To view tafsir ibn kathir in adobe acrobat pdf format, click the respective surat. This page compiles all sources of quran within the iqrasense site sorted by topics, tafsir, stories, wisdom tips, recitation, and more. Qurtubi, Tafsir al-Razi, Tafsir al-Nasafi, Tafsir Ibn Kathir, and Tafsir al-Tha'labi. Rauf bin Ali al-Fansuri al-Singkeli with Banda Aceh, Indonesia dialects [1].

1. Tafsir Ibn Kathir Indonesia Pdf Pdf

The following is a list of tafsir works. Tafsir is a body of commentary and explication, aimed at explaining the meanings of the Qur'an, the west campis religious text of Islam. Tafsir habibi can broadly be categorized by its affiliated Islamic schools and branches and the era it was published, classic or modern. Modern tafsirs listed here are the work of later than the 20th century.

• 1Sunni
• 2Other schools and branches

Sunni[edit]

The following Tafsir are compiled by Bid‘ah-free SunniMuslim scholars for those Bid‘ah-free SunniMuslims who follow the Hanafi, Maliki, Shafi'i, and Hanbalijurisprudence and the Ash'ari and Maturidicreed of SunniIslam:

[edit]

• There are at least 911 compilations of Ahadeeth and numerous other books containing the explanations and commentaries of those compilations of Ahadeeth books and almost all the compilations contain a book on Qur’aanic Tafseer.
• TafsirSufyan al-Thawri by Sufyan al-Thawri (161 AH/778 CE)
• Tafsir al-Tabari («The Al-Tabari Interpretation») by Muhammad ibn Jarir al-Tabari (224—310 AH; 839—923 AD). Available online.^[1]
• TafsirIbn al-Mundhir by Ibn al-Mundhir (318 AH)
• Tafseer Al-Musnad (Tafseer Ibn Haatim) by Abu Hatim Muhammad ibn Idris al-Razi (327 AH)
• Ahkam al-Qur’an ('The Commands of the Quran') by Al-Jaṣṣās (d. 370 AH/981 CE). Based on the legal rulings of the Hanafi school of Islamic law. This was published in three volumes and remains popular amongst the Hanafis of India, the Middle East and Turkey.
• Ta’weelatu-l-Ahli-Sunnah by Abu Mansur al-Maturidi — the author was a SunniHanafijurist, theologian, and scriptural exegete from ninth-century Samarkand who became the eponymous codifier of one of the two principal orthodox schools of Sunni theology, the Maturidi school,^[2] which became the dominant theological school for Sunni Muslims in Central Asia^[2] and later enjoyed a preeminent status as the school of choice for both the Ottoman Empire and the Mughal Empire.^[2]
• Ma'aanee Al-Qur'aanu-l-Kareem (unfinished) by Abu Jaʿfar an-Nahhas (d. 338 AH/949 CE) - It contains the Tafseer from Surah A;-Faatihah to Surah Al-Fath (001-048). It has been edited and annotated by Shaikh Muhamma 'Ali As-Saawboonee Al-Hanafi.
• Tafsir al-Thalabi by Ahmad ibn Muhammad Al-Tha`labi (died 427 AH/1035 CE). Also known as al-Tafsir al-Kabir ('The Great Commentary').
• Abu-l-Hasan 'Ali Ibn Ahmad Ibn Muhammad Ibn 'Ali Al-Wahidi Ash-Shafi‘i An-Nishaburi, a student of Al-Tha`labi wrote 4 Tafseer of the Qur’an:

1. Asbaabu Nuzzoli-l-Qur’aan (The Causes of the Revelation of the Qur’aan)
2. Al-Wajeez fee Tafseeru-l-Kitaabi-l-'Azeez (1/2 Volumes)
3. Al-Waseet fee Tafseeru-l-Qur’aanu-mm-Majeedd (4 Volumes)
4. Al-Baseet (16/24 Volumes)

When Muhammad Ibn Marwaan As-Suddi As-Sagheer reports from Kalbi, this is regarded by the authorities as a false sequence .. It is wrong to ascribe it to Ibn Abbas because this book has been based on the reported sequence of Muhammad Ibn Marwaan As-Suddi from Muhammad Ibn Saa'ib Al-Kalbi from Abi Salih from Ibn Abbas (R) .. this has been regarded by the Muhadditheen as 'chain of falsehood' and hence cannot be relied upon. Both Al-Wahidi Ash-Shafi‘i An-Nishaburi, and Al-Tha`labi Ash-Shafi‘i uses a number of 'Hadith' of this 'chain' of falsehood' which MUST be avoided.

