Ibn Kathr in Contemporary QurAoanic Studies QiST: Journal of Quran and Tafseer Studies ISSN (Onlin.
: 2828-2779 Received: 30-01-2026.
Revised: 20-03-2026 Accepted: 29-03-2026.
Published: 30-03-2026 DOI: https://doi.
org/10.
23917/qist.
Textual Authority and Exegetical Method in Salaf Tafsr:
Reassessing Ibn Kathr in Contemporary QurAoanic Studies Iklil Nasrullah1.
Muhammad Alfa Choirul Murtadho2.
Khoirul Umami3 Abstract Contemporary QurAoanic studies have been increasingly shaped by contextual, literary, and hermeneutical approaches, yet relatively little attention has been given to how classical transmitted exegesis continues to function as a rigorous interpretive system in modern scholarship.
While Ibn Kathr is among the most widely referenced classical exegetes in the Muslim world, his tafsr is often treated as a traditional authority rather than critically examined as a structured exegetical methodology with contemporary relevance.
This article seeks to fill that gap by reassessing the textual authority and exegetical method of Salaf tafsr through the interpretive framework of Ibn Kathr.
Using a qualitative library research design, this study analyzes primary classical sources, especially Tafsr al-QurAn al-Aem, alongside modern scholarly discussions on Salaf exegesis, hadith-based interpretation, and contemporary QurAoanic thought.
The analysis is conducted through descriptive, intertextual, and conceptual approaches to examine the epistemic hierarchy of Ibn KathrAos method, including the use of intra-QurAoanic interpretation.
Prophetic traditions.
Companion reports, linguistic analysis, and critical engagement with IsrAliyyAt.
The study finds that Ibn KathrAos exegetical method is not merely a conservative reliance on transmitted materials, but a disciplined hermeneutical model that combines textual fidelity, source criticism, and interpretive coherence.
His tafsr reflects a structured balance between naql authority and controlled rational inquiry, making it especially relevant in the face of contemporary challenges such as interpretive subjectivism, decontextualized scriptural readings, and the rapid spread of unverified religious knowledge in digital environments.
At the global level, this study contributes to contemporary QurAoanic studies by demonstrating that classical Salaf exegesis can still offer a productive methodological framework for discussions of textual authority, authenticity, and responsible interpretation.
It also provides a critical intellectual resource for broader debates on religion, knowledge, and hermeneutics in an increasingly plural and digitized world.
Keywords: Salaf Exegesis.
Ahl al-adth.
Ibn Kathr.
Tafsr bi al-Mathr.
Classical Tafsr.
Contemporary Tafsr.
UIN Sunan Ampel Surabaya.
Surabaya.
Indonesia.
Email: iklilnasrullah8@gmail.
Orcid:
https://orcid.
org/0009-0006-6701-5719 UIN Sunan Ampel Surabaya.
Surabaya.
Indonesia.
Email: alfaamuhammad18@gmail.
Orcid: https://orcid.
org/0009-0001-2850-5786 UIN Sunan Ampel Surabaya.
Surabaya.
Indonesia.
Email: k.
umami@uinsa.
QiST: Journal of Quran and Tafseer Studies.
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Iklil Nasrullah.
Muhammad Alfa Choirul Murtadho.
Khoirul Umami Introduction In recent decades.
QurAoanic studies has experienced substantial methodological diversification.
Alongside classical philological and theological approaches, contemporary scholarship has increasingly incorporated literary theory, contextual hermeneutics, discourse analysis, historical criticism, and sociological inquiry .
These developments have enriched the field by expanding the analytical tools available for understanding the QurAoan and its interpretive traditions.
At the same time, they have also reshaped the terms through which authority, authenticity, and interpretive legitimacy are discussed within both academic and religious spheres.
Within this expanding scholarly landscape, classical tafsr traditions continue to occupy a central yet contested They are often invoked either as authoritative repositories of inherited religious knowledge or as historical texts that reflect the intellectual and doctrinal concerns of earlier Muslim communities.
However, classical exegetical works are less frequently examined as internally coherent methodological systems capable of contributing to present-day debates in QurAoanic interpretation.
This is particularly significant in relation to transmitted exegetical traditions, which are sometimes treated as static or pre-critical in comparison with modern interpretive approaches.
This tendency reveals an important gap in contemporary QurAoanic Although Ibn Kathr remains one of the most influential and widely read classical Muslim exegetes, especially through his Tafsr al-QurAn al-Aem, relatively limited attention has been paid to his work as a structured exegetical methodology rather than merely a canonical reference text.
Existing scholarship has largely focused on Ibn KathrAos role within Salaf or Ahl al-adth traditions, his dependence on tafsr bi al-mathr, or his intellectual relationship to Ibn Taymiyyah.
