Re: Tafsir al Tabari(English) Thats sad. Tafsir al-Tabari is probably the mist famous tafsir. Theres even Tafsir ibn Kathir whih has an english version. I hope some islamic organization is. Al-Nawawi said: 'The community is unanimous about the fact that no one has written such a work in Tafsir al-Tabari' And as Suyuti said about Imam Ibn Jarir al-Tabari: ' He wrote the most important and hugest Tafsir ' It is also one of the first.
| Author | Muhammad ibn Jarir al-Tabari |
|---|---|
| Original title | جامع البيان عن تأويل آي القرآن |
| Language | Arabic |
| Genre | Religious, tafsir |
Tafsir at-tabari is probably one of the most renowned and famous all tafsirs, by classical scholars. The English translation of At-Tabari is hardly available. I got in touch with the abridged version of the Last 'Para'/Juz of Qur'an i.e. It is more like a line to line explanation, than the general tafsirs. Well that is the whole. Iban Kathir was the student of Ibn Taymiyah and along with Tafseer ibn Kathir, he has also compiled the universal historical events in a book with 14 volumes - Al Bidaya wal Nihaya- Ad Dhahabi, a noted scholar of seventh century Hijri and also a student of Ibn Taymiyyah said wrote about Ibn Kathir - He is the Imam and scholar of Jurisprudence. It is considered to be a summary of the earlier tafsir by al-Tabari, Tafsir al-Tabari. It is especially popular because it uses the hadith to explain each verse and chapter of the Quran. Originally written in Urdu, it is the most prominent work of its author. These volumes cover an Introduction and commentary of Surat al-Fatiha to Surat al-al-Nas.
Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān (Arabic: جامع البيان عن تأويل آي القرآن, lit.'Collection of statements on interpretation of verses of the Qur'an', also written with fī in place of ʿan), popularly Tafsīr al-Ṭabarī (Arabic: تفسير الطبري), is a Sunnitafsir by the Persian scholar Muhammad ibn Jarir al-Tabari (838–923).[1] It immediately won high regard and retained its importance for scholars to the present day.[2] It is the earliest major running commentary of the Quran to have survived in its original form.[2] Like his history, al-Tabari's tafsir is notable for its comprehensiveness and citation of multiple, often conflicting sources.[3] The book was translated into Persian by a group of scholars from Transoxania on commission of the Samanid king, Mansur I (961–976).[2]
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Background[edit]
Tabari finished his work in 883, often dictating sections to his students.[1][4] It is his second great work after 'History of the Prophets and Kings' (Tarīkh al-Rusul wa'l-Muluk), also known as 'Tarikh al-Tabari'.
Sources[edit]
Tabari has relied on narratives of the Islamic prophet Muhammad, including narrations and comments of sahabah and tabi'in where necessary. Tabari supplies the chain of narrations for the reports included in the commentary, sometimes elaborating on the trustworthiness of narrators.[1][5] Narratives are selected based on their authenticity; a notable example is the rejection of the same historical sources he had already used for his historical works.
Al-Tabari incorporated an earlier commentary by ‘Abd al-Razzaq b. Hamman al-Himyari al-San‘ani (d. 211/827) in its entirety into his work, and Heribert Horst has argued that Al-Tabari has also used other subsequently lost commentaries.[2]
Preface[edit]
In the preface, general facts about the Quran are given, including its superiority to any other text, what tafsir and tawil are, the seven qira'at, companions who commented on the Quran and the naming of the suras.[1][6]
The language of the Quran, Arabic, is discussed and the view that there are foreign words in the Quran is rejected.[1][7] Tabari mentions that these foreign words are coherent with Arabic, entering the Arabic language before the revelation of the Quran, and that they are very rare, and cannot be used as counter evidence that the Quran is Arabic.[vague]
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Content[edit]
Interpretations start with 'al-qawlu fī ta'wīli qawlihi ta'ālā' (English: The tawil of this word of God is) for every verse. Then hadith and other previous interpretations are stated and classified according to their compatibility to each other. Interpretation using other verses and Arabic language is favored, qualifying this tafsir as riwaya, but the inclusion of critiques and reason is an integral part of the books unique character; as Tabari has refrained from interpretation using merely his own opinion and opposed those who do so.[1][8]
Lexical meanings of words are given, and their use in Arabic culture is examined. Tabari's linguistic views are based on the school of Basra. Opinions of linguists are given where appropriate. Evidence from Arabic poetry is used frequently, sometimes with its origins.
Tabari is also a qira'at scholar, reflected in his opinions on qira'at debates in his book. Choices of qira'at are usually given according to the Kufa school. Sometimes both qira'at are preserved, leaving the choice to the reader.[1][9]
Although rare, Tabari has included isra'iliyat occasionally in his book. Given only as notice, this information is not dwelled upon, usually left for the understanding of the reader.
Influence[edit]
The Tafsir gives information about older commentaries which have not survived to the present. Its content —which encompasses dictionaries, historical notes, law, recitation, theology and Arabic literature— has made it a highly referenced book throughout history, resulting in many editions. It is also a good example of reasoning in a tafsir by a widely accepted scholar, giving it a value of diraya.