• An-Nukat wa-l-'Uyoon by Abu al-Hasan Ali Ibn Muhammad Ibn Habib Al-Mawardi (Alboacen) (d. 450/1058) — the author was an Islamic jurist of the Shafi'ischool.
• Ma’aalimu-t-Tanzeel by Hasan bin Mas’ud al-Baghawi (died 510 AH/1116 CE) also known widely as Tafsir al-Baghawi — A popular tafsir amongst SunniMuslims, it relies heavily on the Tafsir of al-Tha’labi, whilst placing more emphasis on hadith.
• Al-Kashshaaf ('The Revealer') by Al-Zamakhshari (d. 539 AH/1144 CE). Al-Zamakhshari belonged to the Mu’tazili school of theology, but nevertheless this commentary has been popular among scholars down the years, and is usually printed along with Sunni commentaries, pointing out what they consider to be mistakes, made because of the author’s Mu’tazili beliefs.
• Ahkam al-Qur’an by Abu Bakr ibn al-Arabi (d.543 AH/1148 CE). The author is also known as 'Qadi ibn al-Arabi' (ibn Arabi, the judge) to distinguish him from the famous SufiIbn Arabi. He was a jurist from Andalusia (MuslimSpain) His interpretation has been published in three volumes and contains commentary on the legal rulings of the Qur’an according to the Maliki school.
• Al-Muharrar al-Wajiz Fī Tafsir al-Kitab al-Aziz ('The Concise Record of the Exegesis of the Noble Book'), commonly known as Tafsir ibn 'Atiyyah after its author, Ibn Atiyyah (d. 541 or 546AH), a Maliki judge from al-Andalus. This Qur’anic commentary is popular in North Africa.
• Zaadu-l-Maseer fee Ilmu-t-Tafseer by the Hanbali polymath Abu'l-Faraj ibn al-Jawzi (d. 597AH).
• Mafatih Al-Ghayb (The Keys to Unseen) by Fakhr al-Din al-Razi (1149—1209 CE/606 AH). also known as Tafsir al-Kabir ('The Great Exegesis')
• Tafseeru-l-Qur’aan Al-'Azeem by Izz al-Din ibn 'Abd al-Salam
• Al-Jami' li-Ahkam al-Qur’an («The collection of Qur’anic Injunctions») by al-Qurtubi (1214—1273 CE/671 AH) by the famous Maliki jurist of Cordoba, in Andalusia. This ten-volume tafsir is a commentary on the Qur’anic verses dealing with legal issues. Although the author was a Maliki, he also presents the legal opinions of other major schools of Islamic jurisprudence; thus it is popular with jurists from all of the schools of Islamic law. One volume of this tafsir has been translated into English by Aisha Bewley. Available online.^[3]
• Anwar al-Tanzil by Abdullah bin Umar al-Baidawi (d. 685 AH/1286 CE), also famous as Tafsir al-Baidawi — a shortened version of Al-Kashshaf, with Mu’tazili references altered; printed in two volumes.^[4] In Turkey it is often published with marginal notes by a Turkish scholar called 'al-Qunawi' in seven volumes.
• Al-Madaariku-t-Tanzeel wa Haqaa'iqu-t-Ta'weel by Abu-l-Barakat Hafeezu-d-Deen 'Abdullah Ibn Ahmad Ibn Mahmood An-Nasafi Al-Hanafi Al-Maturidi (d. 710)
• Lubaabu-t-Ta'weel fee Ma'aaani at-Tanzeel by 'Alaa'u-d-Deen 'Ali Ibn Muhammad Ibn Ibraheem Ibn Umar Ibn Khaleel Ash-Shihi Al-Khaazin al-Baghdadi Ash-Shafi'i (d. 741), which is an abridgement of Ma’aalimu-t-Tanzeel by Hasan bin Mas’ud al-Baghawi.
• Al-Bahr al-Muhit by Abu Hayyan al-Gharnati (d. 745 AH/1344 CE) is a linguistic commentary on the Qur’an primarily from the standpoint of Arabic grammar and rhetoric.
• Tafsir ibn Kathir («The Ibn Kathir Interpretation») by Ibn Kathir (1301—1373 CE/ 747 AH). A summary of the earlier interpretation by al-Tabari. Available online.^[5] It has been summarised as Mukhtasawr Tafseer Ibn katheer in 3 volumes by Shaikh Muhammad 'Ali As-Sabooni.
• At-Tahseel li-'Uloomi-t-Tanzeel by Muhammad Ibn Abi Al-Qaawsim Muhammad Ibn Ahmad Ibn Juzayy al-Kalbi al-Gharnati Al-Andalusi Al-Hanbali (758 AH/1357 CE)
• Tafsir al-Jalalayn ('The Commentary of the Two Jalals') by Jalaluddin al-Mahalli (in 1459), and was subsequently completed, in the same style, by his student, the famous Shafi'i scholar Al-Suyuti (d. 911 AH/1505 CE), who completed it in 1505. This commentary is very popular with Muslims all over the world due to its simplicity. It has also been translated completely by Feras Hamza.^[6]
• Dur al-Manthur ('The Threaded Pearl Concerning Commentary Based on Traditions'), also by Al-Suyuti. This commentary, in Arabic, concentrates on the narratives that have been transmitted relating to each verse and subject in the Qur’an. It has been published in six volumes.
• Irshad al 'Aql as-Saleem ilaa Mazaya al-Qur’an al-Kareem by Ebussuud Efendi Al-'Imaadi Al-Hanafi (d.951 AH/1505 CE). Also known as Tafsir Abi Sa’ud.
• As Siraawju-mm-Muneer fi-l-I'aanti 'alaa Ma'rifati Ba'd Ma'aanee Kalaamu Rawbbana-l-Hakeemu-l-Khawbeer by Al-Khaṭīb ash-Shirbīniy Ash-Shafi'i.
• Tafseer Mullah Ali al-Qari, 1004AH, 5 Volumes, published by Daaru-l-Kutoob Ilmiyah, Beirut, Lebanon.
• Tafsir al-Mazhari by Qadi Thanaullah Panipati Usmani Ann-Naqshibandiyah Mujaddidi.
• Fat'hu-l-Qawdeer by Muhammad ash-Shawkani.
• Ruh al-Ma'ani ('The Spirit of Meanings on the Exegesis of the Sublime Qur’an) by Mahmud Alusi al-Hanafi (d.1270 AH/1854 CE).
• Mahaasinu-t-Ta'weel (Tafseer Al-Qaawsmee by Abu-l-Faraawjj Muhammad Jamaalu-d-Deen Ibn Muhammad Sa'eed Ibn Qaawsim Ibn Saawlih Ibn Ismaa'eel Ibn Abee Bakr Ad-Dimashqi Al-Qaawsmi (1283-1332 AH/1914 CE)
• Minhat Al-Jaleel fee Bayaan maa fee Ma’aalimu-t-Tanzeel by Grand Mufti 'Azeezu-R-Rawhmaan 'Uthmaani Deobandi Al-Hanafi Al-Maturidi (d. 1928).
• Tafseeru-l-Qir'aan bi-Kalaamu-R-Rawhmaan by Mawlana Thanaa'ullaah Amritsari.
• Hashiyah Tafsir al-Baydawi by Mawlana 'Abdu-R-Rawhmaan Amrohi.
• Mushkilaatu-l-Qur’aan by Sayyid Muhammad Anwar Shah Kashmiri, edited with references and one of the introductions by Mawlana Ahmad Bijnuri, and another introduction by the author’s favourite student Mawlana Sayyid Muhammad Yoosuf Binnori. The book predominantly in Arabic but passages in the Farsi language also appears throughout the work. The main objective for undertaking to write this work was to interpret only those verses of the Holy Qur’an which are generally considered to be difficult to understand. A special feature of this particular work is that the author has, in addition, set aside 190 verses that, in his opinion, required further discussion and repeated consideration. Published posthumously in Maligaon, Surat, Gujrat, India, by Majlis al- 'Ilmi in 1974.
• Rawaa'i'u-l-Bayaan Tafseer Aayaati-l-Ahkaam mina-l-Qur'aan by Shaikh Muhammad Ibn 'Ali As-Sawbooni Al-Hanafi (1401 AH/1980 CE)
• Sawfwatu-t-Tafaaseer by Shaikh Muhammad Ibn 'Ali As-Sawbooni Al-Hanafi (1402 AH/1981 CE)
• At-Tafseeru-l-Wadweehu-l-Muyassar by Shaikh Muhammad Ibn 'Ali As-Sawbooni Al-Hanafi (1428 AH/2007 CE)

