Qasasul Anbiya Lel Imam Ibn Kathir Al Dimashqi, Arabic Only 

قصة الأنبياء للإمام ابن كثير الدمشقي، مكتوبة بالعربية

In this book, the stories of the prophets have been compiled from 'Al-Bidayah wan-Nihayah' (The Beginning and the End) which is a great work of the famous Muslim exegete and historian Ibn Kathir and has a prominent place in the Islamic literature. The stories of the prophets and all the events in their lives have been supported by the Qur'anic Verses and the Sunnah (traditions) of the Prophet (S).

The systemic narratives of the Stories of the Prophets have been written in chronological order which renders a historical style to the book. Allah the Most Exalted says in the Qur'an 'We are relating unto you the most beautiful of stories in that what we have revealed to you from the Qur'an, though before it you were from among those who were not aware of them.' (123) 'We have indeed sent afore-time Messengers before you, of them there are some whose stories We have related to you, and whose stories We have not related to you...' (4078) 'We relate to you the important news of their story in truth...' (1813) 'And all that we relate to you of these stories of the Messengers, We strengthen with them your heart.

Through them there come to you the truth as well as admonition and reminder to all those who believe.' (11120) There is, indeed, in their stories lessons for people endowed with understanding. It is not any invented tale, but a confirmation of what went before it, and a detailed exposition of all things, and a guide and a mercy to the people who believe.' (12111) ..so relate the stories, perhaps they may reflect.' (7176) A board of highly qualified scholars judged the manuscripts and announced the results.

The manuscript of Shaikh Safiur-Rahman Mubarakpuri, Jamiah Banaras (India), author of the book in hand received first the grand prize for its authentic and sound collections of the narrations. Dr. Majid Ali Khan, New Delhi, India, placed second. The third prize went to Dr. Naseer Ahmed, Islamic University, Lahore, Pakistan. The fourth prize was awarded to Mr. Harnid Mahmud of Egypt. The fifth and final prize was awarded to Abdus-Salam Hashim of Madinah Munawwarah.

The book was published by the Muslim World League and then many other organizations gained the honor of publishing this masterpiece. A complete authoritative book on the life of Prophet Muhammad (S) by Sheikh Safi-ur-Rahman al-Mubarkpuri. It was honored by the World Muslim League as first prize winner book.

Whoever wants to know the whole life style of the Prophet in detail must read this book. Muhammad (S) is the Messenger of Allah, and those who are with him, are severe against the disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (fore heads) from the traces of prostration (during prayers). This is their description in the Taurah (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe and do righteous good deeds, forgiveness and a mighty reward (Paradise). (Al-Fath 29) The Prophet Muhammad (S) said 'The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth. Some of which was fertile soil that absorbed rain-water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain-water and Allah benefited the people with it and they utilized it for drinking (making their animals drink from it) and to irrigate the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits).

The first is the example of the person who comprehends Allah's Religion (Islam) and gets benefit (from the knowledge) which Allah (Azawajal) has revealed through me (the Prophet) and learns and then teaches it to others.

The (last example is that of a) person who does not care for it and does not take Allah's Guidance revealed through me (he is like that barren land).' (Al-Mukarramah) Someone asked 'Aishah (R) about the noble character and manners of the Prophet (S). She answered 'Have you not read the Qur'an? His character is a complete explanation of the Qur'an.' It means that whatever is commanded and prohibited in the Qur'an, its practical example is present in the manners of Muhammad In other words, the ideal and perfect example of good manners and character which the Qur'an demands from mankind, was present in the person of Muhammad in its highest degree.

Scholars of Ahadith (traditions) and writers of the biography of Muhammad , the Messenger of Allah, have explored his life from every angle and aspect from birth to death. Every event, every incident of his life has been described and narrated, but none had claimed that he has given his life's recording its full rights. Hundreds of books have been written on the life of Muhammad and this endeavor will continue till the Day of Resurrection.

About The Author

Imam Ibn Kathir (Abū al-Fiḍā’ ‘Imād ad-Dīn Ismā‘īl ibn ‘Umar ibn Kathīr al-Qurashī al-Damishqī)

Abū al-Fiḍā’ ‘Imād ad-Dīn Ismā‘īl ibn ‘Umar ibn Kathīr al-Qurashī al-Damishqī (إسماعيل بن عمر بن كثير القرشي الدمشقي أبو الفداء عماد; c. 1300 – 1373), known as Ibn Kathīr (ابن كثير), was a highly influential Arab 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.

