NOTICE : We will not be shipping orders From Monday 11th of September till Sunday 24th of September. Orders will be shipped out on 25th.

Welcome to Looh Press! Your one stop shop for all Islamic & Somali Studies Books.

TAFSIR AL-TABARI - Jami' al-Bayan 'an Ta'wil ay al-Qur'an 26 VOLUMES (تفسير الطبري - جامع البيان عن تأويل آي القرآن) Imam al-Tabari + Shaykh A. al-Turki
[AUTHOR: Imam Abu Ja’far Muhammad b. Jarir al-Tabari (d. 310) | TAHQIQ: Shaykh Dr. 'Abdallah b. 'Abd al-Muhsin al-Turki | COVER: HARD BACKCOVER | 26 LARGE VOLUMES | 19,032 PAGES | PUBLISHER: Dar 'Aalim al-Kutub | Riyad, Sa'udi |]

تفسير الطبري - جامع البيان عن تأويل آي القرآن



Imam Abu Ja’far Muhammad b. Jarir al-Tabari (d. 310)

الإمام أبو جعفر محمد بن جرير بن يزيد الطبري ٣١٠هـ



Shaykh Dr. 'Abdallah b. 'Abd al-Muhsin al-Turki

د.عبد الله بن عبد المحسن التركي




عدد المجلداد: ٢٦ | صفحة ١٩٠٣٢ | الطبعة

نوع التجليد:


 Dar 'Aalim al-Kutub | Riyad, Sa'udi |

دار عاِم الكُتب | الرياض، السعودية




The Commentary on the Qur'an commonly called Tafsir al-Tabari, is imam al-Tabari’s second great work the commentary on the Qur'an, which was marked by the same fullness of detail as the Annals. Abul-Qaasim Ibn 'Aqil Al-Warraq says: " Imām Ibn Jarir once said to his students: “Are you'll ready to write down my lesson on the Tafsir (commentary) of the entire Holy Quran?" They enquired as to how lengthy it would be. "30 000 pages"! he replied. They said: "This would take a long time and cannot be completed in one lifetime. He therefore made it concise and kept it to 3000 pages (note, this was in reference to the old days when they used ink and hard-paper which was a bit long format today).


It took him seven years to finish it from the year 283 until 290. It is said that it is the most voluminous Athari Tafsir (i.e., based on hadith not intellect) existent today so well received by the Ummah that it survived to this day intact due to its popularity and widely printed copies available worldwide. Scholars such as Baghawi and Suyuti used it largely. It was used in compiling the Tafsir ibn Kathir which is often referred to as Mukhtasar Tafsir at-Tabari. It is the earliest major running commentary of the Quran to have survived in its original form.


Tabari has relied on narrations, including narrations and comments of sahabah and tabi'in where necessary. Tabari supplies the chain of narrations for the reports included in the commentary, sometimes elaborating on the trustworthiness of narrators. 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. al-Tabari incorporated an earlier commentary by ‘Abd al-Razzaq b. Hamman al-Himyari al-San‘ani (d. 211/827) in its entirety into his work, it has been argued that Al-Tabari has also used other subsequently lost commentaries.


Interpretations start with "al-qawlu fī ta'wīli qawlihi ta'ālā" (English: The tawil of this word of Allah is) for every verse. Then hadith and other previous interpretations are stated and classified according to their compatibility to each other. Interpretation using other verses and Arabic language is favoured, 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. Lexical meanings of words are given, and their use in Arabic culture is examined. Tabari's linguistic views are based on the school of Basra. Opinions of linguists are given where appropriate. Evidence from Arabic poetry is used frequently, sometimes with its origins.


Tabari is also a qira'at scholar, reflected in his opinions on qira'at debates in his book. Choices of qira'at are usually given according to the Kufa school. Sometimes both qira'at are preserved, leaving the choice to the reader. Although rare, Tabari has included isra'iliyat occasionally in his book. Given only as notice, this information is not dwelled upon, usually left for the understanding of the reader.


In this print, Shaykh al-Turki has expanded the work even further by adding annotations based on hadith and references mentioned. He clearly points out additional and noteworthy comments on lexicons and linguistic futures.


