Imam Ibn Kathir and his Tafsir

F

faqir

sunniport user
Assalamu alaikum wa rahmatullah wa barakatuhu,

Recently I have been looking into some statements of Shaikh Ibn Kathir [RH] in his famous Tafsir.

During this process I stumbled on the following statement quoted from Hafidh Ibn Hajar [RH] on-line :


روى الحافظ ابن حجر العسقلاني في ترجمة ابراهيم نجل ابن القيم الجوزية رحمه الله كما جاء في كتابه الدرر الكامنة ما نصه :
ابراهيم بن محمد بن أبي بكر بن أيوب بن قيم الجوزية ... تقدم وأفتى ودرس , وذكره الذهبي في المعجم المختص فقال : تفقه بأبيه وشارك في العربية وسمع وقرأ واشتغل بالعلم ..ومن نوادره أنه وقع بينه وبين عماد الدين ابن كثير منازعة في تدريس الناس فقال له ابن كثير : أنت تكرهني لأنني أشعري . فقال له : لو كان من رأسك الى قدمك شعر ما صدقك الناس في قولك أنك أشعري وشيخك ابن تيمية !! )) انتهى كلام الحافظ ابن حجر
ذكر في الدرر الكامنة للحافظ ابن حجر​

Basically, Ibn Hajar Al-Asqalani [RH] is apparently reporting in ad-durar al-kamina chapter 1 page 65 a short discussion between Ibn Kathir and the son of Ibn Al-Qayyim Al-Jawziyya.

Ibn Kathir said to him: “You do not like me because I am an ash' ari”.
The son of Ibn Al-Qayyim replied:
“Even if you had hair from head to feet, people would not believe that you are ash' ari as your sheikh is Ibn Taymiyya!!”

[end quote]

Another interesting snippet of information from the same link provided above where I found the above quote is that apparently Imam al-Subki [RH] mentions in “Tabaqat ash-shafi' iyya” volume 10 page 398 that a condition to teach at the house of hadith “Al-Ashrafiyya” was to be ash' ari in 'aqida and that apparently Imam Ibn Kathir occupied the post of professor at this house of Hadith in the month of Moharam in the year 772H.

Again it would be nice if someone with the original book could confirm the above and post the full text as I have not personally checked the original sources cited.
Anyway, you can draw from the above what conclusions you will.

Sticking with the topic of this thread I hope to post some interesting quotes from Ibn Kathir's tafsir soon, inshaAllah, in this thread.

If anyone notices any problems in the translations then please do inform me so that I can rectify the error.

Disclaimer: The views cited are those of the author - I do not necessarily endorse nor disagree with his views.
 
it is clear my friends for you to choose - the morons ibn baz and uthaymeen and their followers on one side, [we won't mention ibn taymiyyah or ibn al-qayyim here; atleast they were scholars not rabble]

and on the other side are [culled from another brothers post from the thread]
al-bayhaqi
al-qushayri
khatib al-baghdadi
al-ghazali
an-nawawi,
as-subki,
sultan al-`ulama `izzuddin ibn `abdu's salaam,
ustaz abu is'haq al-isfarayni,
ibn al-hajar,
al-munawi
qaDi `iyaD
fakhruddin ar-razi
al-baqillani
zaynuddin al-iraqi
al-isnawi
ibn daqiq al-`eyd
ibn `asakir
ibn jama`ah
imam al-Haramayn al-juwayni

and that is only a very brief list [not chronological]. be with the greatest jama`ah - not with the shadh'dh [exceptions/anomalies like ibn taymiyyah] brother faris in that thread, is being very nice - but some people do not have the brains to understand sweet talk; they need a severe lashing.

abu muadh as-sifli is upto the usual salafi tricks of barbarism (like in barber - snipping from here and there) - and poor brother faris is patiently trying to point that out. they are the same garbage everywhere. khadhalahumullah wa amthalahum.

one should be harsh with the people of bid`ah, otherwise onlookers will think that it is brotherly disagreement. nay, they are on the path of hellfire and only ahlu's sunnah as described by ash`aris and maturidis are on Haqq. ibn umar raDiyallahu `anhu would not return the salam of ahl al-bid`ah. from the Hadith : 'do not visit them nor attend their funerals.'

if abu mu'az and his likes were in islamic governorates (not wahabi-western patsies) they would be executed for their fitna and heresy. one can easily see why ibn taymiyyah was imprisoned - not a small fitna.

there is no doubt about the accursedness of the madh'hab of the salafis - those who claim that Allah is forgetful? wa laa Hawla wa laa quwwata illa billah.

and kudos to brother al-faris ibn al-hammam for patiently and objectively destroying the false arguments of the idiot and outright liar abu mu`az as-sifli may Allah destroy his fitna and cleanse this earth of his types.
 