Persian[edit]

Translations

0 Comments; 9 Likes; Statistics; Notes. 13 Apr solucionario calculo victor chungara. Share; Like calculo Published in: Education. Calculo ii victor chungara pdf online.

• Tafsir-e Tabari: a 10th-century translation of the Tafsir al-Tabari in Persian
• Tafsir-e Nasafi: an 11th-century translation and tafsir by Abu Hafs Umar an-Nasafi

Original

• Fat-hur Rahman: an 18th-century Tafseer in Persian by Shah Waliullah Dehlawi
• Tafsir-e Azizi: an 18th-century Tafseer in Persian by Al-MuhaddithShah Abdul Aziz Dihlawi, son of Shah Waliullah Dehlawi. (A large part of this Tafseer was lost on 1847 CE along with the commentary on Sunan Abu Dawood.)
• Mushkilaatu-l-Qur’aan by Sayyid Muhammad Anwar Shah Kashmiri, edited with references and one of the introductions by Mawlana Ahmad Bijnuri, and another introduction by the author’s favourite student Mawlana Sayyid Muhammad Yoosuf Binnori. This partial commentary is predominantly in Arabic but passages in the Persian language also appears throughout the work. The main objective for undertaking to write this work was to interpret only those verses of the Holy Qur’an which are generally considered to be difficult to understand. A special feature of this particular work is that the author has, in addition, set aside 190 verses that, in his opinion, required further discussion and repeated consideration. Published posthumously in Maligaon, Surat, Gujrat, India, by Majlis al- 'Ilmi in 1974.

