The Tafsir gives information about older commentaries which have not survived to the present. Given only as notice, this information is not dwelled upon, usually left for the understanding of the reader. Īlthough rare, Tabari has included isra'iliyat occasionally in his book. Sometimes both qira'at are preserved, leaving the choice to the reader. Choices of qira'at are usually given according to the Kufa school. Tabari is also a qira'at scholar, reflected in his opinions on qira'at debates in his book. Evidence from Arabic poetry is used frequently, sometimes with its origins. Opinions of linguists are given where appropriate. Tabari's linguistic views are based on the school of Basra. Lexical meanings of words are given, and their use in Arabic culture is examined. 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. Then hadith and other previous interpretations are stated and classified according to their compatibility to each other. Interpretations start with " al-qawlu fī ta'wīli qawlihi ta'ālā" (English: The tawil of this word of God is) for every verse. 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. The language of the Quran, Arabic, is discussed and the view that there are foreign words in the Quran is rejected. 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. 211/827) in its entirety into his work, and Heribert Horst has argued that Al-Tabari has also used other subsequently lost commentaries. 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.Īl-Tabari incorporated an earlier commentary by ‘Abd al-Razzaq b. Tabari supplies the chain of narrations for the reports included in the commentary, sometimes elaborating on the trustworthiness of narrators. Tabari has relied on narratives of the Islamic prophet Muhammad, including narrations and comments of sahabah and tabi'in where necessary. 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". Tabari finished his work in 883, often dictating sections to his students.
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