AL-Mawrid Journal

Leiden's edition of al-Tabari's annals is unique in the history of the publication of Arab heritage. It is undoubtedly one of the greatest, if not the greatest, achievements of Orientalism. There is no doubt that the mention of Leiden's edition calls for a complex emotional mental image, based on commitment, love of science, sincerity, determination, patience, and hard teamwork, generosity, and altruism.
The project of reconstruct, edit, and publish al-Tabari's annals was a joint European project, spanning almost a quarter of a century, and was financed through donations. A team of competent orientalists participated, who together edited nearly ten thousand pages, and worked as unpaid volunteers. Yet a closer examination of the history of the Leiden edition reveals other aspects of missed opportunity, bad luck, and pragmatism. However, the Leiden edition deserves its place as the parent publication of the of al-Tabari's annals, as it is the only critical edition available for the al-Tabari's annals to this day.
This paper is concerned with the history of the Leiden edition, not with the critical evaluation of the Leiden edition. In any case, the critical evaluation of the edition is an independent and broad topic, and it may be better to postpone it until the issuance of the anticipated critical edition of the annals of al-Tabari. This paper is, after all, a page in the history of Orientalism in the second half of the nineteenth century.

The current paper argues that a nation’s identity gets existence once it acquires myths a social group decides necessary to sustain a nationalist sense of belonging. Such myths lay the ground for a simulated common descent for various social fractions. Overtime, the mythical anecdotes get the appearance of exegetical materials for apologetics. In the Muslim case, the religious drive offered the required ground for apologists’ work. Spin Muslims invested in pre-Islamic tribal myths and tales to exegete al-Qur’an, the Muslim sacred Book. To be asserted as a reality, the exegesis should have credence in the form of a chain of transmitters later hallowed as Saints or Just for having embraced Islam earlier. Thereby, the very interpretation evolved soon as sacred as the Text it comments. Now, not just historical events reporters but also Sheikhs (doctors), mosque preachers, and even historiographers recall the exegesis mobilizing all historical evidence to establish its certitude. The apologetic condition needs imagined common descent and real and immediate opponents. The language mirrors this condition since it typified other peoples based on their ethnic and national origin as Arab vs. Alien (a’jami, or “inarticulate

The current paper argues that a nation’s identity gets existence once it acquires myths a social group decides necessary to sustain a nationalist sense of belonging. Such myths lay the ground for a simulated common descent for various social fractions. Overtime, the mythical anecdotes get the appearance of exegetical materials for apologetics. In the Muslim case, the religious drive offered the required ground for apologists’ work. Spin Muslims invested in pre-Islamic tribal myths and tales to exegete al-Qur’an, the Muslim sacred Book. To be asserted as a reality, the exegesis should have credence in the form of a chain of transmitters later hallowed as Saints or Just for having embraced Islam earlier. Thereby, the very interpretation evolved soon as sacred as the Text it comments. Now, not just historical events reporters but also Sheikhs (doctors), mosque preachers, and even historiographers recall the exegesis mobilizing all historical evidence to establish its certitude. The apologetic condition needs imagined common descent and real and immediate opponents. The language mirrors this condition since it typified other peoples based on their ethnic and national origin as Arab vs. Alien (a’jami, or “inarticulate

The current paper argues that a nation’s identity gets existence once it acquires myths a social group decides necessary to sustain a nationalist sense of belonging. Such myths lay the ground for a simulated common descent for various social fractions. Overtime, the mythical anecdotes get the appearance of exegetical materials for apologetics. In the Muslim case, the religious drive offered the required ground for apologists’ work. Spin Muslims invested in pre-Islamic tribal myths and tales to exegete al-Qur’an, the Muslim sacred Book. To be asserted as a reality, the exegesis should have credence in the form of a chain of transmitters later hallowed as Saints or Just for having embraced Islam earlier. Thereby, the very interpretation evolved soon as sacred as the Text it comments. Now, not just historical events reporters but also Sheikhs (doctors), mosque preachers, and even historiographers recall the exegesis mobilizing all historical evidence to establish its certitude. The apologetic condition needs imagined common descent and real and immediate opponents. The language mirrors this condition since it typified other peoples based on their ethnic and national origin as Arab vs. Alien (a’jami, or “inarticulate