Urdu[edit]

Translations

• Tafsir Al-Hawi - Taqreer-e-Anwar al-Tanzil by Mawalana Fakhru-l-Hasan Deobandi.
• TafsirIbn Kathir by Abu-l-Fida 'Imaadu-d-Deen Ismaa'eel Ibn Abi Hafs 'Umar Ibn Katheer Ad-Dimashqi Ash-Shafi'i
• Tarjumah Tafsir al-Jalalayn by Jalaluddin al-Mahalli (in 1459), and was subsequently completed, in the same style, by his student, the famous Shafi'i scholar Al-Suyuti (d. 911 AH/1505 CE), translated by Grand Mufti 'Azeezu-R-Rawhmaan 'Uthmaani.
• Ad-Dur al-Manthur by the famous Shafi'i scholar Al-Suyuti (d. 911 AH/1505 CE).
• Kamaalayn Sharh Tafsir al-Jalalayn by Mawlana Muhammad Na'eem Deobandi.
• Tafseer-e-Jawaahir-e-'Azeezee (Translation of Fat’hu-l-'Azeezee) by Shah Abdul Aziz Muhaddith Dehlawi
• Tafsir-e-Mazhari by Qadi Thanaullah Panipati Usmani Mujaddidi Ann-Naqshibandiyah

Original

• Tafsir-e-Mu'azzatayn by MawlanaMuhammad Qasim Nanautavi. - Tafseer of the last 2 Surahs only.
• Bayaanu-l-Qur'aan by Maulana Ashraf Ali Thanvi.
• Sabbqu-l-Ghawyaat fee Nasqi-l-Aayaat by Maulana Ashraf Ali Thanvi.
• Ahkam Al-Qur’an (5 Volumes by 'AllamahMawlana Zafar Ahmad Usmani — (from Al-Baqarah to An-Nisa), MawlanaMufti Jameel Ahmad Thanawi — (from Yoonus to An-Nahl), MawlanaMuftiMuhammad Shafi — (from Ash-Shu’ara to Al-Hujurat), and MawlanaMuhammad Idris Kandhlawi — (from Qawf to An-Naas) under the instruction of MawlanaAshraf Ali Thanwi)) — a collection of the Laws of the Shari‘ah derived from the Noble Qur'an. Unfortunately, two of its sections are unfinished: (from the start of Surah Ma’idah to the end of Surah Tawbah and from Surah Bani Isra’il to the end of Surah Furqan).
• Ashrafu-t-Tafaseer by Maulana Ashraf Ali Thanvi and MuftiMuhammad Taqi Usmani.
• Khulaasawtu-l-BayaanMawlana Muhammad 'Isa Allahabadi.
• Hawaashi-e-Qur'aan Majeed by Mawlana Shah 'Abdul Qadir and Mawlana Ahmad 'Ali Lahori.
• Maariful Quran by Mufti Muhammad Shafi Uthmani.
• Maariful Quran by 'AllamahMuhammad Idris Kandhlawi.
• Anwarul Bayan by Mufti Muhammad Ashiq Ilahi Madani.
• Ma’aalimu-l-'Irfaan fee Duroosi-l-Qur’aan by Soofee 'Abdul Hamid Khan Sawati
• Thafheemul Qur-an by Abul A'ala Moudoodi
• Dhakheeratu-l-Janaan fee Fahmi-l-Qur’aan by Abu Az-Zahid Muhammad Sarfaraaz Khan Safdar Ann-Naqshibandiyah
• Tafseer e Quran by AllamahUbaidullah Sindhi
• Tafseer i Mehmood by Imam-i-Inqilab Maulana Ubaidullah Sindhi
• Tafsir e Usmani by Shaikhu-l-Hind MawlanaMahmud al-HasanDeobandi and 'AllamahMawlanaShabbir Ahmad Usmani.
• Tafseer-e-Baseerat-e-Qur'aan by Mawlana Muhammad Aasif Qasmi.
• Hidaayatu-l-Qur'aan by Mawlana 'Uthmaan Kashifu-l-Hashmi Rajupuri and Mufti Sa'eed Ahmad Palanpuri

Bengali[edit]

There has not been any original Tafseer written by the Bengali Islamic scholars yet. All of the Tafseer are the translations from Arabic and Urdu.

• Tafsir Ibn Kathir translated by Dr. Mujeebur-Rahman and Professor Mawlana Akhtar Faarooqq.
• Tafsir al-Jalalayn by Mawlana 'Abdu-l-Ghawffaar Shahpoori, Ameeru-l-Islaam Fareedabaadi, and Habeebu-R-Rahmaan Hobiganji.
• Tafsir-e-Mazhari by Qadi Thanaullah Panipati, translated by Maamoonu-r-Rawsheed
• Maariful Quran by Muhammad Shafi Usmani. Translated from Urdu to Bengali by Mawlana Muhyu-d-Deen Khan. Fully available online. Best to read after reading 'Uloomu-l-Qur’aan by MuftiMuhammad Taqi Usmani
• Tauzeehi-l-Qur'aan by Shaykh al-IslāmNuftiMuhammad Taqi Usmani (Introduction by MuftiMuhammad Abdul Malek) translated by Mawlana Abu-l-Bashar Muhammad Saifu-l-Islaam.