Yet fewer studies have systematically reassessed how his exegetical method constructs textual authority, regulates interpretation, and negotiates the relationship between transmission and reasoning in ways that remain meaningful for contemporary QurAoanic studies .
As a result, an important methodological question remains insufficiently addressed: how should Ibn KathrAos tafsr be understood not merely as a product of medieval Sunni orthodoxy, but as a disciplined interpretive framework with ongoing relevance for modern scholarly discussions on authority, authenticity, and scriptural This study matters for at least two major reasons.
First, contemporary debates in QurAoanic studies increasingly revolve around the tension between textual authority and interpretive openness.
Modern approaches often emphasize contextualization, reader reception, and socio-historical QiST: Journal of Quran and Tafseer Studies.
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Ibn Kathr in Contemporary QurAoanic Studies reconstruction, which have undoubtedly contributed to the field .
However, these developments have also raised concerns regarding the boundaries of interpretation and the criteria by which exegetical claims are judged to be methodologically sound .
Reassessing Ibn KathrAos tafsr is therefore important because it provides insight into a classical model of interpretive discipline that seeks to preserve textual authority without entirely excluding analytical The study is significant because the global circulation of QurAoanic interpretation has been fundamentally transformed by digital media.
Tafsr today is no longer confined to printed commentaries or specialized scholarly it now moves rapidly across websites, online lectures, social media platforms, and algorithmically curated religious content .
While this has democratized access to Islamic interpretive traditions, it has also intensified the spread of fragmented, decontextualized, and weakly sourced explanations of QurAoanic verses .
In this context, revisiting Ibn Kathr is not merely a matter of historical interest, but also an attempt to recover a model of interpretive accountability rooted in textual hierarchy, source criticism, and verification.
The urgency of this reassessment is supported by two broader developments in current scholarship and religious knowledge production.
First, recent discussions in QurAoanic studies have shown sustained interest in questions of hermeneutics, authority, and the epistemological foundations of interpretation .
Yet within these discussions, transmitted exegetical traditionsAiparticularly those associated with Salaf and Ahl al-adth orientationsAiare often engaged polemically or descriptively rather than analytically .
This has left a noticeable gap in efforts to understand how such traditions function methodologically from within their own intellectual logic.
The rise of digital religion has created new challenges for the authentication and dissemination of Islamic knowledge.
The widespread availability of tafsr materials online has undoubtedly broadened access to QurAoanic learning, but it has also made it increasingly difficult to distinguish between academically grounded interpretation and religious commentary lacking methodological rigor .
In this regard.
Ibn KathrAos exegetical practiceAi marked by QurAoan-by-QurAoan interpretation, reliance on Prophetic traditions and Companion reports, linguistic clarification, and critical engagement with IsrAliyyAtAioffers a valuable framework for reconsidering how interpretive credibility may be maintained in an age of informational excess.
Against this backdrop, the present article reassesses Ibn KathrAos exegetical method within the broader framework of Salaf tafsr by focusing on the relationship between textual authority and interpretive procedure.
Rather QiST: Journal of Quran and Tafseer Studies.
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Iklil Nasrullah.
Muhammad Alfa Choirul Murtadho.
Khoirul Umami than approaching Ibn Kathr solely as a transmitter of inherited Sunni orthodoxy, this study treats his tafsr as a methodologically significant contribution to QurAoanic interpretation .
It argues that Ibn KathrAos exegetical model represents a structured and disciplined approach to tafsr in which transmitted authority, source verification, and controlled reasoning operate in a mutually reinforcing manner .
By re-examining Ibn Kathr in this way, the article seeks to contribute to contemporary QurAoanic studies in two respects: first, by clarifying the epistemic architecture of Salaf-Ahl al-adth exegesis.
and second, by demonstrating the continued relevance of classical interpretive models for global discussions on scripture, religious authority, and responsible knowledge production in the contemporary and digital age.
The study of Qur'an interpretation is a scientific field that continues to undergo methodological development throughout Islamic history.
From the time of the Companions to the modern era, the interpretation of the Qur'an has never been separated from the social, political, and intellectual dynamics of Muslims.
Each period presents a pattern of interpretation that represents a certain epistemological orientation ranging from tafsir bi al-ma'thr .
istory-base.
, tafsir bi al-ra'yi .
ational-base.
, to philosophical, sf, and 'ilm tafsir that emerged later .
In this methodological diversity, there is an approach that still maintains the authority of the text and history, namely the Salaf tafsir or Ahl al adth, which is based on the understanding of the early generation of Muslims .
s-salaf a - Ali.
The Salaf approach emerged as a reaction to the tendency of rationalization and philosophy in the tradition of interpretation that developed since the 4th century A.
