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Muhammad b. Jarir al-Tabari al-Saghir: Difference between revisions
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# [[Muhammad b. Jarir b. Rustam|Abu Ja’far Muhammad b. Jarir b. Rustam Tabari]] (d. [[329]]/940-941), a [[Shia]] Muslim, contemporary with [[Shaykh al-Kulayni]], who is the author of [[al-Mustarshid fi al-Imama]]. | # [[Muhammad b. Jarir b. Rustam|Abu Ja’far Muhammad b. Jarir b. Rustam Tabari]] (d. [[329]]/940-941), a [[Shia]] Muslim, contemporary with [[Shaykh al-Kulayni]], who is the author of [[al-Mustarshid fi al-Imama]]. | ||
As a rule, to distinguish between the two, the second Tabari is called as Tabari the Shia. | As a rule, to distinguish between the two, the second Tabari is called as Tabari the Shia. | ||
However, the discussion on the author of [[Dala’il al-Imama]] led to the idea of a third Tabari. For some time, Dala’il al-Imama was thought to be the work of Muhammad b. Jarir b. Rustam Tabari the Shia. But in the book, there are indications that show the work does not belong to Tabari the Shia. Hence, they have suggested that the | However, the discussion on the author of [[Dala’il al-Imama]] led to the idea of a third Tabari. For some time, Dala’il al-Imama was thought to be the work of Muhammad b. Jarir b. Rustam Tabari the Shia. But in the book, there are indications that show the work does not belong to Tabari the Shia. Hence, they have suggested that it is the work of a third Tabari. | ||
== Supporters == | == Supporters == | ||
# [[‘Abd Allah Mamaqani]] says that [[Shaykh al-Tusi]] in his book on Rijal uses the attribute Kabir [lit. “The great”] when describing Tabari the Shia for by saying, “Muhammad b. Jarir b. Rustam al-Tabari al-Kabir”. Mamaqani believes that Shaykh al-Tusi has hired this particular attribute to separate Tabari the author of [[al-Mustarshid fi al-Imama]] from the third Tabari. | |||
# [[Sayyid Abu al-Qasim al-Khoei]] has supported the existence of a third Tabari; however, he has referred the readers of [[Mu’jam Rijal]] to al-Dhari’a and [[Tabaqat a’lam al-Shi’a]]. | |||
# [[Aqa Buzurg Tehrani]] mentions the attribute “Kabir” by Shaykh al-Tusi in his introduction to al-Mustarshid fi al-Imama and suggests that there must have been a third Tabari living later than the second one. Later in the 8th volume of [[al-Dhari’a]], when discussing [[Dala’il al-Imama]], Aqa Buzurg opens an in-depth discussion proving the existence of a third Tabari. He then reviews different evidences and also different generations of the chains of transmitters of hadiths. By his sources of hadiths in [[Dala’il al-Imama]] and [[Nawadir al-mu’jizat]] , he concludes that the third Tabari has been contemporary with [[Najashi]] (d. 450/1058-1059) and Shaykh al-Tusi (d. 460/1067-1068). The question which then surfaces is how would Najashi, Tusi and [[Muntajab al-Din Razi]] who were very accurate in listing Shia scholars have failed to mention such a person who has been contemporary with them, has narrated hadiths from many of their hadith sources and even most possibly has been living in Baghdad? Aqa Buzurg answers: “that Shaykh al-Tusi and Najashi have not mentioned such a person in their books would not be a good reason to say that he did not exist. Because, they have not mentioned some other scholars contemporary with them either such as: | |||
{{col-begin|3}} | |||
:* [[Karachaki]] (d. 449/1057-1058) | |||
* [[Sallar b. ‘Abd al-‘Aziz]] (d. 413/1022-1023), student of [[Shaykh al-Mufid]]. | |||
* [[Qadi Ibn Barraj]] (d. 436/1044-1045), student of [[Sayyid Murtada]]." | |||
{{end}} | |||
Also, some have attributed Dala’ila al-Imama to Tabari Saghir (the Third), justifying that the sources of hadiths in it are older than Tabari the Second. | |||
== Opponents == | |||
# | [[Muhammad Taqi Shushtari]] believes that the title “Kabir” in the words of [[Shaykh al-Tusi]] cannot justify the existence of a third Tabari alone, rather [[Shaykh al-Tusi]] only aimed to express third Tabari’s position before [[Shia]]. At the end, Shushrari clearly emphasizes that there has been a person contemporary with Shaykh al-Tusi and [[Najashi]] who has written a book. But that person was not the Tabari, author of al-Mustarshid fi al-Imama. | ||
# | Also Fu’ad Sizgin, a non-shia, has only mentioned Tabari the Second and while listing his books, he has also mentioned [[Dala’il al-Imama]] as well which is of course wrong and no one has attributed it to him. | ||
# | Among other reasons for invalidating the existence of a third Tabari are: | ||
# The title “Kabir” has not been recognized by Najashi. | |||
# About mentioning the name of Tabari, the provided explanations for Najashi is not convincing because the name of Tabari has been associated with another person. So mentioning his name, attributes and works would have been necessary. And if Najashi was careless about it, then Shaykh al-Tusi must have mentioned it. Even if Shaykh al-Tusi forgot about it, then Muntajab al-Din Razi must have mentioned it somewhere. | |||
# Until the 7th century AH, none of Shia [[hadith]] scholars and authors note such a person. Only in [[664]]/ 1265-1266, [[Sayyid b. Tawus]] has mentioned some of the hadiths of Dala’il al-Imama in his works for the first time. | |||
Again after Sayyid b. Tawus, for centuries there has been no mention of Dala’il al-Imama until [[Sayyid Hashim Tubali Bahrani]] (d. [[1107]]/1695-1696) has brought its name back to focus and has included some parts of Dala’il al-Imama in his Madinat al-Ma’ajiz. | |||
== Books Attributed to Tabari, the Third == | == Books Attributed to Tabari, the Third == | ||
Two books have been attributed to him: | Two books have been attributed to him: | ||
* Dala’il al-Imama | * [[Dala’il al-Imama]] | ||
* Nawadir al-Mu’jizat fi manaqib al-a’immat al-hudat | * [[Nawadir al-Mu’jizat fi manaqib al-a’immat al-hudat]] | ||
