View source for Reliability of the Book Tarikh al-Tabari

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It has been said that the book "Tarikh al-Tabari" is the most reliable book on Islamic history; is this statement correct?
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{{Infobox book
| title = Tarikh al-Tabari
| image = تاریخ طبری.jpg
| image_size =
| caption =
| other_names = Tarikh al-Umam wa l-Muluk * Tarikh al-Rusul wa al-Muluk
| author = Muhammad ibn Jarir al-Tabari
| writing_date = 303 AH
| subject = World history and Islamic history
| style = Narrative
| language = Arabic
| editor =
| edited_by = Muhammad Abul-Fadl Ibrahim
| compiled_by =
| illustrator =
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| volumes = 11
| pages =
| format =
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| translations = Persian, Turkish, English, French
| publisher = Rawa'i' al-Turath al-Arabi
| publication_place = Beirut, Lebanon 
| publication_date = 1378 AH
| edition =
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| isbn =
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| publisher_website =
| book_name = <!-- Book name in Persian -->
| translator = <!-- Translator into Persian -->
| publication_details = <!-- Publication details in Persian -->
| electronic_version =
}}
The reliability of Tarikh al-Tabari, considering the presence of fabricated and weak historical narrations among the reliable ones, is accepted by Islamic scholars. Tarikh al-Tabari, written by [[Muhammad ibn Jarir al-Tabari]], is considered one of the most important historical works of Islamic civilization and is often referred to as the "Father of Islamic Histories." It has been regarded as the most accurate and precise book on Islamic history. From the time of its compilation, Tarikh al-Tabari gained acceptance among both the general public and scholars. The author of this book is recognized as one of the most prominent scholars of the Islamic world and one of the most famous historians and [[Quranic exegesis|exegetes]] of Islam.

The narrations in Tarikh al-Tabari are written in the form of hadith. This means that the chain of narrators (isnad) is first mentioned, followed by the narration itself. Most of the narrations in Tarikh al-Tabari are derived from written sources that al-Tabari had access to in abundance. In his work, al-Tabari presents different narrations of the same event with various chains of narrators.

The most significant merit of Tarikh al-Tabari is that it has preserved many historical writings from the author's era that are no longer extant today. By presenting different narrations of the same event with various chains of narrators, the book allows researchers to examine conflicting viewpoints. Since al-Tabari followed the methodology of hadith scholars, all Islamic historical narrations are compiled together in his work. Preserving these narrations is considered a valuable service to Islamic history.

However, Tarikh al-Tabari and its author's methodology have been subject to criticism, including:

Due to the use of narrative methodology, false and weak narrations have found their way into the book.
Al-Tabari relied on weak narrators in his historical sources.
The book lacks historical criticism and places excessive trust in narrators.
The first part of Tarikh al-Tabari, which covers world history from creation to the [[Prophet's mission]], is filled with [[Isra'iliyyat|Isra'iliyyat]] (narrations derived from Jewish sources).
The sources of narrations are not clearly identified in Tarikh al-Tabari.
The narrative style of al-Tabari's historiography results in a lack of social insights in the book.
== Status ==
Tarikh al-Tabari or Tarikh al-Rusul wa al-Umam wa al-Muluk{{Note|This book is also known by other names such as Tarikh al-Rusul wa al-Muluk, Tarikh al-Umam wa al-Muluk, Tarikh al-Kabir, and Tarikh al-Rusul wa al-Muluk wa Akhbaruhum wa man Kana fi Zaman Kull Wahid Minhum. (Shahabi, Ahwal wa Athar Muhammad ibn Jarir al-Tabari, p. 3. Jafarian, Sources of Islamic History, p. 255).}} is considered one of the most important historical works in [[Islamic civilization]]<ref>Shahabi, Ali Akbar, Ahwal wa Athar Muhammad ibn Jarir al-Tabari, Tehran, Asatir Publications, 1375 AH, p. 44.</ref> and is often referred to as the "Father of Islamic Histories."<ref>Jafarian, Rasul, "[http://manuscripts.ir/fa/report/90-news/مقالات/2921-تاریخ-طبری-ابوالتواریخ-است Tarikh al-Tabari is the Father of Histories]", Manuscripts News Website, published: 1 Mehr 1394 AH, accessed: 28 Aban 1402 AH.</ref> Some have considered this work to be the most accurate and precise book on Islamic history.<ref>Ibn Khallikan, Ahmad ibn Muhammad, Wafayat al-A'yan wa Anba' Abna' al-Zaman, researched by Ihsan Abbas, Qom, Al-Sharif al-Radi Publications, 1364 AH, vol. 4, p. 119.</ref> Tarikh al-Tabari gained acceptance among both the general public and scholars from the time of its compilation.<ref>Hamza Isfahani, Hamza ibn Hasan, Tarikh Sani Muluk al-Ard wa al-Anbiya Alayhim al-Salat wa al-Salam, Beirut, Dar Maktabat al-Hayat, n.d., p. 117.</ref> The acceptance of Tarikh al-Tabari among later scholars was such that they relied on its narrations in their own works and included summaries of it in their books.<ref>Jafarian, Rasul, Sources of Islamic History, Tehran, Ilm Publications, 1400 AH, p. 255.</ref>