These proponents of the manhaj asserted that the truth of interpretation must be based on three main sources: the Qur'an, the Sunnah of the Prophet AAEO NEE EON OEIA, and the Companions, and reject forms of interpretation based on speculation or superstition without any basis in history .
Therefore, the style of Salafi tafsir is often also called the tafsir Ahl al- adth, because it is based on the methodology of hadith experts in assessing sanad, matan, and the authority of history.
In the historical context, this paradigm gained a strong methodological foothold through the monumental work of Ibn Jarr al- abar .
310 AH) with JAmi' al-BayAn 'an Ta'wl Ay al-Qur'An.
However, the peak of the maturity of the method of tafsir bi al-ma'thr can be found in the work of Ibn Kathr al-Dimashq .
774 AH), a great scholar of Sham who was also known as a direct disciple of Ibn Taymiyyah .
728 AH) .
Through his work Tafsr al-Qur'An al-'Aem.
Ibn Kathr combines the disciplines of hadith, history, and Arabic to produce a commentary that has high methodological value and remains the main reference to this day.
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Ibn Kathr in Contemporary QurAoanic Studies The superiority of Ibn Kathr's tafsir lies not only in the authenticity of his sources, but also in the discipline of sanad criticism and his caution towards the narration of isrA'liyyAt .
He is known to carefully select narrations, give an assessment of the quality of hadiths, and distinguish between sahih narrations, sa'f, and mawdh'.
This approach makes his interpretation an ideal form of Salaf interpretation that not only repeats history, but also conducts scientific verification of it .
On the other hand, the presence of Ibn Kathr's interpretation in the modern era finds its relevance in the midst of the epistemological challenges of contemporary interpretations that tend to be contextual, hermeneutical, and even liberal .
In the globalization of Islamic thought, the Salafi manhaj is considered a methodological fortress that maintains the purity of the text of revelation from interpretations that are independent of the authority of nash and sanad .
However, this approach is also inseparable from criticism, especially regarding its limitations in answering modern social issues such as religious plurality, gender equality, and Islamic ecology .
This study is here to review the relevance of the manhaj of Salaf tafsir, especially as represented in the work of Ibn Kathr al-Dimashq.
The main focus of this study is on the methodological character of Ibn Kathr, the position of his interpretation in the Ahl al- adth tradition, and attempts to contextualize his interpretation in the modern and digital era .
With a descriptive-analytical approach based on literature studies to classical works and contemporary research .
0Ae2.
, it is hoped that this study can contribute to the development of sanad-based interpretation studies that remain relevant to the development of Islamic science in the 21st century.
Method This study uses a descriptive qualitative approach with a literature study type, which focuses on deepening the manhaj of Salafi interpretation through text analysis and historical-methodological analysis.
Primary sources of research include Ibn Kathr's Tafsr al-Qur'An al-'Aem as well as works related to Ahl al adth such as Ibn Taymiyyah's Muqaddimah f Ul al-Tafsr.
Secondary sources consist of modern research, scholarly articles .
0Ae2.
, and digital literature that discuss the development and adaptation of Salaf methodologies in the contemporary era .
Data were collected through literature studies, document analysis of the structure of the tafsir methodology, history, isra'liyyAt, and intertextual analysis between Ibn Kathr and Ibn Taymiyyah to identify the continuity of the manhaj principle.
Data analysis was carried out through descriptive analysis to map the character of naqli-aqli in Ibn Kathr's methodology, followed by critical- QiST: Journal of Quran and Tafseer Studies.
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Iklil Nasrullah.
Muhammad Alfa Choirul Murtadho.
Khoirul Umami conceptual analysis to assess its relevance in modern contexts, including digital literacy and academic criticism.
The synthesis of findings is carried out by linking the principles of salaf tafsir with the development of contemporary science, without relinquishing the foundation of Ahl al- adth .
The validity of the data is maintained through triangulation of sources, consistency of the analytical framework, and historical considerations of the development of the interpretation of the 8th century AH .
This method allows a systematic discussion of Ibn Kathr's manhaj and its relevance in the scientific context of contemporary interpretation.
Result and Discussion Theoretical Basis: Salaf Tafsir Manhaj / Ahl al-adth Terminology and Development History The term Salaf is etymologically derived from the word as-salaf (A)EEAA which means "predecessor" or "previous generation".
As for Ahl al- adth (ANEA A )EOAmeans "followers of hadith", that is, a group of scholars who make hadith and atsar of companions as the main source of religious understanding .
the context of tafsir, the term Salafi tafsir refers to the pattern of interpretation of the Qur'an which is based on the understanding of the early generation of Muslims of companions, tabi'in, and tabi'ut tabi'in called as-salaf a - Aliu .