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oh, it is from another forum. br.faqir's post has a link to that site, but our forum doesn't display links prominently or in bright blue [sometimes i manually underline links].

the said forum is in arabic.
 

Verse 7:54​
Imam Ibn Kathir says in his Tafsir of the verse ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ translated by some as:
"Then He ‘was established’ (istawa) upon the Throne" (Qur’an 7 : 54) :


وأما قوله تعالى: { ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ } فللناس في هذا المقام مقالات كثيرة جداً ليس هذا موضع بسطها، وإنما نسلك في هذا المقام مذهب السلف الصالح مالك والأوزاعي والثوري والليث بن سعد والشافعي وأحمد وإسحاق بن راهويه وغيرهم من أئمة المسلمين قديماً وحديثاً، وهو إمرارها كما جاءت من غير تكييف ولا تشبيه ولا تعطيل، والظاهر المتبادر إلى أذهان المشبهين منفي عن الله، لا يشبهه شيء من خلقه و
{ لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ }​



...people have many positions on this matter, and this is not the place to present them at length. On this point, we follow the position of the early Muslims (salaf)—Malik, Awza‘i, Thawri, Layth ibn Sa‘d, Shafi‘i, Ahmad, Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims, ancient and modern—namely, to let the verse pass as it has come, without saying how it is meant (bi la takyif), without any resemblance to created things (wa la tashbih), and without nullifying it (wa la ta‘til), and the literal outward meaning (dhahir) that comes to the minds of anthropomorphists (al-mushabbihin) is negated of Allah, for nothing created has any resemblance to Him: "There is nothing whatsoever like unto Him, and He is the All-hearing, the All-seeing"


. [more quotes later, inshaAllah]
 
continuation of br.faqir's quote above in ibn kathir's tafsir of verse 7:54

بل الأمر كما قال الأئمة، منهم: نعيم بن حماد الخزاعي شيخ البخاري، قال: من شبه الله بخلقه كفر، ومن جحد ما وصف الله به نفسه فقد كفر، وليس فيما وصف الله به نفسه ولا رسوله تشبيه، فمن أثبت لله تعالى ما وردت به الآيات الصريحة، والأخبار الصحيحة، على الوجه الذي يليق بجلال الله، ونفى عن الله تعالى النقائص، فقد سلك سبيل الهدى
​


But the fact of the matter is as explained by the Imams; like Nu`aym ibn Hammad al-Khuza`yi who is Imam Bukhari's shaykh - he said:
Whosoever held a similitude for Allah from His creation has committed disbelief [kufr], whosoever disputes what Allah has attributed for Himself has committed disbelief [kufr], there is absolutely no similitude [tash'bih] in what Allah taala has described Himself or His messenger; so, whosoever affirms [the attributes] for Allah ta`ala [just] as they have been mentioned in the [qur'anic] verses, and in the authentic reports - that is befitting the Majesty of Allah ta'ala and negates all flaws [naqayiS] from Allah ta'ala has truly struck the path of guidance.

---
my note: the above is an ad-hoc translation and the imam explicitly states 'to mention AS HAS BEEN REVEALED'; unlike what the mushabbihah - the anthropomorphists - also known as the Hashwiyyah: in our times the utterly deplorable wahabiyah the sifliyyah begin to describe and the idiots [sufaha] and scoundrels with base opinions [aradhil] among them make vile explanations...

truly we live in troubled times. wa'l `iyadhu billah.
 
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surah ar-ra'ad / 13:2 he says:

ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ } تقدم تفسيره في سورة الأعراف، وأنه يمر كما جاء؛ من غير تكييف ولا تشبيه ولا تعطيل، ولا تمثيل، تعالى الله علواً كبيراً.
​

the explanation [tafsir] of this [istawa] was already made in surah al-a`araf; that it [istawa] is mentioned as has been revealed without describing its manner [takyif] without similitude [tashbih] without negating or denying it [ta'atil] without comparing it to an example [tamthil]; Far Exalted is Allah ta'ala [from such explanations].
 
Assalamu alaikum,

JazakAllah khair for you input sidi. Two more verses, inshaAllah.