Haji Nuri and Aqa Buzurg Tehrani have attributed | Haji Nuri and Aqa Buzurg Tehrani have attributed the latter to the author of Dala’il al-Imama. However, some people have argued that the book is more recent than Dala’il al-Imama. They claim that both books have not been written by the same author. | ||
== The Life of Tabari, the Third == | == The Life of Tabari, the Third == | ||
Since the existence of this person is itself based on evidences and his name has not been clearly mentioned in the books of Rijal, naturally we would have very limited and vague information about his life. Only based on references, narrations and the chains of different generation of narrators of hadith and the reports of the two historical books which are attributed to Tabari, the Third, the extension of his ideological and intellectual interests and connections can be roughly guessed. | Since the existence of this person is itself based on evidences and his name has not been clearly mentioned in the books of Rijal, naturally we would have very limited and vague information about his life. Only based on references, narrations and the chains of different generation of narrators of hadith and the reports of the two historical books which are attributed to Tabari, the Third, the extension of his ideological and intellectual interests and connections can be roughly guessed. | ||
== His Name == | === His Name === | ||
If we accept the famous report and assume the title “Kabir” in Shaykh al-Tusi’s work a reason for existence of the third Tabari and also rely on the many quotations of Ibn Tawus, the name of the author of Dala’il al-Imama is Muhammad b. Jarir b. Rustam. But, Rustam is a non-Islamic Iranian name and suggests this possibility that either his ancestors have not been Muslim or they have kept their Iranian name after becoming Muslim. But, the name of his father has been Jarir which is an Arabic name and is seen frequently among the Arabs before and after Islam. His kunya as Abu Ja’far also suggests that either he has had a son named Ja’far or it is an honorary kunya which has been common among Arabs. | If we accept the famous report and assume the title “Kabir” in Shaykh al-Tusi’s work a reason for existence of the third Tabari and also rely on the many quotations of Ibn Tawus, the name of the author of Dala’il al-Imama is Muhammad b. Jarir b. Rustam. But, Rustam is a non-Islamic Iranian name and suggests this possibility that either his ancestors have not been Muslim or they have kept their Iranian name after becoming Muslim. But, the name of his father has been Jarir which is an Arabic name and is seen frequently among the Arabs before and after Islam. His kunya as Abu Ja’far also suggests that either he has had a son named Ja’far or it is an honorary kunya which has been common among Arabs. | ||
== Place of Living == | === Place of Living === | ||
There are two attributes of Tabari and Amoli have been mentioned for him which suggest that he has belonged to the great area of Tabarestan [now Mazandaran province] or the city of Amol. | There are two attributes of Tabari and Amoli have been mentioned for him which suggest that he has belonged to the great area of Tabarestan [now Mazandaran province] or the city of Amol. | ||
About his place of living there is no historical report available, but according to his sources in narration, most of whom lived in Baghdad, it can be assumed that he must have lived many years of his life in Iraq and the city of Baghdad. | About his place of living there is no historical report available, but according to his sources in narration, most of whom lived in Baghdad, it can be assumed that he must have lived many years of his life in Iraq and the city of Baghdad. | ||
== Date of Death == | === Date of Death === | ||
There is no mention of the dates of his birth or death, however years of his life can be approximately estimated which is of course relying on his sources of narration and even that is if Tabari, the Third has narrated from them directly in the session of hadith hearing in classes (Sama’), not that he would be narrating from their books (or on the road). Aqa Buzurg Tehrani regarded Tabari, the Third among the scholars contemporary with Shaykh al-Tusi (d. 460 AH) and Najashi (d. 450 or 463 AH) and thus about a hundred after the time of Tabari, the second. Researchers on Dala’il al-Imama have approved contemporariness of the author with Najashi and Shaykh al-Tusi, believe that he preceded them regarding generation and position. | There is no mention of the dates of his birth or death, however years of his life can be approximately estimated which is of course relying on his sources of narration and even that is if Tabari, the Third has narrated from them directly in the session of hadith hearing in classes (Sama’), not that he would be narrating from their books (or on the road). Aqa Buzurg Tehrani regarded Tabari, the Third among the scholars contemporary with Shaykh al-Tusi (d. 460 AH) and Najashi (d. 450 or 463 AH) and thus about a hundred after the time of Tabari, the second. Researchers on Dala’il al-Imama have approved contemporariness of the author with Najashi and Shaykh al-Tusi, believe that he preceded them regarding generation and position. | ||
Therefore, it can be said that Tabari, the Third is among the scholars who has been living since the second half of 4th century AH until the first decades of 5th century AH. | Therefore, it can be said that Tabari, the Third is among the scholars who has been living since the second half of 4th century AH until the first decades of 5th century AH. | ||
== Hadith Sources == | === Hadith Sources === | ||
Researchers on Dala’il al-Imama have introduced two groups of his hadith sources: | Researchers on Dala’il al-Imama have introduced two groups of his hadith sources: | ||