Reliability of the Book Tarikh al-Tabari: Difference between revisions

    From WikiPasokh
    No edit summary
    No edit summary
     
    Line 112: Line 112:
    * 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 b. Umar. According to Amini, Sari was a liar and fabricator, Shu'ayb was of unknown reliability, and Sayf b. 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>
    * 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 b. Umar. According to Amini, Sari was a liar and fabricator, Shu'ayb was of unknown reliability, and Sayf b. 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>
    <references group="Note" />
    <references group="Note" />
    == References ==
    {{footnotes|2}}
    {{text end}}

    Latest revision as of 15:48, 11 April 2025

    Question

    It has been said that the book "Tarikh al-Tabari" is the most reliable book on Islamic history; is this statement correct?

    Tarikh al-Tabari
    Reliability of the Book Tarikh al-Tabari
    Book Information
    AuthorMuhammad ibn Jarir al-Tabari
    SubjectWorld history and Islamic history
    StyleNarrative
    LanguageArabic
    Volumes11
    TranslationsPersian, Turkish, English, French
    Publication Information
    PublisherRawa'i' al-Turath al-Arabi

    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 b. 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 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 (mab'ath), is filled with Isra'iliyyat (narrations derived from Jewish and Christian 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 l-Umam wa l-Muluk[Note 1] is considered one of the most important historical works in Islamic civilization[1] and is often referred to as the "Father of Islamic Histories."[2] Some have considered this work to be the most accurate and precise book on Islamic history.[3] Tarikh al-Tabari gained acceptance among both the general public and scholars from the time of its compilation.[4] 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.[5]

    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:[6] Ibn Kathir, an 8th-century AH historian, reported that among the two million books in the library of the Fatimid Caliphate in Egypt, there were 1,220 copies of Tarikh al-Tabari.[7] 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.[8]

    Features

    Al-Mas'udi, a famous 4th-century AH historian:

    "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."[9]

    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 and the Tabi'un, but the original text of this supplement has been lost.[10]

    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, 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 Prophet Muhammad until 302 AH.[11]

    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.[12]

    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).[13] However, some researchers have questioned the attribution of this translation to Bal'ami.[14] 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.[15]

    Author and His Status

    Abu Ja'far Muhammad b. Jarir b. Yazid b. Kathir b. 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 exegetes of Islam.[16] Al-Tabari is described as a scholar proficient in various fields of knowledge, with significant works in each discipline.[17] His primary focus was on Islamic jurisprudence, to the extent that he founded a specific school of jurisprudence known as the Jariri school, which had followers.[18] Al-Tabari is also known for his two influential works in exegesis and history.[19] He is often referred to as the "Sheikh of Historians" and the "Sheikh of Exegetes."[20]

    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 Qur'an by the age of seven, led congregational prayers at eight, and began writing hadith at nine.[21]

    To complete his education and hear hadith, al-Tabari traveled to Ray, Baghdad, Basra, Kufa, Syria, Palestine, and Egypt.[22] He is described as diligent in his scholarly pursuits and independent in his opinions.[23] It is said that he combined his knowledge with contentment and nobility of character.[24]

    Merits

    The oldest translation of Tarikh al-Tabari attributed to Abu Ali Bal'ami

    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.[25]
    • 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.[26]
    • 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.[27]
    • 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.[28]
    • 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.[29]
    • Tarikh al-Tabari includes narrations about Iranian history that are not found in any other reliable Arabic text.[30] 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.[31][Note 2]
    • In Tarikh al-Tabari, despite the scarcity of historical sources on Roman history, precision has been observed.[32]
    • The narrative historiography method used in Tarikh al-Tabari has led to a degree of impartiality in presenting narrations.[33]

    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.[34]
    • 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 b. Umar.[35] Allamah Askari criticizes al-Tabari's excessive reliance on the narrations of Sayf b. Umar, arguing that Sayf fabricated stories, some of which al-Tabari included in his work.[36]
    • 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.[37]
    • 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.[38]
    • The first part of Tarikh al-Tabari, which covers world history from creation to the Prophet's mission, is filled with Isra'iliyyat (narrations derived from Jewish and Christian sources). Most of these accounts were transmitted through Wahb b. Munabbih, who was the primary disseminator of such narrations among Muslims in the late 1st century AH.[39]
    • 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.[40]
    • 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).[41] 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.[42]
    • 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).[43]
    • 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.[44]
    • 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.[45]
    • Al-Tabari has been accused of concealing certain events in his text, such as the incident of Yawm al-Inzar, the letter of Muhammad b. Abi Bakr to Muawiyah, and the conflict between Muawiyah and Abu Dharr, which led to Abu Dharr's exile.[46]
    • Allamah Askari believes that al-Tabari surpassed all other historians in promoting fabricated narrations.[47]
    • 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.[48] 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.[49]
    • 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 b. Umar. According to Amini, Sari was a liar and fabricator, Shu'ayb was of unknown reliability, and Sayf b. Umar, in addition to being a fabricator, was abandoned, unreliable, and accused of heresy.[50]
    1. ↑ 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).
    2. ↑ 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).