Historically, this manhaj developed as a theological and epistemological response to the dominance of rationalism in the interpretation carried out by the Mu'tazilah and Islamic philosophers .
At that time, interpretation tended to be influenced by Aristotelian logic and philosophical superstition of mutasyAbihAt The Ahl al- adth then emerged in the spirit of "methodological purification", i.
returning the interpretation to the primary source .
and rejecting the speculative form of interpretation .
a'y bi ghayr 'il.
Early figures representing this spirit were Aumad ibn anbal.
SufyAn atsTsaur, and Ibn Jarr al- abar, who popularized the narration-based method of tafsir .
However, the peak of the codification of the methodology of Salafi interpretation occurred in the 8th century AH with the work of Ibn Taymiyyah and Ibn Kathr al-Dimashq, who made sanad and hadith criticism the main epistemological elements in interpretation .
This historical development shows that Salafi interpretation is not an anti-rational movement, but a movement to control rationality in order to remain subject to the authority of In the modern context, it is relevant as a critique of the tendency of free hermeneutics that often ignores the authentic sources of Islam.
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Ibn Kathr in Contemporary QurAoanic Studies The Basic Principles of Salafi Manhaj Tafsir The Salafi manhaj of tafsir is built on four main methodological principles that are hierarchical:
Interpreting the Qur'an with the Qur'an This principle is based on the belief that the Qur'an is an explanation for Ibn Kathr gave an example by interpreting QS.
al-An'Am .
: 82 via QS.
LuqmAn .
: 13, where the term eulm is interpreted as shirk, not social injustice .
Interpreting the Qur'an with the Sunnah of the Prophet AA.
Sunnah is seen as a practical interpretation of revelation, as Allah says in QS.
an-Naul .
: 44.
Ibn Kathr places hadith as a second authoritative source, by criticizing sanad and rejecting weak hadith .
in the interpretation of the verses of the law and creed .
Interpreting the Qur'an with the atsar of companions and tabi'in.
The opinions of the companions are the third source, because they are direct witnesses of the process of revelation and understand its historical context .
However.
Ibn Kathr emphasized that the opinion of the companions is not absolute if it contradicts the authentic narration of the Prophet A[ A.
Rejecting takwil against the verses of Allah's attributes The principle of ithbAt bilA takyf wa bilA tasybh .
stablishing the nature of Allah without asking "how" and without resemblin.
is a characteristic of Salafi interpretation .
Thus, this manhaj maintains a balance between recognition of the text and the avoidance of anthropomorphism.
The above four principles show a stratified and systematic epistemological structure, in which the authority of revelation is maintained without ruling out the possibility of the rational use of This shows that Salafi commentary acknowledges the function of reason, but places it as an auxiliary, rather than the primary source of Epistemological Characteristics Epistemologically.
Salafi tafsir has three main characteristics: naqlyah, manhajyah, and tauqqyah .
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Muhammad Alfa Choirul Murtadho.
Khoirul Umami .
Naqlyah signifies dependence on the source of authentic narration.
Manhajyah refers to a hierarchical systematics of interpretation (Qur'an.
Sunnah.
Companions.
Tabi'i.
Tauqqyah refers to the spirit of scientific verification of sanad and matan narration .
Ibn Taymiyyah asserts that the salaf method is the only valid way to understand the Qur'an, since they best understand the context of revelation and pure Arabic .
Ibn Kathr then expanded this concept by applying the sanad criticism strictly, distinguishing between sahih, hasan, and sa'f narration.
The epistemology of Salafi interpretation shows the integration between the methodology of hadith and the study of the Qur'an, making it the closest model of interpretation to the discipline of ulum al-hadith.
This advantage guarantees a strong textual authenticity, although it is often criticized for not giving space to the sociological analysis of the verse.
Ibn Kathr's Position in the Ahl al- adth Tradition.
Ibn Kathr occupies a unique position as a mufassir-hadth, that is, a scholar who combines the expertise of hadith and interpretation in a single scientific framework.
In Tafsr al-Qur'An al-'Aem, he wrote:
"Whoever interprets the Qur'an with his intellect without history, then he is indeed wrong even though the meaning is true.
This work contains more than 7,000 narrations of hadith and atsar, with an interpretive structure that begins with verses, followed by hadiths, words of companions, then linguistic explanations and brief commentaries.
Ibn Kathr also filters the history of isrA'liyyAt by classification: accepted .
hich is in accordance with the shari.
, rejected .
hich is contradictor.
, and silenced .
hich has no legal or religious implication.
Ibn Kathr's position emphasizes the important role of Ahl al- adth as the guardian of the sanad of tafsir, not just the heir of history.