English[edit]

Translations

• Tafsir Ibn Kathir: Exegesis of the Grand Holy Qur’an (4 volumes) by Abu-l-Fidaa' 'Imaadu-d-Deen Isma’eel Ibn 'Umar Ibn Kathir Al-Quraishi Ash-Shafi'i Al-Ash'ari Al-Busrawee Ad-Dimashqi. The unabridged translation was done by Dr. Muhammad Mahdee Ash-Shareef and published by Daaru-l-Kutub 'Ilmiyah, Beirut, Lebanon in 2006.
• Qur’aan Made Easy by 'AllamahShabbir Ahmad Usmani, Mufti Afzal Hoosen Elias, Mawlana Ismaeel Ibrahim, and Ismaeel Khathrada.
• Tafseer-e-Usmani by Shaikhu-l-Hind Mahmud al-HasanDeobandi and 'AllamahShabbir Ahmad Usmani, Translated by Mawlana Muhammad Ashfaq Ahmad.^[7]
• Maariful Quran by Muhammad Shafi Usmani. Translated from Urdu to English. Fully available online.^[8] Best to read after reading An Approach to the Qur’anic Sciences by MuftiMuhammad Taqi Usmani
• Illuminating Discourses on the Noble Qur’an by Mufti Muhammad Ashiq Ilahi Madani
• Qur’an with English Translation by MaulanaAbdul Majid Daryabadi

Original

Try to disable some other devices for free resources.' Lg f1 express dual drivers download xp. Vista tell me something as: 'No resources for enable this device.

• The Meanings of the Noble Qur’an (2 Volumes) by MuftiMuhammad Taqi Usmani (written in English by the author himself). Single volume editions are also available.

Sindhi[edit]

• Tafsir Al-Maqam Al-Mahmood by Ubaidullah Sindhi.
• Ahsan Ul Bayan by Allama Muhammad Idrees Dahiri in 9 volumes.

Other schools and branches[edit]

Modern Tafsīrs[edit]

• Tafsir al-Mizan by Muhammad Husayn Tabatabaei (1904—1981). By Allama Tabataba’I, explanation of Quranic verses with the help of other relevant verses. English version is available as well.^[9]
• Tafsir-e-Ashrafi by Shaykh al-IslāmSayyad Muhammad Madni Ashrafi al-Jilani has written a 10 volume Tafsir and its received acclaim by all leading scholars to be the best Urdu Tafsir of this time. It has been specifically been praised for being easy to understand, simple yet effective at the same time.
• Tafsir al-Manar by Rashid Rida (1865—1935). 12 volumes of tafsir written in concise and straightforward languages that is accessible to both mufassir and non-mufassir alike.^[10] It served as his avenue for propagating his thoughts on Islamic Modernism.^[11]
• Tafhim-ul-Quran by Abul A'la Maududi; 06 volumes of tafsir written in 30 years. Available online.^[12]
• Fi Zilal al-Quran ('In the Shade of the Quran') by Sayyid Qutb (1906—1966). Many praise it as a modern commentary, but at the same time, many critics including some Sunni scholars say that Qutb had little Islamic knowledge, and wrote his commentary according to his own opinion. It has also been attacked for not following the style of classical commentaries.
• Tafsir ('A Thematic Commentary on the Qur’an') by Mohammed al-Ghazali (1917—1996), a contemporary Egyptian scholar not to be confused with Imam al-Ghazali. This commentary tries to explore the themes that weave through the entire Qur’an as well as the main theme of each chapter.
• Risale-i Nur by Said Nursî (1878—1960) written mainly in Turkish, is a large work, with four main volumes. It consists of extensive exegesis of certain verses and explanation of the fundamentals of how to approach the Qur’an. It especially explains the verses that 21st Century people need most. In other words, it studies the verses about the six articles of belief of Islam such as believing in God and the day of judgment. It also gives logical answers to the questions asked by Atheists. This work is written in a more accessible style to the general public and is translated into 52 languages.^[13][14][15]
• Tafsir Al-shaarawi by Muhammad Metwali Alsharawi (1911—1998), a famous Egyptian scholar.
• Tafsir Shobar (19th century) by Seyyed Abdullah Alavi Hosseini Mosavi.
• Tafsir al-Tahrir wa'l-Tanwir (1984) by Muhammad al-Tahir ibn Ashur. Notable of its emphasis on the rhetorical aspect of the Qur’an.
• Al-tafser al-waset by Muhammad Sayyid Tantawy (28 October 1928 — 10 March 2010), Grand Imam of Al-Azhar.

Classic Arabic[edit]

• Ruh al-Bayan by Ismail Hakki Bursevi (1653—1725 CE).^[16] A ten-volume Arabic work by the founder of the Hakkiyye JelvetiSufi Order from Turkey.
• Al-Bahru-l-Madeed fee Tafseeru-l-Qur’aanu-mm-Majeed ('The Immense Ocean') by Ahmad ibn Ajiba (1747—1809 CE), generally known as Tafsir ibn Ajibah — an 6/8 volume work by a MoroccanSheikh of the Darqarwi branch of the Shadhili Order of Sufism.

• Tanwir al-Miqbas («Tafsir Ibn Abbas») falsely attributed to Abd Allah ibn Abbas (d. 68/687)
• Tafsir Imam Ja'far al-Sadiq by Imam Ja'far al-Sadiq (A.S) (83-148AH).
• Tafsir al Kabir («The Great Interpretation») by Muqatil ibn Sulayman (80-150AH). The first «full tafsir» attributed to Muqatil ibn Sulayman ibn Bashir al Balkhi.
• Tafsir Qomi by Ali ibn Ibrahim Qummi
• Ma’ani al-Qur’an («The Meaning of The Qur’an») by Yahya ibn Ziyad al-Farra (207AH).
• Nukat al-Qur’an al-Dallah ala al-Bayan by Al-Qassab (d. 360AH/970CE)^[17][18] a commentary primarily from the viewpoint of applied Islamic law.
• Tafsir Furat Kufi (9th-10th Century CE) by Furat Ibn Furat Ibn Ibrahim al-Kufi.
• Bayan al-Sa‘ada (19th century) by Sufi Sultan Alishah.