Verse 48:10 ​



(إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا)
قال الامام ابن كثير: ( " يَد اللَّه فَوْق أَيْدِيهمْ " أَيْ هُوَ حَاضِر مَعَهُمْ يَسْمَع أَقْوَالهمْ وَيَرَى مَكَانهمْ وَيَعْلَم ضَمَائِرهمْ وَظَوَاهِرهمْ فَهُوَ تَعَالَى هُوَ الْمُبَايِع بِوَاسِطَةِ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَقَوْلِهِ تَعَالَى " إِنَّ اللَّه اِشْتَرَى مِنْ الْمُؤْمِنِينَ أَنْفُسهمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمْ الْجَنَّة يُقَاتِلُونَ فِي سَبِيل اللَّه فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاة وَالْإِنْجِيل وَالْقُرْآن وَمَنْ أَوْفَى بِعَهْدِهِ مِنْ اللَّه فَاسْتَبْشِرُوا بِبَيْعِكُمْ الَّذِي بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْز الْعَظِيم " ) ​

Ibn Kathir says about this verse in his Tafsir:

Allah said, next,
[يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ]

"The Yad of Allah is over their hands"

meaning, He is with them, hearing their statements and witnessing their stand, having full knowledge of them inwardly and outwardly. Therefore, Allah the Exalted was indeed taking the pledge from them through His Messenger , like his saying, "Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur'an: and who is more faithful to his covenant than Allah. then rejoice in the bargain which ye have concluded: that is the achievement supreme."


Verse 5:64​
وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ يَشَاءُ​
The Jews say ‘the hands of Allāh are tied’. (May) their hands be tied and they are cursed for what they proclaim. Nay, His hands are outstretched, spending as He pleases.

Tafsīr Ibn Kathīr:

ثم قال تعالى " بل يداه مبسوطتان ينفق كيف يشاء " أي بل هو الواهب الفضل الجزيل العطاء الذي ما من شيء إلا عنده خزائنه وهو الذي ما بخلقه من نعمة فمنه وهو لا شريك له الذي خلق لنا كل شيء مما نحتاج إليه في ليلنا ونهارنا وحضرنا وسفرنا وفي جميع أحوالنا كما قال " وآتاكم من كل ما سألتموه وإن تعدوا نعمة الله لا تحصوها إن الإنسان لظلوم كفار"​

He then says ‘Nay, His hands are outstretched, spending as He pleases’ meaning: rather, He is the Granter, the Bountiful, the Opulent, the Giver regarding Whom there is nothing except that He possesses its treasures [in reference to verse 15:21];
whatever favour His creation enjoys is from Him and He possesses no partner; and it is He Who created for us all things necessary (for our use) in night and day and in residence and in travel and in all states, as He says ‘and He has given you all that which you ask of Him and if you were to count the blessings of Allâh you will not (be able to) number them; truly man is unjust and ungrateful’ (14:34).

.

​
 
Verse 68:42​



تفسير القران الكريم/ ابن كثير​


لما ذكر تعالى أن للمتقين عند ربهم جنات النعيم، بيّن متى ذلك كائن وواقع، فقال تعالى: { يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلاَ يَسْتَطِيعُونَ } يعني: يوم القيامة، وما يكون فيه من الأهوال والزلازل والبلاء، والامتحان والأمور العظام.​


Allah mentions about the people of god consciousness, that their abode will be paradise with their lord. Thereafter ibn katheer discusses when will this take place and Allah says:

“yoma yukshafu 3'n saaqin wa yad 'ona ilass-sujoodi falaa yasstati'oon”

"The Day that the saaq [literal translation = shin] shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able"

which means the day of judgement which will consist of horrors, earthquakes, trials tests and matters which are great.


. وقد قال البخاري ههنا: حدثنا آدم، حدثنا الليث عن خالد بن يزيد عن سعيد بن أبي هلال عن زيد بن أسلم، عن عطاء بن يسار عن أبي سعيد الخدري قال: سمعت النبي صلى الله عليه وسلم يقول: " يكشف ربنا عن ساقه، فيسجد له كل مؤمن ومؤمنة، ويبقى من كان يسجد في الدنيا رياءً وسمعة، فيذهب ليسجد، فيعود ظهره طبقاً واحداً " وهذا الحديث مخرج في الصحيحين وفي غيرهما من طرق، وله ألفاظ، وهو حديث طويل مشهور​



And al-bukhari has said regading this, who reported from adam from al-layth who reported from khalid ibn yazeed from saeed ibn abi hilaal from zayd ibn aslam from ata ibn yasar from abi saeed al-kudri who heard the Prophet say:

“Allah will bring forth the severest hour, thereafter the believers men and women will prostrate themselves. However there will remain those who used to prostrate for the sake of the world in showing off in order to achieve name and fame. They would not be able to prostrate due to the stiffness of their backs”.