The attention given to Tarikh al-Tabari can also be inferred from the numerous copies of the book that existed in the early centuries after its compilation:<ref>Takmil Homayoun, Naser, "The Status of al-Tabari in Islamic Historiography", Yadnameh-ye Tabari, Tehran, Secretariat of the International Conference on al-Tabari, 1369 AH, p. 430.</ref> Ibn Kathir, an 8th-century AH historian, reported that among the two million books in the library of the [[Fatimids|Fatimid Caliphate in Egypt]], there were 1,220 copies of Tarikh al-Tabari.<ref>Ibn Kathir, Ismail ibn Umar, Al-Bidaya wa al-Nihaya, researched by Ali Shiri, Beirut, Dar Ihya al-Turath al-Arabi, 1408 AH, vol. 12, p. 331.</ref> Additionally, al-Maqrizi, a 9th-century AH Egyptian historian, mentioned the existence of twenty complete sets of Tarikh al-Tabari in the Fatimid library, one of which was written in al-Tabari's own handwriting.<ref>Al-Maqrizi, Ahmad ibn Ali, Al-Mawa'iz wa al-I'tibar bi Dhikr al-Khitat wa al-Athar, known as Khitat al-Maqriziya, researched by Khalil Mansour, Beirut, Dar al-Kutub al-Ilmiya, 1418 AH, vol. 2, p. 290.</ref>

== Features ==
{{Quote box
| quote = <small>Al-Mas'udi, a famous 4th-century AH historian:</small>

"As for the history of Abu Ja'far al-Tabari, it surpasses other historical books and is more comprehensive, containing various types of news, events, and encompassing different fields of knowledge. This book has many virtues and benefits, and its benefits reach all those who seek and research history and the events of the past. The author of this book was the jurist of his time, a pious and ascetic man, and the knowledge of the jurists and scholars of the cities, as well as the news of the researchers and the events, ended with him."<ref>Al-Mas'udi, Ali ibn Husayn, Muruj al-Dhahab wa Ma'adin al-Jawhar, researched by Yusuf As'ad Dagher, Qom, Dar al-Hijra Institute, 1409 AH, vol. 1, p. 23.</ref>
| fontsize = small
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Tarikh al-Tabari was written between 283 AH and 290 AH. Al-Tabari later continued to record historical events until Rabi' al-Thani 303 AH. He also wrote a supplement titled "Dhail al-Mudhayyal" to his history, focusing on the biographies of the [[Sahaba|Companions]] and the Tabi'un, but the original text of this supplement has been lost.<ref>Jafarian, Sources of Islamic History, p. 256.</ref>

Tarikh al-Tabari consists of two parts: the first part covers pre-Islamic history, including topics such as the beginning of creation, the [[Fall of Adam|fall of Adam]], the story of Cain and Abel, and the history of prophets, nations, and Iran from its beginning to the Islamic conquest of Iran. In this section, the narrations are not arranged chronologically but thematically based on historical context. The second part covers Islamic history, with narrations arranged chronologically from the time of the [[Prophet Muhammad]] until 302 AH.<ref>Aeinehvand, Sadeq, "The School of al-Tabari's Historiography", Yadnameh-ye Tabari, Tehran, Secretariat of the International Conference on al-Tabari, 1369 AH, p. 344. Jafarian, Sources of Islamic History, p. 258.</ref>

