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), da aka sani da Ibn Kathir, ya kasance fitaccen masanin tarihin larabawa, masani kuma masani a zamanin Mamluk a Siriya. Masanin Tafsiri (Tafsirin Alkur'ani) da Fiqhu (fikihu), ya rubuta litattafai da dama, ciki har da tarihin duniya mai girma goma sha huɗu mai taken Al-Bidaya wa ' l-Nihaya.Ludwig W. Adamec (2009), Historical Dictionary of Islam, p.138.

 Tarihin Rayuwa 
Cikakken sunansa shine Abul Fidāʾ Ismāʿīl ibn marmar ibn Kaṯīr (أبو الفداء إسماعيل بن عمر بن كثير) kuma yana da laqabin (epithet) na Imad ad-Dīn (عماد الدين "ginshiƙin imani"). Iyalinsa sun samo asali daga asalin kabilar Quraishawa. An haife shi a Mijdal, wani ƙauye da ke wajen birnin Busra, a gabashin Damascus, Siriya, wajen kimanin AH 701 (AD 1300/1). Ibn Taymiyyah da Al-Dhahabi ne suka karantar da shi.

Bayan kammala karatunsa ya sami naɗinsa na farko a hukumance a cikin 1341, lokacin da ya shiga kwamitin bincike da aka kafa don tantance wasu tambayoyi na bidi'a.

Ya auri 'yar Al-Mizzi, ɗaya daga cikin fitattun malaman Siriya na wannan lokacin, wanda ya ba shi damar shiga cikin fitattun malamai. A cikin shekarar 1345 an mai da shi mai wa'azi (khatib) a sabon masallacin da aka gina a Mizza, garin mahaifin surukinsa. A shekara ta 1366, ya hau matsayin masaniyar a Babban Masallacin Damascus.

A rayuwa ta gaba, ya zama makaho. Ya danganta makanta da yin aiki da daddare akan Musnad na Ahmad Ibn Hanbal a yunƙurin sake fasalin ta ta asali maimakon ta mai ba da labari. Ya rasu a watan Fabrairu 1373 (AH 774) a Damascus. An binne shi kusa da malaminsa Ibn Taimiyya.

 Akida 
Akidarsa a wannan zamani ta zama sabani tsakanin Ash'aris da Salafiyya.

 Matsayin Ash'ari 
Ash'aris suna da'awar cewa shi kansa ya ambata:

 Ya kasance a makarantar Shafi'i na fikihu na Musulunci kuma farfesa ne na Hadisi a Gidan Hadisi da aka fi sani da "Dar al-Hadith al-Ashrafiyya" wanda aka kafa shi na musamman ga waɗanda suka yi daidai da mazhabar Ash'ariyya, kamar yadda Taj al-Din al-Subki (d. 771/1370) ya ambata a cikin Tabaqat al-Shafi`iyya al-Kubra (Ƙamus na Ƙamushin Tarihin Shafi'iyya) cewa sharadin koyarwa a al-Ashrafiyya shine Ash 'ari in' aqida.
 Ibn Hajar al-Asqalani (d. 852/1449) ya ruwaito a cikin al-Durar al-Kaminah (Lu'u-lu'u Boye: akan Manyan Karni na takwas na Musulunci), cewa takaddama tsakanin Ibn Kathir da dan Ibn al- Qayyim al-Jawziyya ya barke saboda matsayin koyarwa. Da alama Ibn Kathir ya yi nuni da cewa rashin son sa ya samo asali ne daga tushen Ash'ari, kuma da zarar ɗan Ibn Qayyim ya tunkare shi game da wannan kuma ya ce ko da Ibn Kathir ya yi rantsuwa ga manyan sammai cewa baya kan aqidar. Ibn Taimiyya, mutane ba za su yarda da shi ba, domin shehinsa (malaminsa) Ibn Taimiyya ne.

David L. Johnston ya bayyana shi a matsayin "mai ilimin al'ada kuma Ash'arite Ibn Kathir".

 Matsayin Salafi 
Ibn Kathir ya yi kamanceceniya da malaminsa Ibn Taimiyya, kamar bayar da shawarar jihadin gwagwarmaya da riko da sabunta al -ummar Musulunci guda daya.R. Hrair Dekmejian Islam in Revolution: Fundamentalism in the Arab World Syracuse University Press 1995  page 40 Bugu da ƙari, kamar Ibn Taimiyya, yana ƙididdigewa a matsayin masani mai son tunani, gargajiya da hadisi.Barbara Freyer Stowasser Women in the Qur'an, Traditions, and Interpretation Oxford University Press 1994  Dangane da tafsirin, yana amfani da hanyoyin da suka saba da tsoffin malaman Sunnah, kuma ya bi mafi yawan hanyoyin bin Taimiyya.Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015  page 115 'Yan Salafiyya sun yi ikirarin cewa Ibn Kathir bai fassara ayoyin mutashabihat da hadisai ba, a'a ya yarda da ma'anonin ayoyin, amma ya dena tambayar "Yaya?" kuma bai kamanta shi da halitta ba kuma bai yi ta'wil akan ayoyin ba.