Bengali[edit]

• Tafsir Zakaria by Dr. Abubakar Muhammad Zakaria. It is first original, complete and authentic tafsir which written in Bengali. Available online.^[19]
• Tafsirul Quran by Dr. Muhammad Asadullah Al-Ghalib
• Tafheemul Quran by Abul A'la Maududi. Translated from Urdu by Abdul Mannan Talib. Available online.^[20]
• Tafsirul Quran by Delwar Hossain Sayeedi

English[edit]

• Israr-ut-Tanzeel by Ameer Muhammad Akram Awan.^[21]
• Interpretation of the Meanings of the Noble Qur’an (1999) by Darussalam (first published 1977) is translated by Dr. Muhammad Muhsin Khan and the Moroccan [Salafi] scholar] Muhammad Taqi-ud-Din al-Hilali. This translation is among the most widely read translations in the world, especially by the Salafi people.
• The Study Qur’an — authored by an editorial collective led by noted Islamic philosopher Seyyed Hossein Nasr, published in 2015 by HarperCollins. This work seeks to highlight the depth and diversity of interpretations that exist within traditional Islam, drawing on 40 major classical commentaries from a wide range of orientations, including both Sunni and Shi'a viewpoints, the Maturidi, Ashari, Mutazili and Athari schools of Islamic theology, as well as Sufi interpretations; but excluding modern reformist and fundamentalist views. Has been hailed by academics as «an unparalleled reference work» in the field of Islamic studies.^[22]
• The Holy Qur'an: Text, Translation and Commentary (1937) by British-Indian Dawoodi BohraShia scholar Abdullah Yusuf Ali. Ali undertook this work at a time when the Qur’an had yet never been properly presented in English from a Muslim perspective and only non-Muslim translations were available, which were sometimes overly unsympathetic. It has become one of the most widely used English editions of the Qur’an due to the quality of the translation and its use of extensive footnotes.^[23] In the 1980s, the book has been appropriated by the Saudi religious establishment and edited to better fit the country’s Wahhabi/Salafist perspective. This latter version is today widely distributed as the «Amana Edition».
• The Message of the Qur'an by Muhammad Asad, 1980. T
• Tafhim-ul-Quran by Abul A'la Maududi.

Malay[edit]

• Tafsir At Tibyan by Abdul Hadi Awang

Indonesian[edit]

• Tafsir Al Azhar by Hamka.
• Tafsir Al-Mishbah by Quraish Shihab

Persian[edit]

• Kashf al-Asrar wa 'Iddat al-Abrar: an 11th century tafsir by a student of Abdullah al-Ansari
• Tafsir Nemooneh by Naser Makarem Shirazi
• Tasneem Tafsir by Abdollah Javadi-Amoli
• Tafsir Noor by contemporary scholar Mohsen Qara’ati
• Tafsir Meshkat by contemporary scholar Mohammadali Ansari
• Tarjomane Foraghan by Mohammad Sadeqi Tehrani
• Tafsir al-Mizan by Muhammad Husayn Tabatabaei. Translated from Arabic to Persian by Translated from Urdu to English
• Partoie Az Qur’an by Mahmoud Taleghani
• Tafsir Rahnama (1976-present) by Akbar H. Rafsanjani

Sindhi[edit]

• Tafsir Surah Saba by Ghulam Mustafa Qasmi.

Urdu[edit]

• Al Kauthar fi Tafsir Al Quran by Mohsin Ali Najafi
• Khazaain ul Irfan by Maulana Naeem-ud-Deen Muradabadi
• Tafhim-ul-Quran by Sayyid Abul A'la Maududi
• Tafsir Urwa-Tul-Wusqa 8 volumes. Also translated into English («Towards Understanding the Qur'an»), and Malayalam.^[25]
• Sirat ul-Jinaan fi Tafseer il-Quran (Way to heaven) by Mufti Qasim Al-Qadri

• Bayaanu-l-Qur'aan by Dr. Israr Ahmad
• Zikrul-Lil-Aalameen by AllamahJalaluddin Qasmi
• Akramu-t-Tafaseer by Ameer Muhammad Akram Awan
• Asraaru-t-Tanzeel by Ameer Muhammad Akram Awan

Turkish[edit]

• Risale-i Nur Külliyatı by Bediüzzaman Said Nursi. Published in 13 volumes, it remains one of the most popular commentaries in Turkish.^[27]
• Elmalılı Tefsir by Elmalılı Muhammed Hamdi Yazır. Published in 10 volumes, it remains one of the most popular commentaries in Turkish.^[28]

See also[edit]

Notes[edit]

