46 Facts About Tabari

Tabari wrote works on a diverse range of subjects, including world history, poetry, lexicography, grammar, ethics, mathematics, and medicine.

Al-Tabari followed the Shafi'i madhhab for nearly a decade before he developed his own interpretation of Islamic jurisprudence.

Tabari has been described as either of Persian or Arab origin.

Tabari memorized the Qur'an at seven, was a qualified prayer leader at eight, and began to study the prophetic traditions at nine.

Tabari returned at least twice, the second time in 290 AH, when his outspokenness caused some uneasiness and led to his quick departure.

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Tabari first went to Ray, where he remained for some five years.

Tabari was thus introduced in youth to pre-Islamic and early Islamic history.

Tabari then travelled to study in Baghdad under Ahmad ibn Hanbal, who had recently died.

Tabari possibly made a pilgrimage prior to his first arrival in Baghdad.

Tabari left Baghdad probably in 242 AH to travel through the southern cities of Basra, Kufah and Wasit.

Tabari was then well-versed in four of the five remaining Sunni legal schools, before founding his own independent, yet eventually extinct, school.

Tabari did not give Ibn Hanbal's dissenting opinion any weight at all when considering the various views of jurists, stating that Ibn Hanbal had not even been a jurist at all but merely a recorder of Hadith.

The ever-ethical Tabari declined the offer, saying he had undertaken to do his work at the specified amount, and could not honorably take more.

Tabari had a private income from his father while he was still living, and then the inheritance.

Tabari was some fifty years old when al-Mu'tadid became caliph.

Tabari was well past seventy in the year his History was published.

Tabari's accounts are as authentic as one can expect from that period.

Tabari was known for his view that Hanbalism was not a legitimate school of thought, as Ibn Hanbal was a compiler of traditions and not a proper jurist.

The Hanbalites of Baghdad would often stone Tabari's house, escalating the persecution to the point where Abbasid authorities had to subdue them by force.

Regardless, Tabari was remembered positively by contemporaries such as Ibn Duraid, and the Hanbalites were condemned by Abbasid authorities in their entirety for persecuting opponents, roughly a decade later.

The period in which Tabari lived was full of religious differences and political unrest, which was characterized by the stigmatization and accusation of individuals.

Tabari is described as having a dark complexion, large eyes and a long beard.

Tabari was tall and slender and his hair and beard remained black until he was very old.

Tabari was attentive to his health, avoiding red meat, fats, and other foods he deemed unhealthy.

Tabari was seldom sick before his last decade, when he suffered from bouts of pleurisy.

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Tabari had a sense of humor, though serious subjects he treated seriously.

Tabari had studied poetry when young and enjoyed writing, reciting and participating in poetic exchanges.

Tabari had a good grounding in grammar, lexicography, and philology.

Tabari knew Persian and was acquainted with the origins of various foreign loan words in Arabic from a number of other languages.

Al-Tabari was very humble to his companions, visitors and students, without being proud of his position, condescending with his knowledge, or being domineering towards others.

Tabari did not bear hatred against anyone, and he had a satisfied soul, excusing those who had wronged him, and forgiving those who offended him.

Tabari's ijtihad led to criticism from the Zahiris and some fanatic Hanbali followers.

Apparently, al-Tabari did not think much of Ibn Hanbal as a jurist, but mainly saw him as a traditionist, and this was enough to incite the Hanbalites against him.

Al-Tabari was suddenly accused of being a Jahmite heretic, while his respect for 'Ali ibn Abi Talib, the fourth rightly guided caliph, exposed him to accusations of Shi'ite sympathies.

Al-Tabari is said to have declared bluntly that it was absurd.

Tabari established his own madhhab, usually designated the Jariri madhhab after his patronymic.

Tabari's school failed to endure in the competitive atmosphere of the times.

Al-Tabari's jurisprudence belongs to a type which Christopher Melchert has called "Rationalism", largely associated with the Shafi'i madhhab.

Tabari appears, like Dawud al-Zahiri, to restrict consensus historically, defining it as the transmission by many authorities of reports on which the Sahaba agreed unanimously.

Anyone familiar with al-Tabari's chronicle knows what a formidable challenge it poses for a translator, especially for one attempting to make it accessible to an audience that includes non-specialists.

Tabari wrote extensively; his voluminous corpus containing three main titles:.

Tabari's work is one of the major primary sources for historians.

Al-Tabari supplemented this material with historical reports embodied in works on genealogy, poetry, and tribal affairs.

Tabari therefore made it concise and kept it to 3000 pages.

Ignac Goldziher Hungarian scholar, wrote in 1920 a book focusing on Tabari, titled in German as "Die Richtungen der islamischen Koranauslegung", and it was published by Brill Publishers.

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That al-Tabari's history was immensely significant we can all agree; but as to precisely how he became so significant there is no clear consensus.