This narration is taken from the sahihayn and other books of traditions via different routes with similar wordings and this narration is long which is famous.



وقد قال عبد الله بن المبارك عن أسامة بن زيد عن عكرمة عن ابن عباس: { يَوْمَ يُكْشَفُ عَن سَاقٍ } قال: هو يوم القيامة، يوم كرب وشدة، رواه ابن جرير، ثم قال: حدثنا ابن حميد، حدثنا مهران عن سفيان عن المغيرة عن إبراهيم عن ابن مسعود، أو ابن عباس ـ الشك من ابن جرير ـ: { يَوْمَ يُكْشَفُ عَن سَاقٍ } قال: عن أمر عظيم، كقول الشاعر: وقامتِ الحربُ بنا عن ساقٍ​


And Abdullah ibn mubarak has reported from usama ibn zayd from ikrima from ibn abbas who said:

“yoma yukshafu 'an saaqin”

means the day of judgement, the day of direness or anguish as reported by ibn jarir.

Then ibn jarir said: ibn hameed reported from mahraan from sufyaan from mughirah from ibraheem from ibn masud or ibn abbas, (ibn jarir has a slight doubt with the actual name) who said: "yoma yukshafu 'an saaqin" means the day of great matters, like the saying of a poet: “when they stand on the plain with us it’s a dire situation”.



وقال ابن أبي نجيح عن مجاهد: { يَوْمَ يُكْشَفُ عَن سَاقٍ } قال: شدة الأمر. وقال ابن عباس: هي أشد ساعة تكون في يوم القيامة. وقال ابن جرير عن مجاهد: { يَوْمَ يُكْشَفُ عَن سَاقٍ } قال: شدّة الأمر وجده، وقال عليّ بن أبي طلحة عن ابن عباس قوله: { يَوْمَ يُكْشَفُ عَن سَاقٍ } هو الأمر الشديد الفظيع من الهول يوم القيامة،​


And ibn najeh reported from mujahid who said:

“yoma yukshafu 3an saaqin”

means a day of dire matters (i.e. day of anguish).

And ibn abbas has said it will be a dire time for the people on the day of judgement.

And ibn jarir reports from mujahid that he said: “yoma yukshafu 'an saaqin” means a day of very dire matters.

And ali ibn abi talha reports from ibn abbas that he said: “yoma yukshafu 3an saaqin” means that it will be a day of great trial from the horrors of the day of judgment.



وقال العوفي عن ابن عباس: قوله: { يَوْمَ يُكْشَفُ عَن سَاقٍ } يقول: حين يكشف الأمر، وتبدو الأعمال، وكشفه: دخول الآخرة، وكشف الأمر عنه، وكذا روى الضحاك وغيره عن ابن عباس، أورد ذلك كله​


And awfi has reported from ibn abbas that he said:

“yoma yukshafu 'an saaqin”

means the great matters with be revealed, starting with deeds i.e. unveiling them from start to end and thereafter revealing the decision on him/her. This is narrated by ad-dahaak and others from ibn abbas and this is everything from him (i.e. ibn abbas).



أبو جعفر بن جرير، ثم قال: حدثني أبو زيد عمر بن شبَّة، حدثنا هارون بن عمر المخزومي، حدثنا الوليد بن مسلم، حدثنا أبو سعيد روح بن جناح عن مولى لعمر بن عبد العزيز عن أبي بردة بن أبي موسى عن أبيه عن النبي صلى الله عليه وسلم قال: " { يَوْمَ يُكْشَفُ عَن سَاقٍ } يعني: عن نور عظيم يخرّون له سجداً " ورواه أبو يعلى عن القاسم بن يحيى عن الوليد بن مسلم به، وفيه رجل مبهم، والله أعلم.​


Abu ja’far ibn jarir thereafter states: that it was reported to me from abu zayd amr ibn shaba from haaroon ibn amr al-makhzoomi from waleed ibn muslim from abu sa’eed rahwiy ibn ja’naah from the servant of umar ibn abdul aziz who reported from abi barda ibn abi musa from his father who reported from the prophet who said: “yoma yukshafu 'an saaqin” means “the day of great light on those who fall to prostration”.

This is narrated by abi yala from qasim ibn yahya from waleed ibn muslim and in it are men that are mubham and Allah knows best.
 