1. ^'Tafsir al-Tabari'.
2. ^ ^abcMadelung, W., «al-Māturīdī», in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.
3. ^'Tafsir al-Qurtubi'.
4. ^'al-Baydawi's 'Anwar al-Tanzil wa Asrar al-Ta'wil' with Frontispiece'. World Digital Library. Retrieved 1 March 2013.
5. ^'Tafsir ibn Kathir'.
6. ^«Altafsir.com — Tafsir Al-Jalalayn — تفسير الجلالين.» N.p., n.d. Web. 26 June 2013.
7. ^'Tafseer-e-Usmani'.
8. ^'Ma'ariful Qur'an'.
9. ^almizan.org
10. ^تفسير المنار قود ريدر اطلع عليه في 22 أغسطس 2015
11. ^Mir, Mustansir. (1995). «Tafsīr». In John L. Esposito. The Oxford Encyclopedia of the Modern Islamic World. Oxford: Oxford University Press.
12. ^'Tafhim-ul-Quran'.
13. ^Risale-i Nur hakkında herşey burada
14. ^Risale-i Nur hakkında herşey burada
15. ^nursistudies.com
16. ^'Bursevi'.
17. ^Ahmad Al-Saiid Zaki Hemeidah, Repentance as a Legal Concept, pg. 26. Master’s thesis for the University of Arizona's Department of Near Eastern Studies, 2011.
18. ^Hussein Abdul-Raof, Theological Approaches to Qur’anic Exegesis: A Practical Comparative-Contrastive Analysis, pg. 282. Abingdon-on-Thames: Routledge, 2012.
19. ^'কুরআনুল কারীম (সংক্ষিপ্ত তাফসীর)' (in Bengali).
20. ^'Tafheemul Qur'an'.
21. ^'Israr-ut-Tanzeel'.
22. ^'The Study Qur'an - HarperCollins Publishers'.
23. ^Mohammed, Khaleel (2005). 'Assessing English Translations of the Qur'an'. Middle East Quarterly. Retrieved 16 January 2012.
24. ^'Noor Al Irfan'.
25. ^Kannada
26. ^dawateislami.net
27. ^Risale-i Nur hakkında herşey burada
28. ^Kur’An-I Kerim, Elmalili Tefsiri

External links[edit]

• 'Tafseer Zikrul-Lil-Aalameen'.
• 'English Tafseer'.
• 'Classic Sunni Commentaries recommended by Mufti Muhammad Taqi Usmani'.
• 'More Classic Sunni Commentaries'.
• 'Sunni Tafaaseer Collection'.

Ismail ibn Kathir (ابن كثير (Abridged name); Abu al-Fida' 'Imad Ad-Din Isma'il bin 'Umar bin Kathir al-Qurashi Al-Busrawi (إسماعيل بن عمر بن كثير القرشي الدمشقي أبو الفداء عماد الدين) c. 1300 – 1373) was a highly influential historian, exegete and scholar during the Mamluk era in Syria. An expert on tafsir (Quranic exegesis) and faqīh (jurisprudence), he wrote several books, including a fourteen-volume universal history.^[7][8] Al-Hafiz Ibn Hajar Al-Asqalani said about him, “Ibn Kathir worked on the subject of the hadith in the texts (متون) and chains of narrators (رجال). He had a good memory; his books became popular during his lifetime, and people benefited from them after his death.”^{[9][page needed]}

• 3Works
  • 3.1Tafsir

Biography[edit]

His full name was Abū l-Fidāʾ Ismāʿīl ibn ʿUmar ibn Kaṯīr (أبو الفداء إسماعيل بن عمر بن كثير) and had the honorary title of ʿImād ad-Dīn (عماد الدين 'pillar of the faith').He was born in Mijdal, a village on the outskirts of the city of Busra, to the east of Damascus, Syria, around aboutAH 701 (AD 1300/1)^{[citation needed]}. 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.^[6]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 home town of his father-in-law. In 1366, he rose to a professorial position at the Great Mosque of Damascus.^[6][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[edit]

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.^[13] However Ibn Kathir distanced himself from the literal reading of God's attributes asserted by his teacher Ibn Taimiyya, who was accused of anthropomorphism, a view that was objectionable according to Ashʿarism.^[14] 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)^[15][16]

Works[edit]

Tafsir[edit]

Ibn Kathir wrote a famous commentary on the Qur'an named Tafseer al-Qurʾān al-ʿAẓeem 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^[17] and it is highly regarded especially among Salafi school of thought.^[18] Although Ibn Kathir claimed to rely on at-Tabari, he introduced new methods and differs in content, in attempt to clear Islam from any Isra'iliyyat. His suspicion on Isra'iliyyat probably derived from Ibn Taimiyya's influence, who discounted much of the exegetical tradition since then.^[19][20]

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

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

In academic discourse[edit]

Tafseer al-Qurʾān al-ʿAẓeem is controversial in academic circles. Henri Laoust regards it primary as a philological work and 'very elementary'. Norman Calder describes it as narrow-minded, dogmatic and sceptical against the intellectuel achievements of former exegetes. His concern is limited to rate the Quranby the corpus of hadith and is the first, who flat rates jewish sources as lying, while simultaneously use them, just as prophetic hadith, selectively to support his prefabricated opinion. Otherwise, Jane Dammen McAuliffe regards this tafsir as, deliberately and carefully selection, whose interpretation is unique to his own judgement to preserve, that he regards as best among his traditions.^[21]

Hadith[edit]

Al-Jāmi (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.^[6]

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

At-Takmil fi Ma`rifat Ath-Thiqat wa Ad-Du'afa wal Majdhil 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.