The narrations in Tarikh al-Tabari are primarily written in the form of hadith. This means that the chain of narrators (isnad) is first mentioned, followed by the narration itself. Most of the narrations in Tarikh al-Tabari are derived from written sources that al-Tabari had access to in abundance. Al-Tabari used the permission he had to narrate from these sources without explicitly mentioning the books, relying instead on the names of his teachers. In his history, he presents different narrations of the same event with various chains of narrators and rarely offers his own opinion.<ref>Jafarian, Sources of Islamic History, p. 257.</ref>

Tarikh al-Tabari is considered one of the first Islamic historical books to be translated into Persian. It is said that this translation was done in 352 AH during the [[Samanid Empire]] by Abu Ali Bal'ami (d. 383 AH).<ref>Qazvini, Muhammad, Complete Collection of Twenty Articles by Qazvini, researched by Abbas Iqbal Ashtiani and Ibrahim Purdavud, Tehran, Dunyaye Ketab Publications, 1363 AH, pp. 62–63.</ref> However, some researchers have questioned the attribution of this translation to Bal'ami.<ref>Al-Tabari, Muhammad ibn Jarir, Tarikhnameh-ye Tabari, attributed to Bal'ami, researched by Muhammad Roshan, Tehran, Soroush Publications, 1374 AH, researcher's introduction, p. 16.</ref> Tarikh al-Tabari was first published in Europe. It has been reprinted multiple times in Beirut and Egypt, and its complete text has also been translated into Persian.<ref>Jafarian, Sources of Islamic History, p. 260.</ref>

== Author and His Status ==
Abu Ja'far Muhammad ibn Jarir ibn Yazid ibn Kathir ibn Ghalib al-Tabari (224–310 AH) is considered one of the most prominent scholars of the Islamic world and one of the most famous historians and [[Quranic exegesis|exegetes]] of Islam.<ref>Jafarian, Rasul, Sources of Islamic History, Tehran, Ilm Publications, 1400 AH, p. 255.</ref> Al-Tabari is described as a scholar proficient in various fields of knowledge, with significant works in each discipline.<ref>Shahabi, Ali Akbar, Ahwal wa Athar Muhammad ibn Jarir al-Tabari, Tehran, Asatir Publications, 1375 AH, p. 3.</ref> His primary focus was on [[Fiqh|Islamic jurisprudence]], to the extent that he founded a specific school of jurisprudence known as the Jariri school, which had followers.<ref>Hojjati, Muhammad Baqir, "An Introduction to the Life and Works of al-Tabari", Yadnameh-ye Tabari, Tehran, Secretariat of the International Conference on al-Tabari, 1369 AH, pp. 41–44.</ref> Al-Tabari is also known for his two influential works in [[Quranic exegesis|exegesis]] and history.<ref>Jafarian, Rasul, Sources of Islamic History, Tehran, Ilm Publications, 1400 AH, p. 255.</ref> He is often referred to as the "Sheikh of Historians" and the "Sheikh of Exegetes."<ref>Aeinehvand, Sadeq, "The School of al-Tabari's Historiography", Yadnameh-ye Tabari, Tehran, Secretariat of the International Conference on al-Tabari, 1369 AH, p. 351.</ref>

Al-Tabari was born in Amol, Tabaristan (modern-day Mazandaran), and began his early education there. His father, due to a dream he had, was very keen on his education. Al-Tabari's talent was such that he memorized the Quran by the age of seven, led congregational prayers at eight, and began writing [[Hadith|hadith]] at nine.<ref>Shahabi, Ahwal wa Athar Muhammad ibn Jarir al-Tabari, pp. 4–6.</ref>

To complete his education and hear hadith, al-Tabari traveled to Ray, Baghdad, Basra, Kufa, Syria, Palestine, and Egypt.<ref>Sakat, Muhammad Husayn, "A Glimpse at the Biography of al-Tabari", Al-Tabari: The Muslim Historian and His Masterpiece, edited by Hugh Kennedy, compiled by Muhammad Husayn Sakat, translated by a group of translators, Tehran, Ketab House, 1392 AH, pp. 10–14.</ref> He is described as diligent in his scholarly pursuits and independent in his opinions.<ref>Damadi, Sayyid Muhammad, "Notes on the Life, Works, and Historiographical Method of al-Tabari", Yadnameh-ye Tabari, Tehran, Secretariat of the International Conference on al-Tabari, 1369 AH, pp. 91–92.</ref> It is said that he combined his knowledge with contentment and nobility of character.<ref>Hojjati, "An Introduction to the Life and Works of al-Tabari", pp. 34–37.</ref>

