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Abu Ja'far Muhammad ibn Jarir al-Tabari (; (ペルシア語:محمد بن جریر طبری), (アラビア語:أبو جعفر محمد بن جرير بن يزيد الطبري)) (224–310 AH; 839–923 AD) was a prominent and influential Persian〔Gaston Wiet, etc, "The Great Medieval Civilizations: cultural and scientific development. Volume 3. The great medieval civilizations. Part 1", Published by Allen and Unwin, 1975. pg 722:In the meantime another author, Tabari, Persian by origin, had been unobtrusively at work on two monumental pieces of writing, a commentary on the Koran ..〕 scholar, historian and exegete of the Qur'an from Tabaristan, modern Mazandaran in Iran, who composed all his works in Arabic. Today, he is best known for his expertise in Islamic sciences (Qur'anic commentary and law) or history, but he has been described as "an impressively prolific polymath. He wrote on such subjects as poetry, lexicography, grammar, ethics, mathematics, and medicine."〔Lindsay Jones (ed.), ''Encyclopedia of religion'', volume 13, Macmillan Reference USA, 2005, p. 8943〕 His most influential and best known works are his Qur'anic commentary known as ''Tafsir al-Tabari'' and his historical chronicle ''Tarikh al-Rusul wa al-Muluk'' (History of the Prophets and Kings), often referred to ''Tarikh al-Tabari''. Al-Tabari founded his own madhhab which is usually designated by the name Jariri. ==Biography== Tabari was born in Amol, Tabaristan (some 20 km south of the Caspian Sea) in the winter of 838–9.〔Franz Rosenthal, trans., ''The History of al-Ţabarī'' (State University of New York Press, 1989), Volume 1, pp. 10–11〕 He memorized the Qur'an at seven, was a qualified religious leader at eight and began to study the prophetic traditions at nine. He left home to study in 236AH〔Rosenthal, pp. 15–16〕 (850–851AD) when he was twelve. He retained close ties to his home town. He returned at least twice, the second time in 290AH (903AD) when his outspokenness caused some uneasiness and led to his quick departure.〔Rosenthal, p. 11〕 He first went to Rayy (Rhages), where he remained for some five years.〔Rosenthal, p. 16〕 A major teacher in Rayy was Abu Abdillah Muhammad ibn Humayd al-Razi, who had earlier taught in Baghdad but was now in his seventies.〔Rosenthal, p. 17〕 While in Ray, he also studied Muslim jurisprudence according to the Hanafi school.〔Devin J. Stewart, "Muhammad b. Jarir al-Tabari's ''al-Bayan 'an Usul al-Ahkam'' and the Genre of Usul al-Fiqh in Ninth Century Baghdad," pg. 325. Taken from ''Abbasid Studies: Occasional Papers of the School of Abbasid Studies, Cambridge, 6–10 January 2002''. Edited by James Montgomery. Leuven: Peeters Publishers and the Department of Oriental Studies, 2004.〕 Among other material, ibn Humayd taught Jarir Tabari the historical works of ibn Ishaq, especially ''al-Sirah'', his life of Muhammad.〔Rosenthal, p. 18〕 Tabari was thus introduced in youth to pre-Islamic and early Islamic history. Tabari quotes ibn Humayd frequently, but little is known about Tabari's other teachers in Rayy.〔 Tabari then travelled to study in Baghdad under ibn Hanbal, who, however, had recently died (in late 855 or early 856).〔Rosenthal, p. 19〕 Tabari possibly made a pilgrimage prior to his first arrival in Baghdad.〔 He left Baghdad probably in 242 A.H. (856–7)〔Rosenthal, p. 20〕 to travel through the southern cities of Basra, Kufah and Wasit.〔 There, he met a number of eminent and venerable scholars.〔 In addition to his previous study of Hanafi law, Tabari also studied the Shafi'i, Maliki and Zahiri rites.〔Ibn al-Nadim, ''al-Fihrist'', pg. 291. Ed. Rida Tajaddud. Tehran: Dar al-Masirah, 1988.〕 Tabari's study of the latter school was with the founder, Dawud al-Zahiri,〔Christopher Melchert, The Formation of the Sunni Schools of Law: 9th–10th Centuries C.E., pg. 185. Leiden: Brill Publishers, 1997.〕 and Tabari hand-copied and transmitted many of his teacher's works.〔Yaqut al-Hamawi, ''Irshad'', vol. 18, pg. 78.〕 Tabari was, then, well-versed in four of the five remaining Sunni legal schools before founding his own independent, yet eventually extinct, school. His debates with his former teachers and classmates were known, and served as a demonstration of said independence.〔Stewart, ''Tabari'', p. 326.〕 Notably missing from this list is the Hanbali school, the fourth largest legal school within Sunni Islam in the present era. Tabari's view of Ibn Hanbal, the school's founder, became decidedly negative later in life. Tabari did not give Ibn Hanbal's dissenting opinion any weight at all when considering the various views of jurists, stating that Ibn Hanbal had not even been a jurist at all but merely a recorder of Hadith.