Verse 43:84​


(وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ)
قال الامام ابن كثير : (أَيْ هُوَ إِلَه مَنْ فِي السَّمَاء وَإِلَه مَنْ فِي الْأَرْض يَعْبُدهُ أَهْلهمَا وَكُلّهمْ خَاضِعُونَ لَهُ أَذِلَّاء بَيْن يَدَيْهِ" هُوَ الْحَكِيم الْعَلِيم " وَهَذِهِ الْآيَة كَقَوْلِهِ سُبْحَانه وَتَعَالَى " وَهُوَ اللَّه فِي السَّمَوَات وَفِي الْأَرْض يَعْلَم سِرّكُمْ وَجَهْركُمْ وَيَعْلَم مَا تَكْسِبُونَ " أَيْ هُوَ الْمَدْعُوّ اللَّه فِي السَّمَوَات وَالْأَرْض .)​

"And He it is Who is Allah in the heavens and Allah in the earth"

means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him. "And He is the All-Wise, the All-Knower."

This Ayah is like the Ayah:
"And He is Allah in the heavens and in the earth; He knows what you conceal and what you reveal, and He knows what you earn." (6:3)
which means, He is the One who is called Allah in the heavens and on the earth.

.
 
Verse 6:18​

(وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَهُوَ الْحَكِيمُ الْخَبِيرُ)
قال الامام ابن كثير: ( " وَهُوَ الْقَاهِر فَوْق عِبَاده " أَيْ هُوَ الَّذِي خَضَعَتْ لَهُ الرِّقَاب وَذَلَّتْ لَهُ الْجَبَابِرَة وَعَنَتْ لَهُ الْوُجُوه وَقَهَرَ كُلّ شَيْء وَدَانَتْ لَهُ الْخَلَائِق وَتَوَاضَعَتْ لِعَظَمَةِ جَلَاله وَكِبْرِيَائِهِ وَعَظَمَته وَعُلُوّهُ وَقُدْرَته عَلَى الْأَشْيَاء وَاسْتَكَانَتْ وَتَضَاءَلَتْ بَيْن يَدَيْهِ وَتَحْت قَهْره وَحُكْمه ) ​

"And He is the Irresistible, above His servants..."

وَهُوَ الْقَاهِر فَوْق عِبَاده

meaning, to Him the necks are subservient, the tyrants humble before Him and He has complete control over all things. The creatures have all bowed to Allah and are humbled before His grace, honor, pride, greatness, highness and ability over all things. The creatures are insignificant before Him, for they are all under His irresistible decision and power
.
 
Verse 11:37​

(وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ)
قال الامام ابن كثير: (" وَاصْنَعْ الْفُلْك " يَعْنِي السَّفِينَة " بِأَعْيُنِنَا " أَيْ بِمَرْأًى مِنَّا )​

"And construct the ship under our Eyes [literal translation] and with our revelation...."

وَاصْنَعِ الْفُلْكَ

The word Fulk here means ship.

بِأَعْيُنِنَا

This means under Our vision.

.


Verse 52:48​

(وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ)
قال الامام ابن كثير: (وَقَوْله تَعَالَى " وَاصْبِرْ لِحُكْمِ رَبّك فَإِنَّك بِأَعْيُنِنَا " أَيْ اِصْبِرْ عَلَى أَذَاهُمْ وَلَا تُبَالِهِمْ فَإِنَّك بِمَرْأًى مِنَّا وَتَحْت كِلَاءَتنَا وَاَللَّه يَعْصِمك مِنْ النَّاس. )​

Allah the Exalted said,

وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا

"So wait patiently for the decision of your Lord, for verily, you are under Our Eyes [literal translation]"

meaning, `be patient in the face of their annoyance and do not be concerned about it, for you are under Our vision and Protection, and We will surely protect you from the people,'

.


Verse 54:14​

(تَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ كُفِرَ)
قال الامام ابن كثير: (أَيْ بِأَمْرِنَا بِمَرْأًى مِنَّا وَتَحْت حِفْظِنَا وَكِلَاءَتنَا)​

"Floating under Our Eyes [literal translation], a reward for him who had been rejected!"

Allah's statement,

تَجْرِى بِأَعْيُنِنَا

"Floating under Our Eyes [literal translation]"

means, `by Our command and under Our protection and observation,'

.
 
