من الأمثلة الظاهرة الجلية في كونه من أهل السنة الأشاعـرة.{{cite book}}: |website= ignored (help)
  37. ↑ The Hidden Pearls: concerning the Notables of the Eighth Islamic Century. Dar al-Kutub al-'Ilmiyya (The House of Scientific Books). 1997. ISBN   9782745126726 – via Google Books. ومن نوادره أنه وقع بينه وبين عماد الدين بن كثير منازعة في تدريس الناس، فقال له ابن كثير: أنت تكرهني لأنني أشعري، فقال له: لو كان من رأسك إلى قدمك شعر ما صدقك الناس في قولك إنك أشعري، وشيخك ابن تيمية.
  38. ↑ Oliver Leaman The Qur'an: An Encyclopedia Taylor & Francis 2006 ISBN   978-0-415-32639-1 p. 632
  39. ↑ Aysha A. Hidayatullah Feminist Edges of the Qur'an Oxford University Press 2014 ISBN   978-0-199-35957-8 p. 25
  40. ↑ Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a GenreOxford University Press in association with The Institute of Ismaili Studies, London ISBN   978-0-19-870206-1 p. 478
  41. ↑ Schmidtke, Sabine; Pink, Johanna (2014). "Striving for a New Exegesis of the Qurʾān". The Oxford Handbook of Islamic Theology. New York: Oxford University Press. p. 773. ISBN   978-0-19-969670-3. More conservative forms of revivalism continued to flourish.. for instance, al-Qāsimī's above mentioned extensive Qurʾān commentary Maḥāsin al-taʾwīl is influenced by scripturalist ideas and places great emphasis on ḥadīth.... The methodology of this commentary owes much to Ibn Taymiyya and Ibn Kathīr, which is evident from its focus on ḥadīth, the rejection of isrāʾīliyyāt, and a polemical attitude against the so-called ahl al-raʾy,..
  42. ↑ Schmidtke, Sabine; Pink, Johanna (2014). "Striving for a New Exegesis of the Qurʾān". The Oxford Handbook of Islamic Theology. New York: Oxford University Press. p. 778. ISBN   978-0-19-969670-3. … from the 1920s onwards invested in printing activities and contributed massively to the popularization of what the Saudi scholars considered to be legitimate, i.e., ḥadīth-based hermeneutics and exegesis, for example Ibn Kathīr's and al-Baghawī's Qurʾān commentaries and Ibn Taymiyya's al-Muqaddima fī uṣūl al-tafsīr. The Wahhābī promotion of Ibn Taymiyya's and Ibn Kathīr's works—especially by publishing them in print in the early twentieth century—was instrumental in making these two authors popular in the contemporary period and had a strong impact on modern exegetical activities.
  43. ↑ Johanna Pink Sunnitischer Tafsir in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Brill, 2010 ISBN   9789004185920 p. 40 (German)
  44. ↑ Johanna Pink Sunnitischer Tafsir in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen Brill, 2010 ISBN   9789004185920 p. 40 (German)

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An-Nisa' is the fourth chapter (sūrah) of the Quran, with 176 verses (āyāt). The title derives from the numerous references to women throughout the chapter, including verse 34 and verses 4:127-130.

Abū ʿAbdullāh Muḥammad ibn Aḥmad ibn Abī Bakr al-Anṣārī al-Qurṭubī was an Andalusian Sunni Muslim polymath, Maliki jurisconsult, mufassir, muhaddith and an expert in the Arabic language. He was taught by prominent scholars of Córdoba, Spain and he is well known for his classical commentary of the Quran named Tafsir al-Qurtubi.

Abū Ḥayyān Athīr ad-Dīn al-Gharnāṭī, whose full name is Muḥammad ibn Yūsuf bin ‘Alī ibn Yūsuf ibn Hayyān, better known as Abū Ḥayyān al-Gharnati (Arabic: أبو حيان الغرناطي, was an Andalusian Sunni Islam scholar. He was the leading commentator on the Quran and foremost Arabic grammarian of his era. He was also regarded as the best scholar on Quranic recitation of his time. In addition, he was recognized for his scholarship in Islamic jurisprudence, hadith, and history.

<span class="mw-page-title-main">Ahl al-Hadith</span> 8th-century Islamic school of thought

Ahl al-Hadith is an Islamic school of Sunni Islam that emerged during the 2nd and 3rd Islamic centuries of the Islamic era as a movement of hadith scholars who considered the Quran and authentic hadith to be the only authority in matters of law and creed. They were known as "Athari" for championing traditionalist theological doctrines which rejected rationalist approaches and advocated a strictly literalist reading of Scriptures. Its adherents have also been referred to as traditionalists and sometimes traditionists. The traditionalists constituted the most authoritative and dominant bloc of Sunni orthodoxy prior to the emergence of mad'habs during the fourth Islamic century.