== Merits ==
[[File:تاریخ بلعمی.PNG|thumb|The oldest translation of Tarikh al-Tabari attributed to Abu Ali Bal'ami|332x332px]]
Several merits have been attributed to Tarikh al-Tabari compared to other historical works:

The most significant merit of Tarikh al-Tabari is that it has preserved many historical writings from the author's era that are no longer extant today, such as the "Maqtal al-Husayn" by Abu Mikhnaf (d. 157 AH) and parts of the "Sira" of [[Ibn Ishaq]].<ref>Jafarian, Sources of Islamic History, p. 258.</ref>
It is said that presenting different narrations of the same event with various chains of narrators in Tarikh al-Tabari provides researchers with the necessary tools to examine conflicting viewpoints using scientific methods.<ref>Jafarian, Sources of Islamic History, p. 257.</ref>
Tarikh al-Tabari is considered a model and comprehensive work in terms of its chronological style, which influenced later historians who adopted chronological historiography as a method.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 345.</ref>
Since al-Tabari followed the methodology of hadith scholars, all Islamic historical narrations are compiled together in his work. Preserving these narrations is considered a valuable service to Islamic history.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 349.</ref>
Due to the author's narrative approach, Tarikh al-Tabari contains detailed accounts of historical events, many of which are not found in any other source.<ref>Jafarian, Sources of Islamic History, p. 257.</ref>
Tarikh al-Tabari includes narrations about Iranian history that are not found in any other reliable Arabic text.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 350.</ref> The importance of these narrations led [[Theodor Nöldeke]] (1836–1930), one of the most prominent German orientalists, to translate the section on Sassanian history in Tarikh al-Tabari into German with significant annotations.<ref>Zarrinkub, Abd al-Husayn, "[https://www.noormags.ir/view/fa/articlepage/1420921/خاموشی-دریا The Silence of the Sea]", Bukhara, No. 104, Bahman and Esfand 1393 AH, pp. 102–103.</ref>{{Note|Abbas Zaryab Khoei (1297–1373 AH), a prominent researcher, historian, and literary figure, translated this book into Persian under the title "The History of Iranians and Arabs during the Sassanian Era" (Zarrinkub, "The Silence of the Sea", pp. 102–103).}}
In Tarikh al-Tabari, despite the scarcity of historical sources on Roman history, precision has been observed.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 350.</ref>
The narrative historiography method used in Tarikh al-Tabari has led to a degree of impartiality in presenting narrations.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 350.</ref>