Verse 2:115​


البقرة (115)
(وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ)
قال الامام ابن كثير: ( وَفِي قَوْله وَأَنَّهُ تَعَالَى لَا يَخْلُو مِنْهُ مَكَان إِنْ أَرَادَ عِلْمه تَعَالَى فَصَحِيحٌ فَإِنَّ عِلْمه تَعَالَى مُحِيط بِجَمِيعِ الْمَعْلُومَات وَأَمَّا ذَاته تَعَالَى فَلَا تَكُون مَحْصُورَة فِي شَيْء مِنْ خَلْقه تَعَالَى اللَّه عَنْ ذَلِكَ عُلُوًّا كَبِيرًا...(((قَالَ اِبْن جُرَيْج : قَالَ مُجَاهِد لَمَّا نَزَلَتْ اُدْعُونِي أَسْتَجِبْ لَكُمْ قَالُوا إِلَى أَيْنَ ؟ فَنَزَلَتْ " فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْه اللَّه ")))) ​

And to Allah belongs the east and the west; therefore wherever you turn there is the Wajh [literal translation - FACE] of Allah. Truly Allah is Embracing, All-Knowing.

Tafsīr Ibn Kathīr:

وفي قوله وأنه تعالى لا يخلو منه مكان إن أراد علمه تعالى فصحيح فإن علمه تعالى محيط بجميع المعلومات
وأما ذاته تعالى فلا تكون محصورة في شيء من خلقه تعالى الله عن ذلك علوا كبيرا... قال ابن جريج : قال مجاهد لما نزلت ادعوني أستجب لكم قالوا إلى أين ؟ فنزلت " فأينما تولوا فثم وجه الله "

In his [Ibn Jarîr’s] saying ‘no place is free of Him Most High’; if His knowledge was meant by this then this is correct for truly His knowledge encompasses all things.

As for His essence, it is not bound by any part of His creation; exalted is Allāh above that…

Ibn Jurayj said:

Mujâhid said ‘when (the verse) “ask of Me and I shall respond to you” (40:60) was revealed, (the people) said “to where (shall we ask)?” upon this was revealed “therefore wherever you turn there is Allah’s Wajh [countenance]” (2:115)’.



Verse 28:88​




القصص (88)
(وَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا إِلَهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ)
قال الامام ابن كثير: (وَقَوْله " كُلّ شَيْء هَالِك إِلَّا وَجْهه " إِخْبَار بِأَنَّهُ الدَّائِم الْبَاقِي الْحَيّ الْقَيُّوم الَّذِي تَمُوت الْخَلَائِق وَلَا يَمُوت كَمَا قَالَ تَعَالَى " كُلّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَى وَجْه رَبّك ذُو الْجَلَال وَالْإِكْرَام " فَعَبَّرَ بِالْوَجْهِ عَنْ الذَّات وَهَكَذَا قَوْله هَهُنَا " كُلّ شَيْء هَالِك إِلَّا وَجْهه " أَيْ إِلَّا إِيَّاهُ​

Do not call alongside Allāh another god. There is no god but He. All things shall perish save His Wajh (literally Face). To Him belongs the dominion and to Him it shall return.


Tafsīr Ibn Kathīr:

وقوله " كل شيء هالك إلا وجهه " إخبار بأنه الدائم الباقي الحي القيوم الذي تموت الخلائق ولا يموت كما قال تعالى " كل من عليها فان ويبقى وجه ربك ذو الجلال والإكرام " فعبر بالوجه عن الذات وهكذا قوله ههنا " كل شيء هالك إلا وجهه " أي إلا إياه

His saying ‘all things shall perish save His Wajh [literal: Face]’ is a declaration that He is the Eternal, the Everlasting, the Alive, the Self-Subsisting Who shall bring about death in creation and not die (Himself)
, as He said Most High

‘Every being on (earth) shall perish and the Wajh (literal: face) of your Lord shall remain, full of prominence and glory’ (55:26-27),

using ‘face’ to mean ‘self’, as is the case here (in verse 28:88):

‘All things shall perish save His Wajh (literal translation: face)’ i.e. save Himself.

.
 


Verse 4:64​




وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً


'
"...If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful"


Ibn Kathir states a famous "story" regarding this ayah in his famour TAFSIR:



وَقَدْ ذَكَرَ جَمَاعَة مِنْهُمْ الشَّيْخ أَبُو مَنْصُور الصَّبَّاغ فِي كِتَابه الشَّامِل الْحِكَايَة الْمَشْهُورَة عَنْ الْعُتْبِيّ قَالَ :

