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Mukhtasar Tafsir al-Tabari + Asbab al-Nuzul 01 VOLUMES (مُختَصَر تَفْسِير الطَّبَرِي + أَسْبَاب النُّزُولِ) Imam al-Tabari + Imam Abi Yahya al-Tajibi + Imam al-Wahidi
[AUTHOR: Imam Abu Ja’far Muhammad b. Jarir al-Tabari (d. 310) | MUKHTASAR: Imam Abi Yahya Muhammad b. Sumadih al-Tajibi (d. 484) | AUTHOR #2: Imam Abi al-Hassan Ali b. Ahmed al-Wahidi al-Nisaburi (d. 429) | COVER: HARDBACK COVER | 619 PAGES | 1st PUBLICATION 2012 | PUBLISHED: al-Dar al-'Alamiyyah | Cairo, Egypt |]
£14.95

مُختَصَر تَفْسِير الطَّبَرِي

مُذَيلا: أَسْبَاب النُّزُولِ

MUKHTASAR
TAFSIR AL-TABARI

WITH ASBAB AL-NUZUL

AUTHOR

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

الإمام أبو جعفر محمد بن جرير بن يزيد الطبري ٣١٠هـ

المألف

MUKHTASAR

Imam Abi Yahya Muhammad b. Sumadih al-Tajibi (d. 484) |

الإِمَام أبي يحيى محمد بن صُمَادِح التَجِيبِي ٤٨٤ هـ

إختصر

AUTHOR #2

Imam Abi al-Hassan Ali b. Ahmed al-Wahidi al-Nisaburi (d. 429) |

الإِمَام ابي الحسن علي بن أحمد الوَحِدِي النِّيسَابُورِي ٤٢٩ هـ

المألف

COVER

HARDBACK COVER | 619 PAGES | 1st PUBLICATION 2012 |

عدد المجلداد: ١ | عدد الصفحات ٦١٩ | الطبعة الأولى: ٢٠١٢

نوع التجليد

PUBLISHED

al-Dar al-'Alamiyyah | Cairo, Egypt |

الدَّارُ العَالَمِيَّةُ | القاهرة، مصر

الناشر

TAFSIR | CLASSICAL TAFSIR | ABRIDGEMENT OF AL-TABARI TAFSIR |

INCLUDES ASBAB AL-NUZUL OF AL-WAHIDI | EARLIEST ABRIDGEMENT |

HAFS B. 'ASIM RIWAYAH USED |  INCL. EACH VERSE HAS REASON OF REVALTION |

DETAILED INDEX | TAHQIQ & TA'LIQ | QUALITY PAPER & INK | COLOURFULL |

QUALITY PRINT | CREAM PAPER | SOME TASHKEEL ON TEXT | EASY TO READ |

DETAILED DESCRIPTION

ABOUT TAFSIR AL-TABARI:
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-Qasim 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).

 

 

ABOUT THE MUKHTASAR TAFSIR AL-TABARI:
This mukhtasar is the first abridgement to be penned down on Imam al-Tabari's masterpiece exegesis of The Qur'an.  It is as brief as the Tafsir al-Jalalayn, or slightly more. It was widely used text in the period of the author for centuries to follow. It is handy manual for students of the Qur'an and Tafsir. The full Qur'an is reproduced and the margins are found the notes of the Tafsir.

 

THIS PRINT: 
In this print, the Qur'anic transmission used is that of Hafs ibn 'Asim and the the tafsir is found around the margin of the Qur'an text. There is an additional text added, which is Imam al-Wahidi's Asbab al-Nuzul. In the bottom of the text you will see pink-ish background and in there is found each verses reasons for revelation.

 

 

 

ABOUT IMAM AL-TABARI:
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). 

 

 

 

ABOUT IMAM ABI YAHYA B. SUMADIH AL-TAJIBI:
His name was Abu Yahya Muhammad b. Ahmed b. Abd al-Rahman b. Muhammad b. Abd al-Rahman b. Sumadih al-Tajibi. He was from Andalus and was born at the turn of the 5th Hijri. He excelled in knowledge at young age and became ardent student of the Qur'an and Adab.

 

Some of his famed works are:

--- Mukhtasar Tafsir al-Tabari (or Mukhtasar fi Gharib al-Qur'an); one of the best works on Tabari's tafsir;
(
مختصر من تفسير الطبري)

--- Mukhtasar Tafsir al-Tabari; one of the best works on Tabari's tafsir;
(
مختصر من تفسير الطبري)

He died in 484 Hijri

 

 

 

 


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