Ibrahim bin Muhammad (the son of Ibn al-Qayyim) was supposedly having a conversation with Ibn Kathir. The word Ash’ari can mean two different things, it may refer to someone who follows the Ash’ari school of thought. Linguistically, however, it means “hair.”
Ibn Kathir made a joking comment to Ibrahim, saying, “You don’t like me because I am Ash’ari.” Ibrahim bin Muhammad, replied saying, “Even if you were covered in hair (sh’ar) from head to toe, no one would believe you’re Ash’ari because your shaykh is Ibn Taymiyyah.
It’s very clear from the context this is not a s serious matter and he isn’t actually says he is an ashari Nevertheless this conversation has no chain as Ibn Hajar was born around the time that Ibn Kathir died, this would require a sanad as to who he heard this from that met Ibn Kathir.
Translation: Ibrahim bin Muhammad bin Abi Bakr bin Ayyub bin Qayyim al-Jawziyyah was born in the year 726 AH. He attended the lectures of Ayyub al-Kahhal and others, and he listened to a number of scholars such as Ibn al-Shihnah and those who came after him. He became well-known, achieved prominence, issued fatwas, and taught.
Al-Dhahabi mentioned him in al-Mu’jam al-Mukhtas and said: “He resembled his father in appearance, took part in Arabic language studies, listened (to hadith), read (books), and was engaged in seeking knowledge. Among his rare sayings is one related to a dispute that occurred between him and Imad al-Din Ibn Kathir, regarding teaching people.
Ibn Kathir said to him: ‘You dislike me because I am Ash’ari.’ He replied, ‘Even if you were covered in hair (sha’r) from head to toe, people would not believe your claim that you are Ash’ari while your shaykh is Ibn Taymiyyah. Ibn Rafi’ mentioned that he explained Alfiyyah Ibn Malik, and Ibn Kathir said that he excelled in Arabic grammar and fiqh in the same approach as his father. He taught in various places, and he passed away in Safar of the year 767 AH.
Al-Durar Al-Kamina Fii A’yani Al-Miati Al-Thamina by Ibn Hajar Pg 58
Ibn Kathir says the Jahmiyyah have no basis for their claim that istawa means istila (take control/dominate)
Translation: The Jahmiyyah argue that istiwa’ over the Throne means domination (isti’la’) by citing al-Akhtal: Bishr has risen over Iraq, without a sword or bloodshed. However, this contains no valid proof, as this argument is invalid for numerous reasons. Furthermore, al-Akhtal was a Christian.
Al Bidayah Wa Nihayah by Ibn Kathir (9/7)
Ibn Kathir affirms we will be able to see allah ﷻ in jannah and provides evidences for Quran 72:23 being taken upon its apparent and refutes the ta’wil of this meaning to look at blessings
Translation: Then Allah, the Exalted, says: (Faces on that Day will be radiant)-from nadara, meaning beautiful, bright, and joyful-gazing at their Lord. This means that they will see Him openly, as it is narrated in Sahih al-Bukhari: “Indeed, you will see your Lord openly.”
The believers’ seeing Allah, the Exalted, in the Hereafter has been established in authentic narrations transmitted through mutawatir chains according to the scholars of hadith. These narrations cannot be denied or refuted.
For example, in the Sahihayn (Bukhari and Muslim), in the hadith of Abu Sa’id and Abu Hurayrah, people asked the Messenger of Allah: “O Messenger of Allah, will we see our Lord on the Day of Resurrection?” He replied: “Do you face any difficulty in seeing the sun and the moon when there are no clouds?” They said: “No.” He said: “Then you will see your Lord in the same way.” Imam Ahmad mentions in his musnad a hadith narrated from Ibn ‘Umar, that the Messenger of Allah said: “The lowest-ranking person in Paradise will look over his dominion for two thousand years. He will see its farthest parts just as he sees its nearest parts. He will look at his wives and servants, and the most privileged of them will look at the face of Allah twice every day.”
This was also narrated by al-Tirmidhi from ‘Abd bin Humayd, from Shababah, from Isra’il, from Thawir, who said: “I heard Ibn ‘Umar…” and mentioned the hadith. ‘Abd al-Malik bin Abjar also narrated it from Thawir, from Mujahid, from Ibn ‘Umar, as his own statement, without attributing it to the Prophet. Similarly, al-Thawri narrated it from Thawir, from Mujahid, from Ibn ‘Umar, without raising it to the level of a hadith.
Were it not for the fear of being lengthy, I would have presented these narrations with their chains and wording from the authentic, good, and reliable books of hadith and the Sunan. However, I have mentioned them in various parts of this Tafsir. And Allah is the One who grants success. By the grace of Allah, this belief is unanimously agreed upon by the Companions, the Tabi’in, and the pious predecessors of this Ummah, as it is also agreed upon by the Imams of Islam and the guides of mankind.
As for those who interpret “to their Lord, looking” to mean gazing at His blessings, as claimed by al-Thawri from Mansur, from Mujahid-who said that it means “awaiting the reward of their Lord” and as also reported by Ibn Jarir through various chains from Mujahid-such an interpretation is far removed and baseless.
This view is refuted by the verse: “Nay! Surely, they will be veiled from their Lord that Day.” Imam al-Shafi’i, may Allah have mercy on him, said: “When the wicked are veiled, it is understood that the righteous will see Him, the Exalted.” Moreover, the narrations from the Messenger of Allah (), which explain the context of this verse, have been transmitted through mutawatir chains and clearly indicate that “to their Lord, looking” means seeing Him directly.
Tafsir Ibn Kathir (8/279-280)
Ibn Kathir affirms that Allah ﷻ will come to us as he mention in Quran 89:22- “And your Lord has come and the angels, rank upon rank” He doesn’t do ta’wil of this ayah, he also mentions the hadith in Bukhari 7434 where the believers will go from prophet to prophet asking them for help then allah ﷻ will come to us in a form different to the one we recognise.
Translation: Allah, the Exalted, informs us about the great terrors that will occur on the Day of Judgment. He says: “When the earth is levelled and crushed, pounded,” meaning the earth will be flattened, prepared, and smoothed, along with the mountains.
Then all creation will rise from their graves to stand before their Lord. “And your Lord will come” this refers to Allah coming to judge between His creation. This will happen after they seek intercession with the best of all the children of Adam, Muhammad ﷺ. They will first go to the ulu al-‘adhm (the messengers of strong resolve), one by one, asking for intercession.
Each of them will reply, “I am not the one for this task,” until the turn comes to Muhammad ﷺ who will say, “I am for it, I am for it.” He will then go and intercede with Allah so that He comes to judge between His creation. Allah will accept his intercession, and this will be the first intercession. It is known as al-maqam al-mahmud (the Praiseworthy Station), as previously explained in Surah Subhan (al-Isra’).
At that time, the Lord, the Exalted, will come to judge between His creation in the manner He wills, and the angels will come before Him in orderly rows.
Tafsir Ibn Kathir (9/399)