His tafsir is recognized for its critical approach to Israʼiliyyat, especially among Western Muslims and Wahhabi scholars. His methodology largely derives from his teacher Ibn Taymiyyah, and differs from that of other earlier renowned exegetes such as Tabari. For that reason, he is mostly considered an Athari, despite being a Shafi'i jurist.

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). 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.

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.

In later life, he became blind.[17] 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

The records from modern researchers such as Taha Jabir Alalwani, Yazid Abdu al Qadir al-Jawas, and Barbara Stowasser has demonstrated important similarities between Ibn Kathir and his influential master Taqi al-Din Ibn Taymiyyah, such as rejecting logical exegesis of Qur'an, advocating a militant jihad and adhering to the renewal of one singular Islamic ummah. Furthermore, these scholars assert that like Ibn Taymiyyah, Ibn Kathir is to be categorised as an anti-rationalistic, traditionalistic and hadith oriented scholar. According to Jane McAuliffe in regards of Qur'anic exegesis, Ibn Kathir uses methods contrary to former Sunni scholars, and followed largely the methodology of Ibn Taymiyyah. Barbara Freyer contends that this anti-rationalistic, traditionalistic and hadith oriented approaches held by Ibn Kathir were shared not only by Ibn Taymiyyah,but also by Ibn Hazm, Bukhari independent Madhhab, and also scholars from Jariri, and Zahiri Maddhabs. According to Christian Lange, although he was a Shafi, he was closely aligned with Damascene Hanbalism. 86  David L. Johnston described him as "the traditionist and Ash'arite Ibn Kathir".

Taha Jabir Alalwani, Professor and President of Cordoba University in Ashburn, Virginia maintains that these traditionalistic views of Ibn Kathir claimed by Salafists were rooted further to the generation of Sahaba Salaf, where Zubayr ibn al-Awwam, one of The ten to whom Paradise was promised also taught this view. Contemporary researchers notes that these anti rationalistic, anti Ash'arite methods of Ibn Kathir shared with his teacher Ibn Taimiyyah; were proven in his tafseer regarding the Day of Resurrection and Hypocrisy in Qur'an.

Ibn Kathir states:

"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" Rather this affair is like what the Grand Shaykh of Imam Bukhari Shaykh Naeem ibn Hamaad Khazaa'i said "Whosoever likens Allah to his Creation has done Kufr (disbelieved) and whosoever negates what Allah describes Himself with has also done Kufr (Disbelieved) There is nothing with what Allah describes Himself with nor his Prophet describes Allah with from likening Allah to his Creation (tashbeeh). Whosoever affirms for Allah what has reached Us from the Truthful Ayahs (verses) and Correct Hadeeth (Prophetic narrations) on the way that is befitting the Majesty of Allah while negating from Allah all defects indeed He has traveled the way of guidance." (Tafsir Ibn Kathir 7:54)

Ibn Kathir wrote a famous commentary on the Qur'an named Tafsīr al-Qurʾān al-ʿAẓīm better known as Tafsir Ibn Kathir 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 and Tafsir al-Qurtubi and it is highly regarded especially among Salafi school of thought.[41] 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.

His Tafsir has 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. Ibn Kathir's Tafsir work has played major impact in the contemporary movements of Islamic reform. Salafi reformer Jamal al-Din Qasimi's Qurʾānic exegsis Maḥāsin al-taʾwīl was greatly influenced by Ibn Taymiyya and Ibn Kathīr, which is evident from its emphasis on ḥadīth, Scripturalist approaches, the rejection of Isrāʾīliyyāt, and a polemical attitudes against the Ahl al-raʾy. From the 1920s onwards, Wahhabi scholars also contributed immensely to popularisation of ḥadīth-oriented hermeneutics and exegeses, such as Ibn Kathīr's and al-Baghawī’s Qurʾān commentaries and Ibn Taymiyya’s al-Muqaddima fī uṣūl al-tafsīr, through printing press. The Wahhābī promotion of Ibn Taymiyya’s and Ibn Kathīr’s works through print publishing during the early twentieth century emerged instrumental in making these two scholars popular in the contemporary period and imparted a robust impact on modern exegetical works.

In academic discourse

Tafsīr al-Qurʾān al-ʿAẓīm is 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."