Yana cewa:

Mutane sun faɗi babban magana game da wannan batun kuma wannan ba shine wurin da za a yi bayanin abin da suka faɗa ba. A kan wannan, muna bin Musulman farko (salaf): Malik, Awza'i, Thawri, Layth ibn Sa'd, Shafi'i, Ahmad ibn Hanbal, Ishaq Ibn Rahwayh, da sauransu daga cikin Imaman Musulmai, dukkansu tsoffi. kuma na zamani wato barin (ayar da ake tambaya) ta wuce kamar yadda ta zo, ba tare da faɗin yadda ake nufi (min ghayr takyif), ba tare da kamanta ta da abubuwan da aka halitta (wa la tashbih), kuma ba tare da rushe ta ba (wa la ta'til): Ma'ana ta zahiri (zahir) da ke faruwa a zukatan masu ilimin halayyar ɗan adam (al-mushabbihin) Allah ya ɓata ta, domin babu wani abu daga halittarsa ​​da ya yi kama da shi: "Babu wani abu da yake kama da Shi, kuma Shi ne Duk -Mai ji, Mai gani "(Alkur'ani 42:11).

 Ayyuka 

 Tafsiri 
Ibn Kathir ya rubuta shahararren tafsirin Alkur'ani mai suna Tafsir al-Qur'an al-'Azim wanda ya danganta wasu Hadisai, ko maganganun Muhammad, da maganganun sahaba zuwa ayoyin Alkur'ani, a cikin bayani da kaucewa amfani da Isra'i'iliyat. Yawancin Musulman Sunni suna ɗaukar sharhinsa a matsayin mafi kyau bayan Tafsirin al-Tabari da Tafsirin al-Kurtubi kuma ana girmama shi musamman tsakanin mazhabar Salafiyya.Oliver Leaman The Qur'an: An Encyclopedia Taylor & Francis 2006  page 632 Kodayake Ibn Kathir ya yi ikirarin dogaro da At-Tabari, ya gabatar da sabbin hanyoyi kuma ya bambanta da abun ciki, a ƙoƙarin share addinin Musulunci daga abin da ya kimanta a matsayin Isra’iliyyat. Tuhumar sa kan Isra’iliyyat mai yiwuwa ta samo asali ne daga tasirin Ibn Taimiyya, wanda ya rage ragin yawancin tafsirin tun daga lokacin.Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015  page 115Aysha A. Hidayatullah Feminist Edges of the Qur'an Oxford University Press 2014  page 25

Tafsirinsa ya sami karbuwa sosai a wannan zamani, musamman a tsakanin Musulman Yammacin Turai, wataƙila saboda hanyar da ya bi, amma kuma saboda rashin fassarar tafsirin gargajiya.Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London  p. 478

 A cikin tattaunawar ilimi 
Tafsir al-Qur’an al-'Aẓīm yana da sabani a yankunan ilimi na yamma. Henri Laoust yana ɗauke da shi na farko azaman aikin ɗan adam da "na farko". Norman Calder ya bayyana shi a matsayin mai kunkuntar tunani, mai kaifin ra'ayi, da kuma shakku kan nasarorin ilimi na tsoffin masu tafsiri. Damuwarsa ta iyakance ne kawai don ƙididdige Alƙur'ani da gawar Hadisi kuma shi ne na farko, wanda ke ƙididdige asalin yahudawa daidai gwargwado, yayin da yake amfani da su lokaci guda, kamar hadisin annabci, zaɓi don tallafawa ra'ayin sa na farko. In ba haka ba, Jane Dammen McAuliffe tana ganin wannan tafsiri a matsayin, da gangan kuma aka zaɓa, wanda fassarar sa ta keɓe ga hukuncin kansa don kiyayewa, wanda yake ɗauka mafi kyau a cikin al'adun sa.Johanna Pink Sunnitischer Tafs? r in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen BRILL, 11.11.2010  p. 40 (German)

 Hadisi 

 Al-Jāmiʿ (الجامع) babban tarin matanin Hadisi ne wanda aka yi niyya don amfani da kundin sani. Jerin jerin haruffan Sahabban Annabi ne da zantukan da kowannensu ke watsawa, ta haka ne ke sake gina sarkar ikon kowane hadisi.

 Duba kuma 

 Ibn Taymiyyah
 Al-Tabari
 Al-Qurtubi
 Asad Mayhani

 Manazarta 

 Norman Calder, 'Tafsir from Tabari to Ibn Kathir, Problems in the description of a genre, illustrated with reference to the story of Abraham', in: G. R. 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: Andrew Rippin (ed.): Approaches to the history of the interpretation of the Qur'an, Oxford 1988, pp.& nbs al hafid ibn kathir is not ash,ai