He introduced scientific standards that were close to the principles of modern criticism: source validation, data classification, and text integration.
Thus.
Ibn Kathr serves as a link between classical orthodoxy and contemporary scientific methodology.
The Relevance of Salafi Epistemology in the Modern Era In the context of modern scholarship.
Salafi interpretation faces hermeneutic challenges, especially from a contextual approach that puts the reader's social experience first.
However, a number of contemporary studies have shown that Salafi epistemology is precisely relevant as a scientific control QiST: Journal of Quran and Tafseer Studies.
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Ibn Kathr in Contemporary QurAoanic Studies mechanism for the dissemination of digital interpretations without sanad verification .
For example, the results of Ananda et al.
's .
research show that the principle of sanad in Salaf interpretation can be applied to verify online interpretation data .
igital isnAd methodolog.
, in order to assess the authenticity of sources of interpretation circulating on social media.
Thus.
Salafi epistemology not only serves for the conservation of traditions, but also has adaptive value to scientific modernity.
This analysis shows that Salafi interpretation is not a static doctrine, but an epistemic system that can be integrated into modern scientific verification mechanisms.
By combining sanad criticism and criticism of digital sources.
Salafi manhaj has the potential to become a model of interpretation with integrity in the information age.
Brief Biography of Ibn Kathr al-Dimashq Early Life Identity and Background His full name is IsmA'l ibn 'Umar ibn Kathr ibn Uaw' al-Qurash al-Bar al-Dimashq .
He was born in the village of Mijdal, near the city of Barahin the region of Busra (Southern Syri.
, in 701 AH / 1301 AD, and died in Damascus in 774 AH / 1373 AD .
Ibn Kathr grew up in an environment full of scientific and religious activity, as Damascus was at that time the scientific center of the Islamic world under the rule of the Mamluk Dynasty .
After his father died when he was a child.
Ibn Kathr moved to Damascus to study.
This city is an intellectual forum for various branches of knowledge ranging from tafsir, hadith, fiqh, to history.
It was in this atmosphere that Ibn Kathr's intellectual formation took place within the framework of the sanad tradition and the network of Sham hadith scholars .
The social context of 8th-century AD Damascus played an important role in shaping Ibn Kathr's paradigm.
He lived in a transition period between the classical tradition of Ahl al- adth and the birth of the formal madrasah scientific system, so that he was able to combine the discipline of traditional hadith with the systematization of modern knowledge of his time.
In other words.
Ibn Kathr is the product of a synthesis between orthodoxy and the institutionalization of Teachers and the Intellectual Environment Ibn Kathr gained knowledge from a number of great scholars who later formed the epistemological basis of his interpretation.
The most influential teacher in his life was Shaykh al-IslAm Ibn Taymiyyah .
Ae728 AH), a reformist who re-emphasized the principles of understanding salaf and criticism of kalam thought and rational takwil .
From Ibn Taymiyyah, he inherited the manhaj QiST: Journal of Quran and Tafseer Studies.
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Iklil Nasrullah.
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Khoirul Umami salaf in understanding the Qur'an and Sunnah based on three main pillars: nash, ijmA' salaf, and tafsr bil-ma'thr .
In addition.
Ibn Kathr also studied with al-Mizz .
742 AH), a prominent hadith scholar and compiler of Tahdhb al-KamAl, as well as adh-Dhahab .
AH), a historian and hadith critic known for the work of Siyar A'lam an-NubalA' .
This network of scholars makes Ibn Kathr a perfect representation of the Damascus school of sanitation oriented towards the verification of sanad and the rejection of theological speculation.
The intellectual closeness to Ibn Taymiyyah, al-Mizz, and adh-Dhahab forms a three-dimensional epistemic matrix in Ibn Kathr's scholarship:
Critical-theological .
rom Ibn Taymiyya.
, .
Hadith-analysis .
rom al-Miz.
, and .
Historical-verifiable .
rom adh-Dhaha.
Thus.
Ibn Kathr's methodology in tafsir is not only a personal reflection, but the result of the integration of the Damascus scholarly tradition of the 8th century AH which is very disciplined to the validity of the sources.
Scientific Works and Academic Contributions Ibn Kathr was known as a prolific scholar.
Some of his monumental works show the breadth of scientific disciplines he mastered, including:
Tafsr al-Qur'An al-'Aem is the most influential tafsir work in the Islamic world, based on the bi al-ma'thr approach and the criticism of hadith sanad.
al-BidAyah wa an-NihAyah is a book of universal history that includes the stories of the prophets, the history of early Islam, and events up to the Mamluk period.
JAmi' al-MasAnd wa as-Sunan compiled hadith with sanad systematics, showing his expertise in the science of hadith.