Abū Jaʿfar Muammad ibn Jarīr al-abarī (224–310 AH; 839–923 AD) was a prominent and influential Persian scholar, historian and exegete of the Qur'an from Tabaristan, modern Mazandaran Province in Iran, who composed all his works in Arabic. Today, he is best known for his expertise in tafsir, fiqh, and history, but he has been described as "an impressively prolific polymath. He wrote on such subjects as poetry, lexicography, grammar, ethics, mathematics, and medicine." 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. Although it eventually became extinct, al-Tabari's madhhab flourished among ulama for two centuries after his death. It was usually designated by the name Jariri.


When al-abarī was young he demonstrated a precocious intellect and journeyed from his native town to study in the major centres of learning in Iraq, Syria, and Egypt. Over the course of many years he collected oral and written material from numerous scholars and libraries for his later work. Al-abarī enjoyed sufficient financial independence to enable him to devote the latter part of his life to teaching and writing in Baghdad, the capital of the ʿAbbāsid caliphate, where he died in 923. The times in which he lived were marked by political disorder, social crisis, and philosophical-theological controversy. Discontent of diverse cause and circumstance brought open rebellion to the very heart of the caliph’s empire, and, like all movements of socioeconomic origin in medieval Islam, sought legitimacy in religious expression directed against the official credo of Sunni orthodoxy.


Tafsir al-Tabari: His life’s labour began with the Qurʾān Commentary and was followed by the History of Prophets and Kings. Al-abarī’s History became so popular that the Sāmānid prince Manūr ibn Nū had it translated into Persian (c. 963). In the Commentary, al-abarī’s method of composition was to follow the Qurʾān text word by word, juxtaposing all of the juridical, lexicographical, and historical explanations transmitted in reports from the Prophet , his companions, and their followers. To each report (hadith) was affixed a chain of “transmitters” (isnād) purporting to go back to the original informant. Divergent reports were seldom reconciled, the scholar’s only critical tool being his judgment as to the soundness of the isnād and not of the content of the Hadith. Thus plurality of interpretation was admitted on principle.


Tarikh al-Tabari: The History commenced with the Creation, followed by accounts regarding the patriarchs, prophets, and rulers of antiquity. The history of the Sāsānian kings came next. For the period of the Prophet’s life, al-abarī drew upon the extensive researches of 8th-century Medinan scholars. Although pre-Islamic influences are evident in their works, the Medinan perspective of Muslim history evolved as a theocentric (god-centred) universal history of prophecy culminating in the career of Muhammad and not as a continuum of tribal wars and values. The sources for al-abarī’s History covering the years from the Prophet’s death to the fall of the Umayyad dynasty (661–750 ce) were short monographs, each treating a major event or the circumstances attending the death of an important person. Al-abarī supplemented this material with historical reports embodied in works on genealogy, poetry, and tribal affairs. Further, details of the early ʿAbbāsid period were available to him in a few histories of the caliphs that unfortunately have come down only in the fragments preserved by al-abarī. Almost all of these accounts reflected an Iraqi perspective of the community; coupled with this is al-abarī’s scant attention to affairs in Egypt, North Africa, and Muslim Spain, so that his History does not have the secular “universal” outlook sometimes attributed to it. From the beginning of the Muslim era (dated from 622, the date of the hijrah—the Prophet Muhammad’s migration from Mecca to Medina), the History is arranged as a set of annals according to the years after the hijrah. It terminates in the year 915.


Imam  at-Tabari died at the age of 85 in the year 923 A.C. (310 H). 




Customers who bought this product also purchased

Trusted Publishers

Adonis & Abbey Publishers

AGA (Akadeemiye-Goboleedka Af-So

al-Arabiyyah Lil Jami (Saudi)

al-Dar al-'Alamiyyah (Cairo)

Al-Hidaayah (UK)

al-Jaffan & al-Jabi (Cyprus)

al-Madina Institute (USA)

al-Maktabat al-Asriyyah (Beirut)

al-Risalah al-'Alamiyyah (Beirut

al-Yamamah (Beirut-Syria)

AlJudai Research & Consultations

AMA Books (UK)

Amana Publications

Arwiqah (Jordan)

Asal Jet (Somaliland)


Azhar Academy (UK)

Beacon Books (UK)

Books - Publisher (Beirut)

Buuh Publications (UK)

Cambridge University Press (UK)

Createspace (Self Publishing)

Dar 'Aalim al-Kutub (Riyad)