Al-Tabari is Muhammad bin Jarir (d. / 310 AH), nicknamed Abu Jaafar. It appeared in his many books, including (Jami’ al-Bayan on the Interpretation of Verses of the Qur’an), (History of the Messengers and Kings), (Tariq al-Hadith), etc.
He wrote poetry, but it is no different from what scholars write. Therefore, he employed poetry in his great book (History of al-Tabari), and he relied on his predecessors who wrote the biography, and it was a building plan based on two parts. However, in his writings on the history of Muslims, he took time from the years to chronicle his events. In our search for his position on the poetry that he cited in his history, we adopted three detours:
The digression, the place, the multiplicity of the names of the poets, the commentary and the pieces were the pillars of the first turn. The authenticity of the text and its documentation are the pillars of the second turn. As for sweetening the text, supporting its point of view, embellishing proverbs, and emphasizing events, they were the pillars of the third turn.
The poetic witness adopted by al-Tabari in his history is divided into four types. She
1- The owner of the witness or his saying. 2- Transformed or processed hair. 3 - Poetry of unknown proportion or saying. 4- Poetry that differs in its proportions or is mixed in it.
And what we conclude is that al-Tabari does not differ from his predecessors in transmitting events and facts, and he has no opinion in what he presents of these events.
Even the poetic witness does not have a critical sense in which he can distinguish between the correct and the incorrect. His motto is what the ancients said is correct.

On the basis of the analysis of three Abbasi caliphs dreams, Al-Mahdi, Al-Rasheed, and Al-Ameen, this paper contends that dreams in “the history of messengers and kings” expose Al-Tabari’s view for events and add anticipation to them

The biography of the Prophet occupied a large and important space in the history of Al-Tabari. That global history which won the satisfaction and approval of previous and later historians, because of the news and the incidents it contained which were a reliable source for everyone who came after Al-Tabari, as he laid the foundation stone in the science of history and represented a school that became famous for centuries known as the Al-Jaririyya School, which had its own methodology and style, did not live up to the rest of the schools over the course of eleven centuries

In this research, I dealt with the grammatical term of the Interpreters, taking the interpretation of al-Tabari as a model, by presenting the one used by al-Tabari and the words and expressions equivalent to it that include the concept itself, and what the Interpreters used in their interpretations of these terms and mentioning those who agreed with al-Tabari and those who disagreed with him, then documenting the term and returning it to its creator if Possibly, and most of these terms often end with Alkhalil; Because he is considered the first source for the terms of both two doctrines, revealing the degree of convergence between them, then revealing the grammarians’ uses of those terms and their functions used by the grammarians who preceded and later on al-Tabari and those who accompanied him from the scholars of his time, and the synonymous terms used by those grammarians, then referring to the grammatical schools and terminology that participated in using or that each doctrine is unique to, and this was done through more than one statistical method.
First: enumeration of terms and their derived expressions that are similar in form and image, then extracting the meaning of those terms and assembling them in one field, then distributing terms with similar meanings that could be consider under one concept and in one field, which is the semantic field, and in this way many things became clear to us, including Al-Tabari's approach in using the term, the terminology he used and their meanings, and many of the results that the research came out with, which we mentioned in the conclusion. Accordingly, each topic is built, so we mention the synonymous terms, giving preference to the word closest to the meaning, then using it as a title for the topic.
Second: Enumeration of the terms in the guidance of the syntactic topics of nominative, accusative and lowering, and accordingly the detectives were arranged,
Third: the enumeration of the nominal, verbal, and literal terms, and accordingly the terms of the categories were arranged, and I tried in the topics to create a balance between the terms in order to give weight to the word that has the closest meaning to the term at al-Tabari or at other grammarians and Interpreters, taking into considerate the most common terms among the grammarians of both schools and grammarians in general in choosing the title of the chapter or The topic.

Whenever Al-Tabiri and his explanation "meaning collecting in Quranic expla- nation" we pay our respectful homage since it includes great language, gram- mar, morphology, and rhetoric. Despite his missing book about readings, Al- Tabari in his explanation analyzed and discussed most of the Quranic readings based on linguistic and grammatical scales, meaning analogy, and extensive reading among readers. Which is an ef- fort that left Al-Tabari and his book in a superior field. Allah's mercy be upon him.
Searching in this topic is complex since it interferes with many fields, because Al-Tabari wrote in many topics thus research will be limited to his explana- tion "meaning collecting" since he dis- cussed many readings in this book and he proved some of them to be right and others to be wrong, before the seven readings appeared after Al-Tabari's death.

The biography of the Prophet occupied a large and important space in the history of Al-Tabari. That global history that won the satisfaction and approval of previous and later historians, because of the news and incidents it contained that were a reliable source for everyone who came after Al-Tabari, as he laid the foundation stone in the science of history and represented a school that became famous for centuries known as the Al-Jaririyya School, which had its own methodology and style, did not live up to the rest of the schools over the course of eleven centuries

The Qur’an commentators have differed in interpreting a number of Qur’anic verses. We analysed Al-Tabari’s stance regarding such different views and found that Al-Tabari was not a real interpreter of the Qur’an. He actually was no more than a narrator. In dealing with the Qur’anic verses, Al-Tabari presents different views of previous interpreters without expressing his own opinion let alone Judging the different views to prefer one view on another. Such a conclusion entails us to reconsider a great deal of the Qur’an interpretations, which became quite popular among Muslims. It also entails us to indicate and highlight the most accurate interpretation in order to unify the word of the nation of monotheism.