TabaqAt al-FuqahA' as-Shafi'iyyah , a biography of the Shafi'iyyah scholars, shows his attachment to the Shafi'i school of fiqh.
In addition.
Ibn Kathr also wrote theological treatises, among them alIjtihAd f alab al-JihAd and al-Fitan wa al-MalAuim, which described his views on jihad, slander, and the end times based on the evidence of naql .
In terms of contributions.
Ibn Kathr succeeded in uniting the three domains of tafsir, hadith.
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Ibn Kathr in Contemporary QurAoanic Studies and history in one salafi epistemic framework .
His approach to the text shows the character of an interdisciplinary scientist who remained faithful to the principle of sanad .
In the modern context, this is equivalent to the source triangulation approach in scientific research, where the validity of data is obtained through cross-disciplinary confirmation.
Scientific Characteristics and Intellectual Ethos Ibn Kathr is known to have a meticulous and critical scientific ethic of In writing tafsir, he refused to quote a hadith without checking the sanad and the credibility of the narrator .
He often wrote commentaries such as "hadzA uadthun gharb jiddan" .
his hadith is very foreig.
or "lA ala lah" .
here is no origina.
to show his caution in judging the hadith used by other mufassir.
In addition to scientific rigor.
Ibn Kathr also stood out for his attitude of moderation and scientific justice.
He did not reject the views of non-Salafi scholars as long as they had a solid basis in nash or Arabic.
This shows that, despite being based on the Salafi manhaj.
Ibn Kathr still opened up a space for healthy and objective scientific dialogue.
Ibn Kathr's character shows that scientific objectivity and sanad integrity are the main foundations of Salaf His approach teaches that scientific truth is not just about "what the text says," but also "how the text is verified and understood in a disciplined " Thus.
Ibn Kathr affirms the position of interpretation as a religious science that has a validation methodology equivalent to modern empirical Death and Intellectual Legacy Ibn Kathr died in Damascus in 774 AH / 1373 AD, after experiencing blindness in his old age due to the intensity of reading and writing.
He was buried next to the tomb of his teacher.
Ibn Taymiyyah, in the fiyyah cemetery complex.
Damascus.
His works and thoughts continued to be passed down through generations of scholars after him, especially among modern Salafi mufassir and muhaddith, such as 'Abd ar-RaumAn as-Sa'd.
Muuammad NAir al-Dn al-AlbAn, and Ibn BAz.
His commentary also became the main curriculum reference at international Islamic universities, such as the Islamic University of Medina.
Al-Azhar, and LIPIA Jakarta.
Ibn Kathr's legacy proves that the power of classical scientific methodology can transcend time.
With his steadfastness to the principles of sanad and nash, he succeeded in creating a model of interpretation that remains relevant and authoritative in the digital age.
Therefore.
Ibn Kathr was not only a classical mufassir, but also an architect of the epistemology of Islamic scientific interpretation that still inspires modern interpretation research today.
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Khoirul Umami Structure and Method of Tafsir Ibn Kathr Main Approach: Tafsr bi al-Ma'thr Tafsir al-Qur'An al-'Aem by Ibn Kathr emphasizes the principle of tafsr bi al-ma'thr, which is to interpret the Qur'an based on the Qur'an's own text, the hadith of the Prophet AA, atsar sahabat and tabiAoin.
Tafsir of the Qur'an with the Qur'an Ibn Kathr prioritizes the interconnectedness between verses, emphasizing that one verse can explain another, so that the interpretation is holistic and contextual.
This approach shows that the understanding of the Qur'an cannot be fragmentary, but must place the verses in a network of meanings that reinforce each other.
Interpretation with the Hadith of the Prophet AA The hadith quoted is always accompanied by verification of the sanad and its status .
aheeh, hasan, dha'if if relevan.
Ibn Kathr makes a critical comment, asserting that the use of weak hadith is only allowed to enrich the understanding of the context, not as a legal basis.
This analysis shows methodological rigor consistent with the Salaf manhaj.
Tafsir with Atsar Sahabat and Tabi'in The opinions of the companions and tabi'in are used as references, but only authentic and reliable atsar.
Ibn Kathr prioritizes atsar that corresponds to nash, rejecting speculation that has no basis in sanad.
This confirms the orientation of his interpretation on authentic and historical traditions.
Language Analysis and Sentence Structure The Arabic language is analyzed to clarify the meaning of words and syntax, but Ibn Kathr does not interpret them independently based on rhetoric The analysis of language here is instrumental, that is, to support the interpretation of Nash, not to replace the postulates.
IsraAoliyyAt Some verses are accompanied by the history of isra'liyyAt, but Ibn Kathr always gives a critical assessment: accepted, rejected, or referred to as a complement to the historical narrative.