Muḥammad ibn Ali ibn Muḥammad ibn Abd Allah, better known as al-Shawkānī (1759–1834) was a prominent Yemeni Sunni Islamic scholar, jurist, theologian and reformer. Shawkani was one of the most influential proponents of Athari theology and is respected as one of their canonical scholars by Salafi Muslims. His teachings played a major role in the emergence of the Salafi movement. Influenced by the teachings of the medieval Hanbali scholar Ibn Taymiyya, Al-Shawkani became noteworthy for his staunch stances against the practice of Taqlid, calls for direct interpretation of Scriptures, opposition to Kalam as well as for his robust opposition to various folk practices which he condemned as shirk (idolatry).

<span class="mw-page-title-main">God in Islam</span>

In Islam, God is seen as the creator and sustainer of the universe, who lives eternally and will eventually resurrect all humans. God is conceived as a perfect, singular, immortal, omnipotent, and omniscient god, completely infinite in all of his attributes. Islam further emphasizes that God is most merciful. The Islamic concept of God is variously described as monotheistic, panentheistic, and monistic.

<span class="mw-page-title-main">Israʼiliyyat</span> Narratives assumed to be foreign or from the Israelites in Islamic hadith literature

Israʼiliyyat is a sub-genre of tafsīr and Ḥadīth which supplements Quranic narratives. Isra'iliyyat may derive from Jewish, Christian or Zoroastrian sources. In the early years, Isra'iliyyat were widely accepted. Only by the time of Ibn Taimiyya and Ibn Kathir, the term Isra'iliyyat began to denote content considered dubious or as un-Islamic. In modern times, Turkish Quran commentators still allow for usage of Isra'iliyyat, while they are rejected by half of the Arab Quran commentators.

Muqātil ibn Sulaymān was an 8th-century Muslim scholar of the Quran, controversial for his anthropomorphism. He wrote one of the earliest, if not first, commentaries of the Qur'an which is still available today.

<span class="mw-page-title-main">Atharism</span> School of theology in Sunni Islam

Atharism is a school of theology in Sunni Islam which developed from circles of the Ahl al-Hadith, a group that rejected rationalistic theology in favor of strict textualism in interpretation the Quran and the hadith.

<span class="mw-page-title-main">Siddiq Hasan Khan</span> Indian Muslim scholar and community leader (1832–1890)

Sayyid Muḥammad Ṣiddīq Ḥasan Khān al-Qannawjī was an Islamic scholar and leader of India's Muslim community in the 19th century, often considered to be the most important Muslim scholar of the Bhopal State. He is largely credited alongside Syed Nazeer Husain with founding the revivalist Ahl-i Hadith movement, which became the dominant strain of Sunni Islam throughout the immediate region. Siddiq Hasan Khan was also a prominent scholarly authority of the Arab Salafiyya movement of the late 19th and early 20th centuries.

<i>Tafsir al-Baydawi</i> Sunni Quranic exegesis by al-Baydawi

Anwar al-Tanzil wa-Asrar al-Ta'wil, better known as Tafsir al-Baydawi, is one of the most popular classical Sunni Qur'anic interpretational works (tafsir) composed by the 13th-century Muslim scholar al-Baydawi (d.1319), flourished especially among non-Arab Muslim regions. This work is based on the earlier work of al-Zamakhshari's al-Kashshaf. Al-Kashshaf, which has Mu'tazilite views, some of which al-Baydawi has amended, and some omitted. Tafsir al-Baydawi is also based on al-Raghib al-Isfahani's Mufradat Alfaz al-Qur'an and his tafsir, as well as al-Tafsir al-Kabir by Fakhr al-Din al-Razi.

Qutb ud-Din Ahmad ibn ʿAbd-ur-Rahim al-ʿUmari ad-Dehlawi, commonly known as Shah Waliullah Dehlawi, was an Islamic Sunni scholar and Sufi reformer, who contributed to Islamic revival in the Indian subcontinent and is therefore seen by his followers as a renewer.

The Zabaniyah is the name of a group of angels in Islam who are tasked to torture the sinners in hell. They are mentioned appeared in many verses in Quran, With various names such as "Nineteen angels of Hell", "Angels of punishment", "Guardians of Hell", "Wardens of hell", and "Angels of hell" or "The keepers".

<i>Tafsir Ibn Atiyya</i> Classical Sunni tafsir of the Quran

Al-Muharrar al-Wajiz fi Tafsir al-Kitāb al-'Aziz or shortly named al-Muharrar al-Wajiz, better known as Tafsir Ibn 'Atiyya, is a classical Sunni tafsir of the Qur'an, authored by the Maliki-Ash'ari scholar Ibn 'Atiyya.

<i>Tafsir Ibn Kathir</i> Quranic exegesis book by Ibn Kathir

Tafsir al-Qur'an al-Azim, commonly known as Tafsir Ibn Kathir, is the Qur'anic exegesis by Ibn Kathir. It is one of the most famous Islamic books concerned with the science of interpretation of the Quran.

References

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