Ibn jarir at tabari biography of donald

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He remained there for about five years. He continued in this mould for the next ten years (i.e. In Basra, he met and studied under the eminent scholars Humayd Ibn Mas’ada (who he frequently quotes in his Tafseer), Bishar Ibn Mu’adh al-A’qadi, Muhammad Ibn Abd al-A’la as-San’ani, Abu al-Ash’ath Ahmad Ibn al-Miqdam, Muhammad Ibn Musa al-Harashi, Abu al-Jawza’ Ahmad Ibn Uthman and Muhammad Ibn Uthman.

ibn jarir at tabari biography of donald

One of the editions presented below is by Mahmud Muhammad Shakir, an Egyptian Arabic literature famous for his research in early Islamic books. 35), concerning the Tafseer of Ibn Jarir:

It is one of the best and greatest of Tafaseer.

He relied on the views of three generations of mufassireen among the salaf, namely the Sahabah, the Taabi'een, and the followers of the Taabi'een, and he quotes their opinions with isnaads going back to them.

He retained close ties to his home town, however, returning at least twice (although on the final occasion, in 290 AH, his outspokenness caused some uneasiness and led to his quick departure). During al-T̩abarī’s lifetime, the eleventh Shī‘ī Imām, Ḥasan al-‘Askarī died. 70.

Ulrika Mårtensson, ‘Tabari, Makers of Islamic Civilization’, (New Delhi: Oxford University Press, 2009), pp.

He also knew the language of ‘Uman in addition to Coptic.

Apart from the above, at-Tabari also studied poetry with the great philologist, Thallab. In particular, his work on Tafseer demonstrates his outstanding capability in Arabic grammar and lexicography. Among them were the two famous Shāfi‘ī scholars, al-Muzani (d.264/878), al-Rabi’ b.

This work also contains at-Tabari’s defence of the Hanbalis.

  • Sareeh as-Sunnah (The Essence of Orthodox Muslim Belief).
  • Al-Jami’ fi al-Qira'at (The Complete Collection of Variant Readings of the Qur'an). The latter, in particular, supposedly exercised great influence on at-Tabari. It is one of the most famous and voluminous Tafseer books; it is a reference for whoever wants to understand the meanings of the Glorious Qur'an.

    He served as a prayer leader from the age of eight and began to study the prophetic hadeeth at age nine. In it, at-Tabari discusses the disagreements amongst scholars like Malik bin Anas, Abdur-Rahman Ibn Amr al-Awza’ee and Sufyan ath-Thawri. It is one of the most famous and voluminous Tafseer books; it is a reference for whoever wants to understand the meanings of the Glorious Quran.

    Nevertheless, this work remains incomplete.

  • Adab al-Manasik (The Proper Ways in Performing the Pilgrimage). 157/774). His studies, however, took him first to ar-Ray, on the site of present-day Tehran. He went there with an expectation to study under Ahmad Ibn Hanbal; the latter, however, died in either late 241AH/855CE or early 242AH/856CE, i.e.

    He says about him: ‘People had never seen like of al-Uṭrūsh’s justice, his exemplary way of life and the way he established the truth’. Banū al-Jarrạ̄h. All these scholars held examinations for At-Tabari (rahimahullaah) and they all testified to his deep knowledge and extensive background.

    Back to Baghdad

    After this hard journey in acquiring knowledge and learning at the hands of scholars, At-Tabari (rahimahullaah) returned to Baghdad and settled there.