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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.
Al-Bidāya wa l-Nihāya (Arabic: البداية والنهاية, The Beginning and the End), sometimes also known as the Tārīkh Ibn Kathīr, is a work on Islamic history by the Sunni Muslim scholar Ibn Kathir (d. 1373). [1] [2]
Al-Suyuti said: “He (i.e. Ibn Katheer) has an exegesis that was not composed according to his style.”; Muhammad bin Ali Al-Shawkani said: “He has the famous exegesis, and it is in volumes, and it was collected in Va’i and transmitted the schools of thought, stories and traditions, and spoke the best and most authentic speech, and it is one of the best exegeses.
Tafsir Ibn Kathir by Ibn Kathir is available as: Tafsir ibn Kathir: The Exegesis of the Grand Holy Qur'an translated by Muhammad Mahdi Al-Sharif. Daral-Kutub 'Ilmiyah, Beirut, Lebanon 2006. Tafsir Ibn Kathir translated by Safiur-Rahman Al Mubarakpuri and team, Darussalam Publications. Tafsir Ibn Kathir (Abridged) translated by Muhammad Anis Gad ...
Al-Makki was a mawla ("freedman") of Amr ibn Alkama al-Kinani. [ 5 ] Al-Makki met the companions of Prophet Muhammad Anas ibn Malik and Abd Allah ibn al-Zubayr , [ 4 ] and he learned his recitation method from a student of Prophet Muhammad's companion Abd Allah ibn Abbas who in turn learned from Ubay ibn Ka'b and Zayd ibn Thabit who both ...
Abu ‘Amr Muhammad Ibn ‘Abd ar-Rahman, al-Makhzumi [ 2 ] [ 3 ] Of the seven primary readings of the Qur'an, Qunbul was a transmitter of the method of Ibn Kathir al-Makki . [ 4 ] [ 5 ] [ 6 ] Like Al-Buzzi , who was the other canonical transmitter of Ibn Kathir's method, Qunbul was an indirect student and lived later than the namesake of the ...
Among Salafis, the hermeneutics of ibn Taimiyya prevail. In the English language, an abridged version of Tafsīr al-Qurʾān al-ʿAẓīm (Tafsir Ibn Kathir), under the editorship of Muhammad Saed Abdul-Rahman, gained widespread popularity, probably due to its salafistic approach but also a lack of alternative translations of traditional tafsirs.
It was kept up to date by other Arab historians, by Ibn al-Wardi until 1348, and by Ibn al-Shihna until 1403. It was translated into Latin , [ 11 ] French and English and was the main work of Muslim historiography used by 18th-century orientalists including Jean Gagnier (1670–1740) and Johann Jakob Reiske (1754).