Dar al-'Asimah (Saudi)

Dar al-Arqam (UK)

Dar al-Basha'ir al-Islamiyyah

Dar al-Dhakha'ir (Beirut)

Dar al-Dhiya'i (Kuwait)

Dar al-Falah

Dar al-Faqih (UAE)

Dar al-Farfur (Syria)

Dar al-Fathi (Jordan)

Dar al-Fayha (Syria-Beirut)

Dar al-Fikar (Beirut)

Dar al-Fikri (Syria-Lebanon)

Dar al-Hadith (Cairo)

Dar al-Hadith al-Kitaniyyah

Dar al-Hawi (Yemen)

Dar al-Ilm (Cairo)

Dar al-Kutub al-Ilmiyyah

Dar al-Lubab (Turkey)

Dar al-Ma'rifah (Beirut)

Dar al-Ma'rifah (Syria)

Dar al-Minhaj (Jeddah)

Dar al-Mustafa (Syria)

Dar al-Nawadir (Kuwait)

Dar al-Nur al-Mubin (Jordan)

Dar al-Qalam (Syria)

Dar al-Sabuni (Cairo)

Dar al-Salam (Egypt)

Dar al-Salih (Egypt)

Dar al-Sami'i (Sa'udi)

Dar al-Siraj (al-Madinah)

Dar al-Taqwa (Syria)

Dar al-Taqwa (UK)

Dar al-Turath al-Islami (DTI)

Dar al-Yusur (Madinah, Saudi)

Dar as-Sunnah Publishers (UK)

Dar Ibn al-Jawzi (Saudi)

Dar Ibn Hazm (Beirut)

Dar Ibn Kathir (Syria-Beirut)

Dar Ihya al-Turath al-Arabi

Dar Nur as-Sabah (Syria)

Dar Tawq al-Najah (Lebanon/Saudi

Dar Zayla' (Egypt & Somalia)

Darussalam (Saudi)

Diini Publications

Fiqi Publishers (USA)

Fons Vitae (USA)

Galool (UK)

Garanuug (UK)

Gobaad Press (US)

Goodword Books

HAAN Associates Publishing

Hal-Aqoon Publishers (Somaliland

Hurst Publishers (UK)

Iftiinka Aqoonta (Sweden)


IIPH (Saudi)

Indiana University Press (USA)

Islamic Book Trust - IBT

Islamic Foundation (UK)

Islamic Text Society - ITS (UK)

Islamic Village (UK)

Islamosaic (US)

Kasmo Publishing (UK)

Kube Publishing (UK)

Looh Press (UK)

Madbacadda Iftiinka Aqoonta (Swe

Madinah Press (UK)

Maktaba Ma'ariful Quran (Karachi

Maktabah Ma'arif al-Qur'an (Paki

Maktabat al-Bushra (Karachi)

Maktabat al-Matbuat al-Islamiyya

Maktabat al-Rushd (Saudi)

Maktabat Dar al-Fajri (Syria)

Maktabat Dar al-Falah (Syria)

Markaz al-Furqan liTa'lim al-Qur

Mihrab Publishing (UK)

Mu'assassat al-Risalah

Muhamaddan Press (Singapore)

Muslims at Work (South Africa)

Oneworld Publications (UK)

Other (University Press)

Other Publishers

Other Publishers; (Beirut)

Other Publishers; (Egypt)

Other Publishers; (Middle East)

Other Publishers; (Saudi)

Other Publishers; (Somalia)

Other Publishers; (Syria)

Other Publishers; (UK)

Other Publishers; (USA)

Oxford University Press (UK)

Ponte Invisibile (Italy)

Saad Suuban (Saudi)

Sunni Publications (Holland)


Ta-Ha Publishers (UK)

The Horn Publisher (UK)

Tsehai Publishers (US)

Tughra Books (USA)

Turath Publishing (UK)

UK Islamic Academy

Visions of Reality (UK)

Wasila Press (Canada)

Weekend Learning

White Thread Press

Xildhibaan Publication (UK)

Zam Zam Publishers (Pakistan)

Zayla Publishers (Somalia)