It was marked by the same fullness of detail as his other work. The size of this work and the independence of judgment in it seem to have prevented it from having a large circulation, but scholars such as Baghawi and Suyuti used it largely; Ibn Kathir used it in his Tafsir ibn Kathir. Scholars including Suyuti have expressed their admiration towards this tafsir, regarding it as the most valuable of commentaries.[1][10] Until well into the 19th century Al-Tabari's tafsir was considered lost by Western scholars, who knew it only from fragmentary quotations. In 1860 Theodor Nöldeke wrote: 'If we had this work, we could do without all the later commentaries.'[11]
Translation[edit]
Mansur I, a Samanid king who ruled in Khorasan between 961 and 976, asked for the legal opinion (fatwa) of jurists on the permissibility of translating the Quran into Persian. The scholars affirmed that reading and writing the translation of the Quran in Persian was permissible for those who did not speak Arabic. Subsequently, the King ordered a group of scholars from Transoxiana and Khorasan to translate Tafsir al-Tabari into Persian. The Persian translation of the tafsir has survived and has been published numerous times in Iran.
Editions[edit]
Editions of Tabari's commentary on the Qur'an:
- Edition published in thirty vols. (with extra index volume) at Cairo, 1902-1903; reprinted in 1984.
- Tafsir al-Tabari : al-musammá Jami' al-bayan fi ta'wil al-Qur'an. New edition published in 12 volumes by Dar al-Kutub al-'Ilmiyah, Beirut, 1997.
- An account with brief extracts given by O. Loth in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxv. (1881), pp. 588–628.
- The commentary on the Qur'an, by Abu Ja'far Muhammad b. Jarir al- Tabari ; being an abridged translation of Jami' al-bayan 'an ta'wil ay al-Qur'an, with an introduction and notes by J. Cooper, general editors, W.F. Madelung, A. Jones. Oxford University Press, 1987. The late author did not carry this beyond the first volume. It is out of print.
- Commentary on the Quran, Vol. 1, Delhi 1987. ISBN0-19-920142-0. This is a replica of the Cooper translation.
See also[edit]
References[edit]
- ^ abcdefghİsmail Cerrahoğlu (1993) Diyanet İslam Ansiklopedisi, 'CÂMİU'l-BEYÂN an TE'VÎLİ ÂYİ'l-KUR'ÂN' (In Turkish)
- ^ abcdC.E. Bosworth. Encyclopedia of Islam 2nd ed, Brill. 'Al-Tabari, Abu Djafar Muhammad b. Djarir b. Yazid', Vol. 10, p. 14.
- ^Elton L. Daniel. 'ṬABARI, ABU JAʿFAR MOḤAMMAD B. JARIR'. Encyclopaedia Iranica.
- ^Yaqut al-Hamawi, Mu'jam al-udabā', XVIII, 62
- ^Tafsir al-Tabari, I, 33
- ^Tafsir al-Tabari, I, 32
- ^Al-Khatib al-Baghdadi, Ta'rikh Baghdad, II, 164; Yaqut al-Hamawi, Mu'jam al-udabā', XVIII, 42
- ^Abu Dawood, 'İlm', 5; Tirmidhi, 'Tafsir',1
- ^Tafsir al-Tabari, IV, 328-329; VIII, 351
- ^Inbah al-ruwat (Al-Qifti), III, 89; al-Itqan (Al-Suyuti), IV, 21 2 ; Ahmed Muhammed el-Hûfî, et-Taberî, Kahire 1390/1970, s. 157
- ^'Hätten wir dies Werk [..] so könnten wir alle späteren Kommentare entbehren.' Quoted in Ignác Goldziher, Die Richtungen der islamischen Koranauslegung, 1920. pp. 86-87
External links[edit]
- 'Tafsīr al-Ṭabarī (printed single volume edition at the'.Internet Archive)
- 'Tafsīr al-Ṭabarī (digitized edition at Muflihun.com)'.
02 Feb, 2014
The following is the first known English translation of the famous commentary on the Holy Qur'an, known as Tafsir al-Qurtubi. Only the first volume seems to have been translated and published. One of the objectives of this tafsir was to extrapolate juristic rulings from the Qur'an as well as providing the classically acknowledged exegesis of the Ayats (verses). The work also utilised other parameters linked to linguistics, as well as Hadith based evidences to substantiate certain verdicts held by some leading scholars of the past. It is a classic that has been acknowledged till this day.
A short biography of the author:
Tafsir Al Tabari English
Imam Qurtubi is Muhammad ibn Ahmad ibn Abu Bakr ibn Farah, Abu Abdullah al-Ansari al-Qurtubi, of Cordova (in present day Spain). A Maliki scholar and hadith specialist, he was one of the greatest Imams of Koranic exegesis, an ascetic who divided his days between worship and writing. Educated in hadith by masters like Ali ibn Muhammad al-Yahsabi and al-Hasan ibn Muhammad al-Bakri, he wrote works in the sciences of hadith and tenets of faith, though his enduring contribution is his twenty volume al-Jami li Ahkam al-Qur'an [The compendium of the rules of the Koran], from which he mainly omitted the stories and histories customary in other commentaries, and recorded instead the legal rulings contained in the Koran and how scholars have inferred them, together with canonical readings (qira'at), Arabic grammar, and which verses abrogate others and which are abrogated (nasikh wa mansukh). Scholars have used it extensively ever since it was written. It is related that Qurtubi disdained airs, and used to walk about in a simple caftan with a plain cap (taqiyya) on his head. He travelled east and settled in Munya Abi al-Khusayb in upper Egypt, where he died in 671/1273 (Quoted in the appendix to the Reliance of the Traveller, p. 1090, by Sh. Nuh Keller)
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The full arabic work can also be downloadedhere
Tafsir At Tabari Pdf
Tafsir Al Qurtubi English
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