Allah has made scholars a reason for preserving his religion, establishing his sharia, and calling for it in belief, say and deed. This was one of their shares in jihad, and that is only because legitimate science is one of the best relatives of the slave to his Lord.
The Islamic nation has been abundant with many scientists in all times Egypt. Scholars who have witnessed good science and good work, dedication in calling for God, communicating his science, jihad therein, imam of imams, older interpreters, modernists, jurists, and historians Sheikh Abba Jaafar Mohammed bin Jarir al-Tabari, who mentions the great scholars of Islam only and says them.
In this article, I will address this imam, because in showing his translation, his biography, and his upbringing, lighting the path of demand, highlighting his jihad, his science, and his standing among the scholars of Islam, an invitation to conduct his way and approach, and in publicizing his monuments and his legacy of literature, urging the people of the time - scientists, adults and young people - to sing and study them, and occupying times by reading, researching and studying them.

In the name of God, the Most Compassionate, the Most Merciful, and may God’s blessings be upon the most honorable of creation and messengers, Muhammad Al-Amin, who was sent as a mercy to the worlds, and upon his family and companions until the Day of Judgment... And after: The history of the Islamic nation witnessed many thinkers in various fields, but the field of human sciences dominated in all its branches On the rest of the fields, especially in the first three centuries of the Muhammadan immigration, due to its close association with the sciences of Islamic law that were revealed to the most honorable of creation, our Prophet Muhammad (PBUH). These sciences were informed by the knowledge and narration of distinguished scholars who vowed themselves to them and watched to preserve them, classify them and stand on their prospects. Among them was Abu Jaafar al-Tabari, whose life witnessed a distinguished scholarly richness in which the arts of knowledge became combined in him, from interpretation, jurisprudence, history, ethics and other fields. And a resource for the sources of Islamic history, there is hardly a book left without it, especially in the section of interpretation, but it relied on the interpretation of Abu Jaafar al-Tabari, and there is hardly a book concerned with history that it did not rely on Abi Jaafar al-Tabari in his book The History of the Messengers and Kings.
Abu Jaafar al-Tabari left behind a legacy of codification, keeping up, and sitting with him. Historians and narrators gave him their pens, but sideways, prompted them to do so by their methods that they adopted in codification.
Perhaps the most important aspect that we did not find that was saturated with research is the presence of Abu Jaafar al-Tabari in the city of peace (Baghdad), so we decided to write these lines, following as best we could the councils and marches of al-Tabari in Baghdad
In harmony with the historical research methodology, this research was divided into an introduction and three topics followed by a conclusion. The first topic included a brief definition of Abu Jaafar al-Tabari, which is a disturbance to the research, but we decided that it be an independent topic, and it included his name, lineage, titles and surnames. As for the second topic, it came to show examples of the diversity of al-Tabari's culture and his councils in Baghdad. As for the third topic, it was concerned with presenting examples of the scientific arguments of Abu Jaafar al-Tabari and the scholars of his time in Baghdad, which were mostly with the Hanbalis.

In Al-Tabiri and cinematographic topic, it has been agreed that the show on cinema and television screens is a cinematographic show, which means presenting animated photography, and that using visual or acoustic ter- minologies goes back to using inac- curate terminologies, because this show is originally about animated photography, cinema wasn't the sev- enth art because there were six kind of arts that came earlier, but rather entered art for it has expressive inde- pendent medium which are pitches. As for drama it's medium is visual act that is performed instantly, moreover, sculpture's medium are vacuum and volume, and so forth. there are many primary arts that are branched into subsidiary arts, for instance sculpture is branched into pottery (ceramic), music in branched into songs, and cinema into television, and so on. The above mentioned was essential in order to discuss Al-Tabari series and the construction of cinematic films since they both act in the same medium which led us to discuss the relation between cinema and history and what are the limits to address history in a cinematic way? Is it for extracting ideals in order to motivate our societies for the better? Or is it to address history in order to promote a specific ideology to prove an insight that is urgent to us in the present or in the future?

And whether history has fixed facts or is it still possible to interpret it? what are the limits for this interpre- tation? And is everything within his- tory worthy of interpretation?

Many cinematography outcomes were handled with ideological malice in order to offend a specific religion, ideology, or a nation. The amount of freedom in historical topics is essen- tial, to make our opinion in history embodied in screens and deserves to be discussed logically, and to face all dramatic moments in the proces- sor event or character, such moments create dramatic and novelistic con- struction of a film or a series.

