Qasas al-Anbiya (Arabic) قصص الانبياء

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). Wherever it was necessary, other sources have also been reported for the sake of historical accounts, but on such places a comparative study has been made to prove the authenticity of the sources. Ibn Kathir has reproduced the views and interpretations of all the great exegete's of the Qur'an of his time. The systemic narratives of the Stories of the Prophets have been written in chronological order which renders a historical style to the book

IMPORTANT NOTICE: AS THE PUBLISHER KEEPS CHANGING THE FRONT COVER OF THE QUR'AN. THE PICTURE MAY DIFFER FROM THE PUCTURE SHOWN. BUT THE PRODUCT IS EXACTLY THE SAME

Other Editions and Translation

• Qasasul Anbiya (Darussalam)
• Qasas al-Anbiya (Urdu)
• Stories of the Prophets
• Stories of the Prophets

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 Publisher

Dar Al Salam (Cairo)

Dar Al Salam (Cairo) are one of the leading publisheres in contempary Clasical Arabic books in the world

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• 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: Dar Al Salam (Cairo)
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• Pages: 584 Approx
• Dimensions:17×24 cm
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• Age Range (Suitable Age): 14+

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