〔al-Hamawi, vol. 18, pg. 57–58.〕 On his return to Baghdad, he took a tutoring position from the vizier, Ubaydallah ibn Yahya ibn Khaqan.〔Rosenthal, p. 21〕 This would have been before A.H. 244 (858) since the vizier was out of office and in exile from 244 to 248 (858–9 to 862).〔 There is an anecdote told that Tabari had agreed to tutor for ten dinars a month, but his teaching was so effective and the boy's writing so impressive that the teacher was offered a tray of dinars and dirhams. The ever-ethical Tabari declined the offer saying he had undertaken to do his work at the specified amount and could not honourably take more.〔Rosenthal, p. 22〕 That is one of a number of stories about him declining gifts or giving gifts of equal or greater amount in return.〔 In his late twenties, he travelled to Syria, Palestine and Egypt.〔Rosenthal, p. 23〕 In Beirut, he made the highly significant connection of al-Abbas b. al-Walid b. Mazyad al-'Udhri al-Bayruti (c.169-270/785-6 to 883–4). Al-Abbas instructed Tabari in the Syrian school's variant readings of the Qur'an and transmitted through his father al-Walid the legal views of al-Awza'i, Beirut's prominent jurist from a century earlier. Tabari arrived in Egypt in 253AH (867),〔Rosenthal, p. 27〕 and, some time after 256/870, he returned to Baghdad,〔Rosenthal, p. 31〕 possibly making a pilgrimage on the way. If so, he did not stay long in the Hijaz. Tabari had a private income from his father while he was still living and then the inheritance.〔Rosenthal, p. 14〕 He took money for teaching. Among Tabari's students was Ibn al-Mughallis, who was also a student of Tabari's own teacher Muhammad bin Dawud al-Zahiri; Ibn al-Mughallis lavished Tabari with almost excessive praise.〔History of the Prophets and Kings, trans. Franz Rosenthal. Vol. 1: General Introduction and From the Creation to the Flood, pg. 52. Albany: SUNY Press, 1989.〕〔Boaz Shoshan, ''Poetics of Islamic Historiography: Deconstructing Ṭabarī's History'', introductio, pg. xxvi. Leiden: Brill Publishers, 2004. ISBN 9004137939〕 He never took a government or a judicial position.〔Rosenthal, p. 36〕 Tabari was some fifty years old when al-Mu'tadid became caliph. He was well past seventy in the year his ''History'' was published. During the intervening years, he was famous, if somewhat controversial, personality. Among the figures of his age, he had access to sources of information equal to anyone, except, perhaps, those who were directly connected with decision making within the government. Most, if not all, the materials for the histories of al-Mu'tadid, al-Muktafi, and the early years of al-Muqtadir were collected by him about the time the reported events took place. His accounts are as authentic as one can expect from that period.〔 Saliba, George. The History of Al-Ṭabarī = Taʻrīkh Al-rusul Waʻl-mulūk. Vol. XXXVIII. New York: State University of New York, 1985. Print.〕 Tabari's final years were marked by conflict with the Hanbalite followers of Al-Hasan ibn 'Ali al-Barbahari, a student of the students of Ibn Hanbal. Tabari was known for his view that Hanbalism was not a legitimate school of thought, as Ibn Hanbal was a compiler of traditions and not a proper jurist.〔Yaqut al-Hamawi, Irshad, vol. 18, pg. 57-58.〕 The Hanbalites of Baghdad would often stone Tabari's house, escalating the persecution to the point where Abbasid authorities had to subdue them by force.〔History of the Prophets and Kings, General Introduction, And, From the Creation to the Flood, pg. 73. Trsn. Franz Rosenthal. SUNY Press, 1989. ISBN 9781438417837〕 The Baghdad chief of police tried to organize a debate between Tabari and the Hanbalites to settle their differences. While Tabari accepted, the Hanbalites did not show up but instead came later to pelt his house with stones again. The constant threat of violence from the Hanbalites hung over Tabari's head for the rest of his life.〔History, trns. Franz Rosenthal, pg. 78.〕 Tabari finally died on February 17, 923.〔 Abbasid authorities actually buried Tabari in secret as they feared mob violence by the Hanbalites.〔Joel L. Kraemer, Humanism in the Renaissance of Islam: The Cultural Revival During the Buyid Age, pg. 61. Volume 7 of Studies in Islamic culture and history. Leiden: Brill Publishers, 1992. ISBN 9789004097360〕 Regardless, Tabari was remembered positively by contemporaries such as Ibn Duraid,〔 and the Hanbalites were condemned by Abbasid authorities in their entirety for persecuting opponents, roughly a decade later.〔Joel L. Kraemer, pg. 62.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Muhammad ibn Jarir al-Tabari」の詳細全文を読む スポンサード リンク
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