{"id":169,"date":"2008-12-19T01:13:00","date_gmt":"2008-12-19T01:13:00","guid":{"rendered":"http:\/\/patrologialatinagraecaetorientalis.wordpress.com\/2008\/12\/19\/tarikh-al-rusul-wa-al-muluk\/"},"modified":"2008-12-19T01:13:00","modified_gmt":"2008-12-19T01:13:00","slug":"tarikh-al-rusul-wa-al-muluk","status":"publish","type":"post","link":"http:\/\/plgo.org\/?p=169","title":{"rendered":"Tarikh al-Rusul wa al-Muluk"},"content":{"rendered":"

[Alia Varia][Arabic, Latin]<\/span><\/span><\/p>\n

Muhammad ibn Jarir al-Tabari<\/span><\/span><\/p>\n

Abu Ja’far Muhammad ibn Jarir al-Tabari<\/b> (838-923 \u0623\u0628\u0648 \u062c\u0639\u0641\u0631 \u0645\u062d\u0645\u062f \u0628\u0646 \u062c\u0631\u064a\u0631 \u0627\u0644\u0637\u0628\u0631\u064a) was one of the earliest, most prominent and famous Persian<\/a>[<\/span>1]<\/span><\/a><\/sup> [<\/span>2]<\/span><\/a><\/sup> historians<\/a> and exegetes of the Qur’an<\/a>, most famous for his Tarikh al-Tabari<\/a><\/i> (History of the Prophets and Kings<\/i>) and Tafsir al-Tabari<\/a><\/i>.<\/div>\n
<\/div>\n

Works<\/span><\/span><\/p>\n

At Tabari wrote history<\/a>, theology<\/a> and Qur’anic<\/a> commentary. His legal writings were published first and then continued to appear throughout his life. Next were his commentaries on the Qur’an. Lastly, his history was published. Despite a style that makes it seem he drew largely on oral sources, written material (both published and unpublished) provided him with the bulk of his information. His biographers stress his reverence for scholarship and his keen intent to offer his readers hard fact.<\/p>\n

<\/div>\n

He didn’t hesitate to express his independent judgement (ijtihad<\/a><\/i>) [<\/span>26]<\/span><\/a><\/sup>. He stated his assessment as to which of the sources he cited was accurate [<\/span>11]<\/span><\/a><\/sup>. This was more understandably an aspect of his theology than of his history. This does not mean he saw himself as innovative. On the contrary, he was very much opposed to religious innovation. The story goes that when he was near death ibn Kamil suggested he forgive his enemies. He said he was willing to do so, except for the person who had described him as an innovator [<\/span>27]<\/span><\/a><\/sup>. In general Tabari’s approach was conciliatory and moderate, seeking harmonious agreement between conflicting opinions [<\/span>28]<\/span><\/a><\/sup>.<\/p>\n

<\/div>\n

Initially he identified as a Shafi’ite<\/a> in law and Shafi’ites were happy to have him so considered. He later was seen as one establishing his own school. Although he had come to Baghdad in youth to study from Hanbal, he incurred the vehement wrath of the Hanbalites<\/a> [<\/span>29]<\/span><\/a><\/sup>. Tabari’s madhhab<\/a> is usually designated by the name Jariri<\/a> after his patronymic<\/a> [<\/span>30]<\/span><\/a><\/sup>. However, in the keenly competitive atmosphere of the times, his school failed to endure [<\/span>31]<\/span><\/a><\/sup>.<\/p>\n

<\/div>\n

His wrote extensively; his voluminous corpus containing two main titles:<\/p>\n

<\/div>\n