Al-Tabari's life had many dramatic turning points, some of them are his interpretations of Holly Quran texts, and his discussion of scholars in a book that was specified for this mat- ter, in addition to the conflict between him and the Hanabila for accusing him with Shi'ism because of his writ- ings about Imam Ali bin Abi Talib and Imam Hussein (peace be upon them), which made him write about two of the Righty Guided Caliphs Abi Bakr Al-Siddiq and Al-Farouq Omar bin Al-Khattab (may Allah be pleased with them), to ensure that Is- lam is for every free, open-minded, and learned person. Other dramatic turning points are his relations with the Abbsid and Tulunid authorities, and whether he was an intellectual who address authorities or a muslim who wants to protect Islam and mus- lims in their homelands? Moreover, his resist to make his own doctrine.

Analyzing all of the mentioned above, and discussing the data of this research (Al-Tabari series in its eigh- teen episodes according to cinematic language and narration, and art form) they both assured that discussing his- tory can be reached through a cin- ematic high-level language, cinemat- ic efficient narration, and an artistic form that facilitates proceeding. Thus this research included discussing the historical era for the series through cinematography, by presenting the tale, characters, narrative and nov- elistic construction, and artistic con- struction.

We hope that we stated useful matters, since- for the first time- we are pre- senting our research to a non-artistic magazine, but rather a magazine that is specialized in patrimony, which is the reason that made us explain some of the intuitive matters that would not be mentioned if this researched was presented in a cinematic magazine. May Allah bless and guide.

The scholar Muhammad bin Jarir al-Tabari is one of the personalities who left their mark on the writing of Arab and Islamic history, interpretation, and jurisprudence, and his writings are important and diverse in various fields. Many ancient and modern sources have talked about the biography, life and writings of this great scholar and what religion has enriched history with.
In this research, we reviewed a brief summary of his life, personality, love of science, integrity, and piety. The focus was on his death and the location of his house in Jacob’s yard, and those who sought to define it accurately. And since the preliminary research of those who preceded us was not available, many references and historical and schematic sources were used, with a comparison of sites between the maps of Baghdad in the Abbasid era and the contemporary stage to know the exact location of the tomb, in addition to taking into account the decision reached by a committee specially formed to determine the location of the tomb in The nineties of the last century, headed by Dr. Imad Abdel Salam Raouf, as well as some Sunni endowment documents related to the appropriation of land and the construction of the shrine and its facilities. In addition to the articles and research published in magazines and newspapers.
I attached to the research a map that was drawn by us for the Rusafa region, which includes Adhamiya and its regions, in which ancient and modern features of the region were established, which helped determine the location of the tomb, such as the Mahdi River and the Bardan Bridge near which the tomb is located, according to what was indicated by most of the ancient sources. And the location of his first residence in the locality of Bab Al-Taq, and also indicated on the map the current course of the Tigris River and the extent of its deviation from its old course.
All of the above contributed to verifying and verifying the validity of the current grave site in Al-Rahbi Garden in Al-Nassah district in Al-Adhamiya in Baghdad.

The Iraqi prominent historian Dr. Ali Jawad was well-known for writing his most popular book "Arab History pre Islam" which he revised and added to it after years of being issued, so that it became a huge historical encyclope- dia named as "The Elaboration of Arab History pre Islam" which is consid- ered- nowadays- the most important and reliable source in studying this era in history. We are fortunate to be able to achieve another written encyclope- dia which was accomplished by Dr. Ali Jawad in his last years, named as "The Elaboration in Arab History in Islam", chronicling the era of the prophet and the events of the first four decades af-ter AH, that we reached advanced stag- es in achieving it.

We and Al-Mawrid Journal are thrilled to dedicate the journal's first quarterly issue this year for Al-Tabari, to involve its readers in a chapter that hasn't been published from this manuscript named as "the start of Al-Ridda", Al-Tabari's novels were the main historical source to fulfill the journal's managing edi- tor invitation Mr. Hussein Muhammad Ajeel.

Al-Tabari's history is considered as one of the most important resources that Dr. Jawad Ali in this chapter, which was mentioned by him for more than 20 times, and was also mentioned in foot notes for 38 times, as for he is one of the most historians who wrote about Al- Ridda events, and because he present us- as Jawad Ali argued- old original texts. Thus he described his in-depth research for these events by saying: "I cannot find one historian among those who wrote about Al-Ridda reached the way that Al-Tabari wrote in".

Before we include the revised text- which we supply with defining foot- notes that we distinguished from the author's footnotes- we summarized the scholarly biography of Dr. Jawad Ali, and we also mentioned his most promi-nent printed and scripted monuments, we further discussed about "The Elabo- ration in Arab History in Islam" manu- script, how we found it, presented a de- scription for the origin of this written chapter, explained our steps in achiev- ing it, then we discussed Dr. Jawad Ali's evaluation for Al-Tabari's role in docu- menting Al-Ridda events by mention- ing his point of view-as a contemporary historian- about Al-Ridda and his own analysis for it. we concluded this re- search with a summarized conclusion followed by graphic patterns from the manuscript.