كُنْت جَالِسًا عِنْد قَبْر النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فَجَاءَ أَعْرَابِيّ فَقَالَ : السَّلَام عَلَيْك يَا رَسُول اللَّه سَمِعْت اللَّه يَقُول " وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسهمْ جَاءُوك فَاسْتَغْفَرُوا اللَّه وَاسْتَغْفَرَ لَهُمْ الرَّسُول لَوَجَدُوا اللَّه تَوَّابًا رَحِيمًا " وَقَدْ جِئْتُك مُسْتَغْفِرًا لِذَنْبِي مُسْتَشْفِعًا بِك إِلَى رَبِّي ثُمَّ أَنْشَأَ يَقُول : يَا خَيْر مَنْ دُفِنَتْ بِالْقَاعِ أَعْظُمه فَطَابَ مِنْ طِيبهنَّ الْقَاع وَالْأَكَم نَفْسِي الْفِدَاء لِقَبْرٍ أَنْتَ سَاكِنه فِيهِ الْعَفَاف وَفِيهِ الْجُود وَالْكَرَم ثُمَّ اِنْصَرَفَ الْأَعْرَابِيّ فَغَلَبَتْنِي عَيْنِي فَرَأَيْت النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَآله وَسَلَّمَ فِي النَّوْم فَقَالَ : يَا عُتْبِيّ الْحَقْ الْأَعْرَابِيّ فَبَشِّرْهُ أَنَّ اللَّه قَدْ غَفَرَ لَهُ​
"



"And a group from amongst them including Shaikh Abu Nasrin Al-Sabbagh in his book Ash-Shamil, have mentioned the famous (Mashhur) story of/from al-Utbi' who said:

"As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be upon you, O Messenger of Allah! I have heard Allah saying: "If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful" (4:64), so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord." Then he began to recite poetry:

O best of those whose bones are buried in the deep earth,
And from whose fragrance the depth
and the height have become sweet,
May I be the ransom for a grave which thou inhabit,
And in which are found purity, bounty and munificence!

Then he left, and I dozed and saw the Prophet in my sleep. He said to me:

"O `Utbi, run after the Beduin and give him glad tidings that Allah has forgiven him.""

.​


​
 
Verse 2:255​
البقرة (255)
(و هو العلي العظيم)
قال الامام ابن كثير: (فَقَوْله " وَهُوَ الْعَلِيّ الْعَظِيم " كَقَوْلِهِ " وَهُوَ الْكَبِيرُ الْمُتَعَالِ" وَهَذِهِ الْآيَات وَمَا فِي مَعْنَاهَا مِنْ الْأَحَادِيث الصِّحَاح الْأَجْوَد فِيهَا طَرِيقَة السَّلَف الصَّالِح أَمِرُّوهَا كَمَا جَاءَتْ مِنْ غَيْر تَكْيِيف وَلَا تَشْبِيه )​

Allah's statement,


وَهُوَ الْعَلِىُّ الْعَظِيمُ​

"And He is the Most High, the Most Great"

is similar to His statement,

الْكَبِيرُ الْمُتَعَالِ​
"the Most Great, the Most High" (13:9).

The approach of the Salaf regarding such verses and those authentic ahâdîth of the same meaning is to pass by them as they have come without ascribing modality (takyîf) or likening (of Allâh to His creation) (tashbîh).

,
 
Verse 23:97

​


وقوله تعالى: { وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ } أي: في شيء من أمري، ولهذا أمر بذكر الله في ابتداء الأمور، وذلك لطرد الشيطان؛ عند الأكل والجماع والذبح وغير ذلك من الأمور، ولهذا روى أبو داود أن رسول الله صلى الله عليه وسلم كان يقول: " اللهم إني أعوذ بك من من الهرم، وأعوذ بك الهدم ومن الغرق، وأعوذ بك من أن يتخبطني الشيطان عند الموت " وقال الإمام أحمد: حدثنا يزيد، أخبرنا محمد بن إسحاق عن عمرو بن شعيب عن أبيه عد جده قال: كان رسول الله صلى الله عليه وسلم يعلمنا كلمات يقولهن عند النوم من الفزع: " باسم الله، أعوذ بكلمات الله التامة من غضبه وعقابه ومن شر عباده، ومن همزات الشياطين وأن يحضرون " قال: فكان عبد الله بن عمرو يعلمها من بلغ من ولده أن يقولها عند نومه، ومن كان منهم صغيراً لا يعقل أن يحفظها، كتبها له، فعلقها في عنقه. ورواه أبو داود والترمذي والنسائي من حديث محمد بن إسحاق. وقال الترمذي: حسن غريب.​





Allah has said:


“…And I seek refuge with you lest they should come near me”


[ibn Kathir comments:] which means; in all issues of my life. Therefore we are commanded to remember Allah before doing anything to ward of the devil, before eating, [sexual] intercourse, slaughtering etc.