This shows an objective and selective attitude towards non-Islamic sources that are considered relevant.
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Ibn Kathr in Contemporary QurAoanic Studies Ibn Kathr's methodology shows a distinctive epistemic consistency:
Source validity is a top priority.
The balance between text and context is maintained systematically.
Critical of foreign narratives .
sra'liyyA.
without neglecting their historical value.
Language is used as a tool of clarification, not as a basis for speculative In summary.
Ibn Kathr's structure and methods combine nash authority, sanad verification, and language analysis, so that his interpretation remains an important reference for Salafi mufassir as well as contemporary studies.
The Relevance of Ibn Kathr's Methodology in the Contemporary and Digital Era (With Naqli and Aqli Pattern.
The Challenges of Tafsir in the Modern Era The 21st century presents new challenges for the study of interpretation due to the explosion of digital information and the ease of dissemination of content without verification .
Many online interpretations or social media ignore the validity of nash and the validity of sanad, resulting in distortions of In this context.
Ibn Kathr's method shows the strength of the naqli .
extbased and nas.
and aqli .
ational and analytica.
Naqli Pattern (Textua.
Corak naqli Ibn Kathr menekankan:
Tafsir bi al-Ma'thr: Interpreting the Qur'an with the Qur'an, the hadith of the Prophet AA, and Atsar Sahabat/Tabi'in.
Verification of sanad: All hadiths and atsars are checked for validity before being used as a basis for interpretation.
Critical of isra'liyyAt: Non-Islamic narratives are textually selected to remain nash.
This naqli pattern shows Ibn Kathr's commitment to the authority of the nash, so that his interpretation is authentic, avoiding speculative or popular QiST: Journal of Quran and Tafseer Studies.
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Iklil Nasrullah.
Muhammad Alfa Choirul Murtadho.
Khoirul Umami Aqli pattern (Rational.
Ibn Kathr's pattern of aqli appears in:
Language and syntax analysis: Ibn Kathr interprets the meaning of words based on grammatical logic and sentence context, not just literal interpretation.
Cohesion between verses: The interpretation of verse one is used as a tool to understand other verses rationally, building a logical and coherent narrative.
Filtering isra'liyyAt and digital content: Selection based on logic and historical relevance.
The pattern of aqli shows a balance between text and ratio, so that Ibn Kathr's method remains rational while adhering to the authority of the nash.
This makes it an epistemic guide to digital literacy, where users must critically sort out the content of interpretation.
The Integration of Naqli and Aqli in the Digital Era Ibn Kathr's method can be applied in several aspects in modern times:
Digitization of classics: Ensuring broad access, while maintaining nash verification.
Online tafsir education: The aqli pattern helps students or readers understand the context and structure of the verse logically, while the naqli pattern maintains authoritative accuracy.
Content literacy: Digital information filtering can mimic Ibn Kathr's principles: source validation .
and relevance analysis .
Ibn Kathr's method integrates the naqli and aqli patterns in a balanced manner, so that the interpretation remains authentic, rational, and relevant in the digital age.
This principle has become a modern epistemic model to avoid distortion of interpretation in online media.
The Relationship of Ibn Kathr's Methodology with Ibn Taymiyyah Recent research by Wara et al.
found a strong intertextual pattern between Ibn Kathr's Muqaddimah Tafsr and his teacher's Muqaddimah Tafsr U l al-Tafsr.
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Ibn Kathr in Contemporary QurAoanic Studies The analysis shows that both emphasize three main principles:
The priority of tafsir bil ma'thr interpreting the Qur'an with the Qur'an, the hadith of the Prophet AA, and atsar sahabat.
The authority of the companions as a source of interpretation emphasizes the importance of the atsar of the companions and tabi'in to understand the verses authentically.
Rejection of philosophical and isyAr interpretations avoids speculative or Greek/IsyAr-based interpretations, preserving the purity of the nash.
This connection confirms that Ibn Kathr inherited the spirit of renewal of the Ahl al- adth in the 8th century A.
, with a focus on the purification of sources and the filtering of history.
This approach became the foundation of the systematic and authentic Salafi/ahl al-u adth methodology, while at the same time affirming the intellectual continuity of his teacher.
Ibn Taymiyyah.
Criticism and Academic Issues Criticism and Academic Issues of Ibn Kathr's Methodology Although Ibn Kathr's Tafsr is considered authoritative, a number of academic criticisms have emerged:
Limitations of rational perspective .
Some researchers consider that Ibn Kathr is too focused on nash, so he does not explore much rational and thematic interpretation .
Criticism of the use of isra'liyyAt Although selective, some atsars isra'liyyAt are still used to clarify the historical context, which has caused controversy among modern researchers.