Ibn Kathir wrote references for the ahadith of Adillat At-Tanbih, from the Shafi'i school of fiqh.

History & Biography[edit]

• 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. Within the Islamic literary corpus it is highly regarded for its great extent and range, and has been widely translated. Abridged edition available in English.^[22]
• 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.^[23]
• Al-Sira Al-Nabawiyya,(السيرة النبوية) 'Life of the Prophet Muhammad'. Four vols.^[24] Unavailable in English.
• 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).^[25] Unavailable in English.

Jihad[edit]

Al-ijtihād fī ṭalab al-jihād (الاجتهاد في طلب الجهاد), written by 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) based on the evidence of the Qur'an and the sunnah.

Other[edit]

• Al-Hadi was-Sunan fī Aḥādīth Al-Masānīd was-Sunan, aka Jāmiʻ al-masānīd: collected narratives of the Imams Ahmad bin 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').

Tafsir Ibn Kathir Indonesia Pdf Pdf

NOTE: Many books listed here remain unpublished.

See also[edit]

Notes[edit]

1. ^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.
2. ^'Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah as a Prophet of Obedience'. Journal of Qur'anic Studies. 16 (1): 3. 1 February 2014. doi:10.3366/jqs.2014.0130. ISSN1465-3591.
3. ^Mirza, Y. “Was Ibn Kathir the Spokesperson for Ibn Taymiyya? Jonah as a Prophet of Obedience.” Journal of Qur'anic Studies 16, no. 1 (2014), p. 5
4. ^ ^abhttp://www.arabnews.com/node/219573
5. ^'Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah as a Prophet of Obedience'. Journal of Qur'anic Studies. 16 (1): 3. 1 February 2014. doi:10.3366/jqs.2014.0130. ISSN1465-3591. 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’.
6. ^ ^abcd'Ibn Kathir - Muslim scholar'. Encyclopædia Britannica. Retrieved 26 March 2016.
7. ^'Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah as a Prophet of Obedience'. Journal of Qur'anic Studies. 16 (1): 1. 1 February 2014. doi:10.3366/jqs.2014.0130. ISSN1465-3591.
8. ^ ^abLudwig W. Adamec (2009), Historical Dictionary of Islam, p.138. Scarecrow Press. ISBN0810861615.
9. ^Ad-Durar Al-Kaminah (الدرر الكامنة) by Al-Hafiz Ibn Hajar Al-Asqalani
10. ^ ^abIbn 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.CS1 maint: Multiple names: authors list (link)
11. ^'Was Ibn Kathīr the 'Spokesperson' for Ibn Taymiyya? Jonah as a Prophet of Obedience'. Journal of Qur'anic Studies. 16 (1): 2. 1 February 2014. doi:10.3366/jqs.2014.0130. ISSN1465-3591. Ibn Qāḍī al-Shuhba concludes mentioning that Ibn Kathīr was buried ‘next to his teacher (shaykhihi) Ibn Taymiyya’.
12. ^R. Hrair Dekmejian Islam in Revolution: Fundamentalism in the Arab World Syracuse University Press 1995 ISBN978-0-815-62635-0 page 40
13. ^Barbara Freyer Stowasser Women in the Qur'an, Traditions, and Interpretation Oxford University Press 1994 ISBN978-0-199-87969-4
14. ^Juan Eduardo Campo Encyclopedia of Islam Infobase Publishing 2009 ISBN978-1-438-12696-8 page 340
15. ^Spevack, Aaron (9 September 2014). The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bajuri. SUNY Press. pp. 129–130. ISBN9781438453712.
16. ^Ibn Kathir, Ismail (2000). Tafsir al-Qur'an al-Azim. Cairo: Maktabat Awlad al-Shaykh l'il Turath. pp. 6:320.
17. ^Sohaib Sultan Koran für Dummies John Wiley & Sons 2014 ISBN978-3-5277-1039-3 page 114 (german)
18. ^Oliver Leaman The Qur'an: An Encyclopedia Taylor & Francis 2006 ISBN978-0-415-32639-1 page 632
19. ^Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015 ISBN978-1-316-24005-2 page 115
20. ^Aysha A. Hidayatullah Feminist Edges of the Qur'an Oxford University Press 2014 ISBN978-0-199-35957-8 page 25
21. ^Johanna Pink Sunnitischer Tafs?r in der modernen islamischen Welt: Akademische Traditionen, Popularisierung und nationalstaatliche Interessen BRILL, 11.11.2010 ISBN9789004185920 p. 40 (German)
22. ^al Bidayah wan Nihayah Ibn Kathir Early Days.
23. ^Kitab al-Fitan wa'l-Mulahim al-Waqa'a fi 'Akhir az-Zaman.
24. ^as-Seera an-Nabawiyya.
25. ^Tuhfat an-Nubla' min Qisas al'Anbia lil'Imam al-Hafiz ibn Kathir.

References[edit]

• 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

External links[edit]

• Tafsir ibn Kathir in English
• Ibn Kathir in English