About The Translator

Safiur Rahman bin Abdullah bin Muhammad Akbar bin Muhammad Ali bin Abdul Mumin bin Faqirullah Mubarakpuri

Safiur Rahman bin Abdullah bin Muhammad Akbar bin Muhammad Ali bin Abdul Mumin bin Faqirullah Mubarakpuri, Azami. Born in the middle of year 1942, in Husainabad, a village, one mile far in the north side of Mubarakpur (District Azamgarh), a town famous for home industry in the northern province of India. In June 1954 he was admitted to Madarsa Ehyaul Uloom, where he pursued studies in Islamic studies and Arabic literature. Two years later he joined Madaras Faid Aam, in the Maunath Bhanjan District Azamgarh for higher education, from where he received his Fadilat degree five years later.

In January 1969, He was appointed as Principal in Madrsa 'Faidul-Uloom' at Seoni. in 1972, He was requested to serve in the Institute 'Madrasa Arabia Dar-ut-Taleem as Principal. After spending two years, He was invited by Jamiah Banaras to join as teacher (Ustad). From 1988 until his death, he worked as a scholar at a research institute known as 'The Centre for the Services of the Prophet's Biography' at the Islamic University of Madinah

He passed away in Riyadh, 2006, after having suffered a stroke in the previous year. He is popularly known for his award winning work on the Seerah of the Messenger of Allah entitled Ibn Kathir ( Full 10 Vol HB Set).

The shaykh authored or worked on many books many of which have been translated in English, a selection of which is listed below History of Makkah Mukarramah Shaykh Safiur-Rahman Mubarak Puri Ar-Raheeq Al Makhtum] The Sealed Nectar, Darussalam Great Women of Islam Who were given the good News of Paradise In Reply to the Mischief of Denial of Hadith]Shaikh Mubarakpuri Tafsir Ibn Kathir Abridged] Full 10 Vol HB Set -Darussalam Tafsir Ibn Kathir] Juz Amma/Part 30, Abridged (Darussalam) When the Moon Split] A Biography of Prophet Muhammad [SAW]

About The Publishers

Darussalam Publications

Darussalam Publications is your source for authentic, high-quality Islamic books and products.

Darussalam International Publishing & Distribution (also known as Dar-us-Salam in the U.S) is a Saudi-based multilingual international publishing house operating in 35 countries. It's the second-largest publisher of translations of the Islamic scripture (Qur'ān) in the world after King Fahd Complex.

In the context of private owned Islamic scripture-related printing, publishing in the English language & distribution, they are the largest in the world.

They published more than 1600 multi-lingual Islamic books in International publishing standards, including 64 plus books on the life of the Islamic prophet, Muhammad. They also published the translation and interpretation of the Qur’an and other Islamic literature in 29 languages.

One of their notable projects was the first ever translation of six sahih hadith books into the English language, which comprises 38 volumes & containing 20,780 pages.

They follow Italian and Lebanese style printing standards & printed primarily in Lebanon, KSA, Italy and China. They also have a printing press in Pakistan. They have a team of scholars and researchers engaged in the preparation of the academic plans and scriptures. To ensure the originality and authenticity of the material being published, they have state-of-the-art research centres in Riyadh (KSA) and Lahore (Pakistan). They also have a network of Muslim Scholars around the globe to double-check the script along with the editorial guidelines of the Research Center and approval of the editorial board before publishing.

Additional Product Information

• ISBN 13: 97-8298746-82-26
• ISBN: 10: 2987468226
• ISBN:  9782987468226  
• SKU 1: TIS
• SKU 2: TIS
• SKU 3:  9782987468226
• SKU 4:  9782987468226
• MPN:  21790
• ASIN:  9782987468226
• EAN: 21790
• REF.NO:  21790
• Author Imam Ibn Kathir (Abū al-Fiḍā’ ‘Imād ad-Dīn Ismā‘īl ibn ‘Umar ibn Kathīr al-Qurashī al-Damishqī)
• Edited and illustrated By: Imam Ibn Kathir (Abū al-Fiḍā’ ‘Imād ad-Dīn Ismā‘īl ibn ‘Umar ibn Kathīr al-Qurashī al-Damishqī)
• Publisher: Darussalam Publications
• Imprint: Darussalam Publications
• Publication Date: 
• Cover: Hardrback / Hardcover / Hardboard / Hardbound
• Format: Hardrback / Hardcover / Hardboard / Hardbound
• Binding: Hardrback / Hardcover / Hardboard / Hardbound
• Pages:  520 Approx
• Dimensions:17×24 cm
• Weight: 
• Digital Bank:
• Age Range (Suitable Age): 14+

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