Tareekh ibn kaseer Urdu Complete 16 volumes

 

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Who is the writer of Tareekh Ibn Kaseer and Tafseer ibn kaseer?

Ibn Kathir

Ismā'īl ibn Kathīr
Creed	Athari
Notable work(s)	- Tafsīr al-Qurʾān al-ʿaẓīm (Tafsir Ibn Kathir), a Quranic exegesis; - Al-Bidāya wan Nihāya (“The Beginning and the End”), a 14-volume history of Islam; - Kitāb al-jāmiʿ, a hadith collection.
Muslim leader
Influenced by[show]

History of Ibn Kathir

Abu al-Fiḍā ‘Imād Ad-Din Ismā‘īl ibn ‘Umar ibn Kathīr al-Qurashī Al-Damishqī (إسماعيل بن عمر بن كثير القرشي الدمشقي أبو الفداء عماد الدين; c. 1300 – 1373), known as Ibn Kathīr (ابن كثير, was a highly influential historian, exegete and scholar during the Mamluk era in Syria. An expert on Tafsir (Quranic exegesis) and Fiqh(jurisprudence), he wrote several books, including a fourteen-volume universal history titled Al-Bidaya wa'l-Nihaya^[7][8]

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).^[9] 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.^[4]

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.^[4][10]

In later life, he became blind.^[8][10] 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.^[11]

Creed

Ibn Kathir shares some similarities with his teacher Ibn Taymiyyah, such as advocating a militant jihad and adhering to the renewal of one singular Islamic ummah.^[12] Furthermore, like Ibn Taymiyyah, he counts as an anti-rationalistic, traditionalistic and hadith oriented scholar.^[13] Ibn Kathir did not interpret the mutashabihat, or 'unapparent in meaning' verses and hadiths in a literal anthropomorphic way. He states that:

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" (Qur'an 42:11)^[14][15]

Works

Tafsir

Ibn Kathir wrote a famous commentary on the Qur'an named Tafsīr al-Qurʾān al-ʿAẓīm 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^[16] and it is highly regarded especially among Salafi school of thought.^[17] 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.^[18][19]

Egyptian scholar Ahmad Muhammad Shakir (1892–1958) abridged Ibn Kathir's Tafsīr as ʿUmdat at-Tafsīr in five volumes published during 1956–1958.

His tafsir 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.^[20]

Faḍāʾil al-Qurʾān (فضائل القرآن) was intended as an annex to the Tafsir. It is a brief textual history of the Quran and its collection after the passing of Muhammad.

In academic discourse

Tafsīr al-Qurʾān al-ʿAẓīm is slightly 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. 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.^[21]

Hadith

• Al-Jāmiʿ (الجامع) is a grand collection of Hadith texts intended for encyclopedic use. It is an alphabetical listing of the Companions of the Prophet and the sayings that each transmitted, thus reconstructing the chain of authority for each hadith.^[4]

• Al-Baa'ith al-Hatheeth is an abridgment of the Muqaddimah by Ibn al-Salah in hadith terminology

• At-Takmil fi Ma`rifat yth-Thiqat wa Ad-Du'afa wal Majahil which Ibn Kathir collected from the books of his two Shaykhs Al-Mizzi and Adh-Dhahabi; Al-Kamal and Mizan Al-Ftiddl. He added several benefits regarding the subject of Al-Jarh and At-Ta'dil.

• Adillah at-Tanbīh in which ibn Kathīr gathered the evidences for the positions presented by abū Isḥāq ash-Shīrāzī in his book of Shafi‘i jurisprudence at-Tanbīh.

History and biography

• Al-Bidāya wa-n-Nihāya (البداية والنهاية) The Beginning and The End is a universal history of the world from the Creation to the end of time. Ibn Kathir's great ten-volume magnum opus contains accounts of the early nations of the world, the Prophets and their biographies (seerah) and Islamic history up to his own time.^[22] Available in English.
• Al-Sira Al-Nabawiyya, (السيرة النبوية) Life of the Prophet Muhammad: Extract from The Beginning and The End^[23]
• Qisas Al-Anbiya, (قصص الأنبياء) "Tales of the Prophets"; a collection of tales of the Prophets of Islam and others of the Old Testament; Extract published as Tuhfat an-Nubla' min Qisas al'Anbia lil'Imam al-Hafiz ibn Kathir (تحفة النبلاء من قصص الأنبياء للإمام الحافظ ابن كثير (Masterpiece of the Nobles from Tales of the Prophets by al-Hafiz ibn Kathir).^[24] Available in English.
• Al-Fitan, (كتاب الفتن والملاحم الواقعة في آخر الزمان) "The Sedition"; on the signs of the last hour; valuable for political details of his day. First printed in Cairo (1932–1939); several Arabic editions; unavailable in English.^[25]

Jihad

• Al-ijtihād fī ṭalab al-Jihād (الاجتهاد في طلب الجهاد), written by a commission of the Mamluk governor of Damascus, is a defense of armed jihad and ribat against the neighboring Christian powers (remnants of the Crusader States, such as the Armenian Kingdom of Cilicia) supported on the evidence of Islamic exegesis.

Other

• Al-Hadi was-Sunan fī Aḥādīth Al-Masānīd was-Sunan, aka Jāmiʻ al-masānīd: collected narratives of the Imams Ahmad ibn Hanbal, Al-Bazzar, Abu Ya'la Al-Mawsili, and Ibn Abi Shaybah, and six collected Hadiths: two ṣaḥīḥs of (Al-Bukhari and Muslim) and four sunan of Abu Dawud, At-Tirmidhi, An-Nasai and Ibn Majah. Classified under fiqh divisions.
• Tabaqat Ash-Shafi'iyah ("The levels of the Shafi'i scholars").
• Commentary on Sahih Al-Bukhari; unfinished work.
• The ahkam - large volume on Laws (up to the Hajj rituals); unfinished work.
• Summary of Al-Baihaqi's 'Al-Madkhal; unpublished.
• Mawlid ("Celebrating the Birthday of the Holy Prophet").

NOTE: Many books listed here remain unpublished.