Tabarî or Muhammad Ben Jarîr Ben Yazîd Al-Imâm abû Ja `far At-Tabarî (Arab: rear RTL محمدبنجريربنيزيدالإمامأبوجعفرالطبري) was born in 839 with the Tabaristan what is worth its At-Tabarî nickname to him. It is one of earliest and the most famous historians and exégète of Persian Coran and Musulman. It was in the tradition sunnite, and passed the essence of its life to Baghdad, writing all its works in Arab.

Before its seven years, he had learned whole Coran by heart, during the two years which followed he had finished the study of the traditional collections of Hadith S. He left the family home at 12 years to go to study. Before the 17 years age it left for Baghdad. There it hoped to be able to meet Ahmed Ben Hanbal but this one died little of time before its arrival. After one year in Baghdad, it went in the south of the Iraq where it studied with Kufa and with Bassora. There returned then to Baghdad to remain eight years there.

It left again travels from there, but this time to discover the Syria, the Palestine and the Egypt. Towards 870 Tabarî returns to Baghdad to spend there the fifty three years which follow, until its death in 923. This last stay in Baghdad was intersected with some return tickets towards Tabaristan and by a pilgrimage with Mecque.

Its works

Tabarî wrote books touching with almost all the fields of the Moslem life: history, comment of the Coran (Arab: rear RTL تَفْسِير tafsīr , “interpretation”), collection of Hadith S, comments of right (rear RTL فقه Fiqh , “right”, “jurisprudence”). It was also interested in medicine benefitting from its knowledge to prescribe remedies for his friends and students. Its to tafsir was published in 896 and 930. This to tafsir was going to become one of most known work of this kind. It would have been much longer than them: 3000 current printed pages.

The chronicle, history of the prophets and the kings

The History of the prophets and the kings reports the history of the world since creation until the birth of Mahomet, then the history of the Muslim world during the first three centuries of the hégire. Its book is used as reference to all its successors.

This work written in Arabic was translated into Persan into 963, it is a “shortened” version, where the references and the quotations of the sources were removed, and where the multiple versions of the same event were removed. This version was then translated into Turkish, then in Arabic. Even in this version there is no critical examination, when there are two versions of the same event it is satisfied to mention them both in a parallel way: the facts and the legends are treated with equality.

This version Persian was translated into French by Hermann Zotenberg and was published for the first time in 1874. Although “shortened” it represents approximately: 1500 printed pages.

Previously, the Chronic of Abou-Djafar Mohammed Tabari, wire of Djarir, wire of Yezid, translated on the version Persian of Abou-Ali Mohammed Belami, wire of Muhammed, wire of Abd-Allah, according to the manuscripts of the Library of the King was translated into French by Louis Dubeux in 1836.

The version of Zotenberg

The version of Zotenberg comprises six parts:

Creation with David

For the first four parts the religious point of view is prevalent. For all the periods preceding Islam the account by Tabarî brings back a crowd of legends to which the Moslem authors refer.

Of Solomon to the fall of the Sassanides

In this part of the account, Tabarî tells, inter alia, the history of Alexandre the “Bicornu” which it compares to Alexandre Large the and with the character of Coran Dhû' l-Qarnâine (rear RTL ذوالقرنين, that which has horns ) quoted in the sourate XVIII ( the cave الكهف). Tabari gives a clever explanation: “Alexandre is called Dhû' l-Qarnâine for this reason which it went from an end to the other of the world. The word “qarn” wants to say horn, and one calls the ends of the worlds horns. He, having gone at the two ends of the world, as well with the East as in the Occident, one calls it Dhû' l-Qarnâine. ”

It however has some doubts about its own interpretation, it specifies that: “ the commentators are not there agreement above about Dhû' l-Qarnâine ”.

Several Moslem theologists and historians - of which Have-Suhayliy (13th century), Ibn Taymiyyah (14th century) and Al-Maqrîziy (15th century) - refute the idea according to which Dhû' l-Qarnâine would be Alexandre, and make go up the Koranic character at the time of Abraham. Nevertheless the name of that which has horns , given to Alexandre the Large one can be explained by its title of priest of Ammon and its representation on the Drachme S with horns of ram (the Greek currencies circulated in all the the Middle East until the reign of Abd Al-Malik).

Muhammad the seal of the prophets

Tabarî is an important source for the account of the life of the prophet. It reports only what seems to him confirmed by the Coran or of strong traditions through the Hadith S. That makes an account not deprived of marvellous but which wants to remain “critical”.

The first four caliphs

The opposition between `Ali and Abû Bakr is rather clearly seen side sunnite. the Sunnites do not recognize the beyah (allegiance) with `Alî at the time of the last pilgrimage of the prophet.

The caliphs Omeyyades

For the history of the Omeyyades, the Chronicle remains the most invaluable source of our knowledge.

The caliphs Abbassides

The history of Abbassides stops in 862 by the reign of Al-Mu' tazz. The following caliph Al-Muhtadi is only quoted.

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