Popular Text Books
'Arabiyyah Bayna Yadayk Series
Af Soomaali (Laga Barto)
al-Adhkar (Nawawi)
al-Fiqh al-Manhaji 'ala Madhab
al-Hidayah Sharh Bidayatil Mubta
al-Itqan fi 'Ulum al-Qur'an
al-Luma' fi Usul al-Fiqh
al-Mannar fi Usul al-Fiqh
al-Minhaj lil Baydhawi
al-Muhadhab (al-Shayrazi)
al-Muhalla (Ibn Hazm)
al-Mukhtar lil Fatawa (Hanafi)
al-Muqni' (Hanbali)
al-Qa'idah al-Nuraniyyah
al-Rihla (Ibn Batuta Travels)
al-Shama'il al-Muhammadiyah
al-Tibyan fi Adab Hamalat al-Qur
al-Umm (Imam Shafi'i)
al-Yaqut al-Nafis fi Madhab Ibn
Alfiyyat (al-Iraqi)
Alfiyyat (Suyuti)
AQIDA- Aqidat al-'Awam
Bidayat al-Hidayah (al-Ghazzali)
Bidayat al-Mujtahid
Bulugh al-Maram
Fath al-Bari (Sahih al-Bukhari)
Fiqh al-Akbar (Abu Hanifa)
FIQH- Abi Shuja' (Matn al-Ghayah
FIQH- al-'Ashmawiyyah (Maliki)
FIQH- al-Risalah al-Jami'ah
FIQH- al-Umdah fi'l Fiqh Hanbali
FIQH- Risalah al-Qayrawani (Mali
FIQH- Safinat al-Naja
FIQH- Safinat al-Salah
FIQH- Umdat al-Salik
Futuh al-Habasha
HADITH- al-Arba'in an-Nawawi
HADITH- Umdat al-Ahkam
Hirz al-Amani (Qira'at)
Ibhath Hadithiyyah (Awwamah)
IHSAN- al-Risalah al-Qushayriyya
Ihya 'Ulum al-Deen
Jam' al-Jawami'
Jawharat al-Tawheed
Kanz al-Daqa'iq (Hanafi Fiqh)
Lamiyat al-Af'al (Lughah)
Manzumat al-Bayquniyyah
Maqamat al-Hariri
Minhaj al-'Abadin (al-Ghazzali)
Minhaj al-Talibin
Minhaj al-Wusul ila 'Ilm al-Usul
Mukhtasar al-Quduri
Mukhtasar Khalil (Maliki)
Muntaqa al-Akhbar
Muqaddimat Ibn al-Salah
Muqadimat al-Hadramiyyah
Mushaf Tajweed (Hafs)
NAHW- al-'Awamil al-Jurjaniyyah
NAHW- al-Ajurrumiyyah
NAHW- Alfiyyat Ibn Malik
NAHW- Shudhur al-Dhahab
Nihayat fi Gharib al-Hadith wa'l
Nukhbat al-Fikar
Nur al-Idah
Nur al-Yaqiin fi Sirat Sayyid al
Qasida al-Burda
Qatr al-Nada (Nahw)
Qurrat al-'Ayn bimuhimmat al-Din
Rawdhat al-Talibin
Riyad al-Saliheen
Safwat al-Zubad
Sharh al-Sunnah (al-Baghawi)
Shu'ab al-Imam - al-Bayhaqi
Sunan- Abi Dawud
Sunan- Ad-Darimi
Sunan- al-Bayhaqi
Sunan- al-Bukhari
Sunan- al-Muwatta'
Sunan- an-Nasa'i
Sunan- at-Tirmidhi
Sunan- Ibn Majah
Sunan- Muslim
Sunan- Musnad Abi Hanifah
Sunan- Musnad Ahmed
Sunan- Musnad al-Shafi'i
Tadrib al-Rawi
Tafsir- al-Baghawi
Tafsir- al-Baydhawi
Tafsir- al-Jalalayn
Tafsir- al-Nasafi
Tafsir- al-Zamakhshari Kashshaf
Tafsir- Ibn 'Ashur
Tafsir- Ibn Kathir
Tafsir- Safwat al-Tafasir SABUNI
Tafsir- Tabari
Tahdhi al-Tahdhib
Tahdhib al-Kamal fi Asma' al-Rij
Tasrif al-'Izzi (Lughah/Sarf)
Taxanaha ARDAA (Galool)
USUL- al-Ashbah wal Nadhair
Wasa'il al-Wusul ila Shama'il al
More From This Publisher
More From This Author
Social Networking