== Criticisms ==
Several criticisms have been leveled against *Tarikh al-Tabari* and its author's methodology:
- The narrative method employed in *Tarikh al-Tabari*, while preserving many historical accounts, has allowed fabricated and weak narrations to enter the text due to al-Tabari's improper selection of sources.<ref>Jafarian, *Sources of Islamic History*, pp. 255–256.</ref>
- Al-Tabari, contrary to his usual adherence to the principles of hadith scholars, relied on weak and unreliable narrators, such as [[Ka'b al-Ahbar]] and Sayf ibn Umar.<ref>Jafarian, *Sources of Islamic History*, p. 256; Aeinehvand, "The School of al-Tabari's Historiography", p. 350.</ref> Allamah Askari criticizes al-Tabari's excessive reliance on the narrations of Sayf ibn Umar, arguing that Sayf fabricated stories, some of which al-Tabari included in his work.<ref>Askari, Sayyid Murtada, "Critique of al-Tabari's Historiographical Method", in *Kayhan Andisheh*, No. 25, Mordad and Shahrivar 1368 AH, pp. 38–41.</ref>
- The narrations in *Tarikh al-Tabari* concerning one of the most sensitive periods in Islamic history for various Islamic sects—from the Ridda Wars to the [[Battle of Jamal]]—are tainted with false narrations from [[Sayf ibn Umar]].<ref>Jafarian, *Sources of Islamic History*, p. 256.</ref>
- *Tarikh al-Tabari* avoids historical criticism and places excessive trust in narrators. This has led historians such as Ibn Athir (555–630 AH) and Ibn Khaldun (723–808 AH) to criticize al-Tabari for not evaluating the reliability of narrators, as hadith scholars do.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 350.</ref>
- The first part of *Tarikh al-Tabari*, which covers world history from creation to the [[Prophet's mission]], is filled with [[Isra'iliyyat in Quranic exegesis|Isra'iliyyat]] (narrations derived from Jewish sources). Most of these accounts were transmitted through Wahb ibn Munabbih, who was the primary disseminator of such narrations among Muslims in the late 1st century AH.<ref>Jafarian, *Sources of Islamic History*, p. 256; Aeinehvand, "The School of al-Tabari's Historiography", p. 350.</ref>
- In *Tarikh al-Tabari*, the sources of narrations are not clearly identified. For example, when a narration is attributed to al-Mada'ini (135–225 AH), it is unclear which of his 240 books the narration is taken from.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 350.</ref>
- The narrative style of al-Tabari's historiography results in a lack of social insights in *Tarikh al-Tabari*. The narrations are primarily focused on political history, making it difficult to find cultural and civilizational information, as seen in the works of [[al-Mas'udi]] (d. 345 or 346 AH).<ref>Jafarian, *Sources of Islamic History*, pp. 257–258.</ref> Even in political narrations, the focus is on internal governmental issues, with little attention given to conquests, external relations, or events in regions such as Andalusia, Byzantium, and Frankish territories.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 351.</ref>
- Al-Tabari's understanding of world history is considered less comprehensive than that of earlier historians like [[al-Ya'qubi]] (d. 284 or 292 AH) and Ibn Qutayba al-Dinawari (213–276 AH).<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 351.</ref>
- The religious stance of the author of *Tarikh al-Tabari* is evident in his historiography and selection of narrations. For instance, his omission of certain accounts related to the [[assassination of Uthman]] reflects his religious bias.<ref>Jafarian, *Sources of Islamic History*, pp. 258–259.</ref>
- *Tarikh al-Tabari* relies excessively on past sources, leading to a lack of attention to the author's own era. As a result, the events and characteristics of al-Tabari's time are ambiguously portrayed.<ref>Aeinehvand, "The School of al-Tabari's Historiography", p. 350.</ref>
- Al-Tabari has been accused of concealing certain events in his text, such as the incident of [[Yawm al-Inzar]], the letter of [[Muhammad ibn Abi Bakr]] to Muawiyah, and the conflict between Muawiyah and [[Abu Dharr]], which led to Abu Dharr's exile.<ref>Askari, Sayyid Murtada, "Critique of al-Tabari's Historiographical Method", in *Kayhan Andisheh*, No. 25, Mordad and Shahrivar 1368 AH, p. 36.</ref>
- Allamah Askari believes that al-Tabari surpassed all other historians in promoting fabricated narrations.<ref>Askari, *The Role of the Imams in Reviving Religion*, vol. 1, p. 437.</ref>
- Sayyid Ja'far Murtada Amili, a historian and author of *Al-Sahih min Sirat al-Nabi al-A'zam*, describes *Tarikh al-Tabari* as replete with Isra'iliyyat.<ref>Amili, Sayyid Ja'far Murtada, "Isra'iliyyat in Tarikh al-Tabari", in *Kayhan Andisheh*, No. 25, Mordad and Shahrivar 1368 AH, p. 45.</ref> He cites as evidence the story of the sacrifice of Abraham's son, narrations about the corporeality of God, and deterministic hadiths, which al-Tabari transmitted from Ka'b al-Ahbar.<ref>Amili, Sayyid Ja'far Murtada, "Isra'iliyyat in Tarikh al-Tabari", in *Kayhan Andisheh*, No. 25, Mordad and Shahrivar 1368 AH, pp. 45–54.</ref>
- Amini, in his book *Al-Ghadir*, repeatedly criticizes al-Tabari, noting that al-Tabari transmitted 701 historical narrations through a single chain: Sari from Shu'ayb from Sayf ibn Umar. According to Amini, Sari was a liar and fabricator, Shu'ayb was of unknown reliability, and Sayf ibn Umar, in addition to being a fabricator, was abandoned, unreliable, and accused of heresy.<ref>Amini, Abdul Husayn, *Al-Ghadir*, vol. 8, pp. 326, 327, 373; vol. 9, p. 51.</ref>
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