    References

    1. ↑ Shahabi, Ali Akbar, Ahwal wa Athar Muhammad ibn Jarir al-Tabari, Tehran, Asatir Publications, 1375 AH, p. 44.
    2. ↑ Jafarian, Rasul, "Tarikh al-Tabari is the Father of Histories", Manuscripts News Website, published: 1 Mehr 1394 AH, accessed: 28 Aban 1402 AH.
    3. ↑ 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.
    4. ↑ 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.
    5. ↑ Jafarian, Rasul, Sources of Islamic History, Tehran, Ilm Publications, 1400 AH, p. 255.
    6. ↑ 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.
    7. ↑ 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.
    8. ↑ 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.
    9. ↑ 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.
    10. ↑ Jafarian, Sources of Islamic History, p. 256.
    11. ↑ 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.
    12. ↑ Jafarian, Sources of Islamic History, p. 257.
    13. ↑ 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.
    14. ↑ 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.
    15. ↑ Jafarian, Sources of Islamic History, p. 260.
    16. ↑ Jafarian, Rasul, Sources of Islamic History, Tehran, Ilm Publications, 1400 AH, p. 255.
    17. ↑ Shahabi, Ali Akbar, Ahwal wa Athar Muhammad ibn Jarir al-Tabari, Tehran, Asatir Publications, 1375 AH, p. 3.
    18. ↑ 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.
    19. ↑ Jafarian, Rasul, Sources of Islamic History, Tehran, Ilm Publications, 1400 AH, p. 255.
    20. ↑ 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.
    21. ↑ Shahabi, Ahwal wa Athar Muhammad ibn Jarir al-Tabari, pp. 4–6.
    22. ↑ 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.
    23. ↑ 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.
    24. ↑ Hojjati, "An Introduction to the Life and Works of al-Tabari", pp. 34–37.
    25. ↑ Jafarian, Sources of Islamic History, p. 258.
    26. ↑ Jafarian, Sources of Islamic History, p. 257.
    27. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 345.
    28. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 349.
    29. ↑ Jafarian, Sources of Islamic History, p. 257.
    30. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 350.
    31. ↑ Zarrinkub, Abd al-Husayn, "The Silence of the Sea", Bukhara, No. 104, Bahman and Esfand 1393 AH, pp. 102–103.
    32. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 350.
    33. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 350.
    34. ↑ Jafarian, *Sources of Islamic History*, pp. 255–256.
    35. ↑ Jafarian, *Sources of Islamic History*, p. 256; Aeinehvand, "The School of al-Tabari's Historiography", p. 350.
    36. ↑ Askari, Sayyid Murtada, "Critique of al-Tabari's Historiographical Method", in *Kayhan Andisheh*, No. 25, Mordad and Shahrivar 1368 AH, pp. 38–41.
    37. ↑ Jafarian, *Sources of Islamic History*, p. 256.
    38. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 350.
    39. ↑ Jafarian, *Sources of Islamic History*, p. 256; Aeinehvand, "The School of al-Tabari's Historiography", p. 350.
    40. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 350.
    41. ↑ Jafarian, *Sources of Islamic History*, pp. 257–258.
    42. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 351.
    43. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 351.
    44. ↑ Jafarian, *Sources of Islamic History*, pp. 258–259.
    45. ↑ Aeinehvand, "The School of al-Tabari's Historiography", p. 350.
    46. ↑ Askari, Sayyid Murtada, "Critique of al-Tabari's Historiographical Method", in *Kayhan Andisheh*, No. 25, Mordad and Shahrivar 1368 AH, p. 36.
    47. ↑ Askari, *The Role of the Imams in Reviving Religion*, vol. 1, p. 437.
    48. ↑ Amili, Sayyid Ja'far Murtada, "Isra'iliyyat in Tarikh al-Tabari", in *Kayhan Andisheh*, No. 25, Mordad and Shahrivar 1368 AH, p. 45.
    49. ↑ Amili, Sayyid Ja'far Murtada, "Isra'iliyyat in Tarikh al-Tabari", in *Kayhan Andisheh*, No. 25, Mordad and Shahrivar 1368 AH, pp. 45–54.
    50. ↑ Amini, Abdul Husayn, *Al-Ghadir*, vol. 8, pp. 326, 327, 373; vol. 9, p. 51.
    Retrieved from "https://en.wikipasokh.com/index.php?title=Reliability_of_the_Book_Tarikh_al-Tabari&oldid=1616"