Abu Dawood has recorded that the messenger of Allah peace and blessings be upon him used to say:


“Oh Allah I seek refuge from old age, I seek refuge with you from the attempts of devil at the time of death”.


Imam Ahmad [ibn Hanbal in His Musnad] narrated from Yazeed who reported from Muhammad ibn Ishaaq who narrated from Amr ibn Shu^ayb from his father who took from his grandfather who said: that the Messenger of Allah peace and blessings be upon him, taught us a supplication that we used to recite before going to sleep to protect us from fear:


“I seek refuge in Allah’s perfect words from His wrath, His punishment and the evil of his servants, the whispered insinuations of the devils, and lest they come to me”.


Abdullah ibn Amr used to teach these words to his sons who reached the age of reason that they used to recite before going to sleep. And as for the younger children who were not literate we used to write them and hang them around their necks.


This tradition is narrated by Abu Dawood, Tirmidhi, an-Nasai on the authority of Muhammad ibn Isshaaq and at-tirmidhi said that this report is good and singular.
 
abu Hasan said:
it is clear my friends for you to choose - the morons ibn baz and uthaymeen and their followers on one side, [we won't mention ibn taymiyyah or ibn al-qayyim here; atleast they were scholars not rabble]

and on the other side are [culled from another brothers post from the thread]
al-bayhaqi
al-qushayri
khatib al-baghdadi
al-ghazali
an-nawawi,
as-subki,
sultan al-`ulama `izzuddin ibn `abdu's salaam,
ustaz abu is'haq al-isfarayni,
ibn al-hajar,
al-munawi
qaDi `iyaD
fakhruddin ar-razi
al-baqillani
zaynuddin al-iraqi
al-isnawi
ibn daqiq al-`eyd
ibn `asakir
ibn jama`ah
imam al-Haramayn al-juwayni

and that is only a very brief list [not chronological]. be with the greatest jama`ah - not with the shadh'dh [exceptions/anomalies like ibn taymiyyah] brother faris in that thread, is being very nice - but some people do not have the brains to understand sweet talk; they need a severe lashing.

abu muadh as-sifli is upto the usual salafi tricks of barbarism (like in barber - snipping from here and there) - and poor brother faris is patiently trying to point that out. they are the same garbage everywhere. khadhalahumullah wa amthalahum.

one should be harsh with the people of bid`ah, otherwise onlookers will think that it is brotherly disagreement. nay, they are on the path of hellfire and only ahlu's sunnah as described by ash`aris and maturidis are on Haqq. ibn umar raDiyallahu `anhu would not return the salam of ahl al-bid`ah. from the Hadith : 'do not visit them nor attend their funerals.'

if abu mu'az and his likes were in islamic governorates (not wahabi-western patsies) they would be executed for their fitna and heresy. one can easily see why ibn taymiyyah was imprisoned - not a small fitna.

there is no doubt about the accursedness of the madh'hab of the salafis - those who claim that Allah is forgetful? wa laa Hawla wa laa quwwata illa billah.

and kudos to brother al-faris ibn al-hammam for patiently and objectively destroying the false arguments of the idiot and outright liar abu mu`az as-sifli may Allah destroy his fitna and cleanse this earth of his types.
Click to expand...

You left out Imam Jalaluddin Suyuti...:)
 
"Is it permissible to read or teach the exegesis of Ibn Kathīr?

It is impermissible to read or indeed teach the exegesis of the Qur’ân by Ibn Kathīr. The general public must abstain/refrain from reading or even viewing works that are attributed or authored by the Waĥābīs/Deobandīs, or any other false sect.
Ibn Kathīr was a student of Ibn Taymiyyah and like his teacher, he too objected to a number views upheld by the Aĥl as-Sunnah wa al-Jama’ah. It was from the ideology of his teacher Ibn Taymiyyah, that the Waĥābī sect was born. Furthermore, Ibn Kathīr, much like his teacher, also agreed to ideas such as the belief of tajsīm, amongst others. For these reasons it is not permissible for anyone to study/read the exegesis of Ibn Kathīr, nor for that matter, any other Waĥābī/Deobandī literature.
This ruling is also applicable upon the scholars of the Aĥl as-Sunnah (aside from those working in the field of refutation); they must all abstain from studying works of the false sects and instead, study the works of the noble Imāms of the Aĥl as-Sunnah.

Huzur Taaj al-Shari'ah Mufti Akhtar Raza Khan"
 
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