Contemporary critique of methodological rigidity Ibn Kathr's method is considered less adaptive to interdisciplinary studies, such as modern linguistics, the sociology of the Qur'an, and contextual This criticism shows that although the methodology is very systematic, it is necessary to integrate modern methods in order to remain relevant in the contemporary academic realm.
QiST: Journal of Quran and Tafseer Studies.
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Muhammad Alfa Choirul Murtadho.
Khoirul Umami Contemporary Relevance Ibn Kathr's methodology remains relevant because:
Nash's authority remains an epistemic foundation amid the proliferation of popular interpretations on social media.
The balance of naqli and aqli patterns allows adjustments in modern tafsir education and digital literacy.
The application of the sanad verification method and language analysis can be used as a guideline to avoid distortion of online interpretation .
Ibn Kathr offers a stable epistemic model, in which textual and rational precision can be applied in the modern era.
Salafi Manhaj Discourse in the Digital Era The digital era has created new dynamics in the spread of Salafi manhaj:
Advantages of digitalization: Salafi classics and interpretations are now globally accessible, facilitating academic study and da'wah.
The challenges of mis-information: Many interpretations are disseminated without verification, demanding that the reader have critical literacy based on Ibn's naqli and aqli patterns Kathr.
Discourse shift: Digital media allows for an open academic debate between traditional Salafi methodologies and contextual interpretations of the Modern.
This discourse shows the need to adapt classical methodology with digital tools, without sacrificing the basic principles of Salafi manhaj.
Synthesis and Renewal of Manhaj The reform of the Salafi manhaj can be done through:
Integration of naqli and aqli patterns: Maintaining the authority of the text while increasing relevance rasional.
Strengthening digital literacy: The use of interpretive content validation algorithms, digitization of classical books, and the preparation of e-learning based of sanad.
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Ibn Kathr in Contemporary QurAoanic Studies Interdisciplinary approach: Combining linguistics, sociology, and cultural studies to understand the context of sentences are more indepth.
This synthesis emphasizes that Salafi manhaj remains relevant, but must be brought into the contemporary realm through methodological adaptation, digital literacy, and interdisciplinary approaches.
This renewal does not replace the Nash principle, but rather strengthens epistemic application in the modern Conclusion Based on the recent review of the manhaj of the Salaf/Ahl al- adth tafsir, especially on the Tafsr al-Qur'An al-'Aem by Ibn Kathr al-Dimashq .
H), several conclusions can be drawn: .
The methodology of Ibn Kathr's Tafsir highlights the tafsir bi al-ma'thr, that is, the interpretation based on the history of the Qur'an, the hadith of the Prophet AA, and Atsar Sahabat.
This confirms Ibn Kathr's consistency in maintaining the authority of primary sources and prudence in accepting isra'liyyAt.
The connection with the principle of Ahl al adth is evident in the focus on purification of history, constancy in the salaf creed, and rejection of speculative or philosophical interpretations.
This approach affirms the intellectual continuity of Ibn Taymiyyah as a teacher and his influence on Ibn Kathr's manhaj.
The contemporary relevance of Ibn Kathr's method remains high.
Although classical, its principles can be applied in modern studies with a critical reading of sanad, social context, and the use of digitalization for education and the dissemination of interpretation.
Criticism and challenges show the need for integration between traditional methodologies and interdisciplinary approaches, so that interpretation remains relevant in academic, social, and digital media contexts.
Ibn Kathr's methodology of tafsir is the most authentic representation of the manhaj of Ahl al- adth, with a balance between textual authority and rationality.
With contemporary adaptation through sanad literacy, contextual analysis, and the use of digital technology, this manhaj remains relevant, can be maintained, and becomes an authentic model of interpretation learning for the modern generation.
QiST: Journal of Quran and Tafseer Studies.
Vol.
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Iklil Nasrullah.
Muhammad Alfa Choirul Murtadho.
Khoirul Umami Author Contributions Iklil Nasrullah: Conceptualization.
Methodology.
Writing Ae review & editing.
Supervision.
Project administration.
Muhammad Alfa Choirul Murtadho & Khoirul Umami: Methodology.
Writing Ae review & editing.
Investigation.
Acknowledgement The author would like to express sincere gratitude to Universitas Islam Negeri (UIN) Sunan Ampel Surabaya for its academic support and guidance throughout the preparation of this paper.
Appreciation is also extended to the journalAos editor and anonymous reviewers for their insightful comments, critical observations, and constructive suggestions, which have significantly contributed to refining the arguments, strengthening the methodological framework, and enhancing the overall academic quality and clarity of this article.
Conflict of Interest The authors declare no conflicts of interest.
Funding This research did not receive any financial support.
Bibliography