—the renowned History of Nations and Kings—as well as a Quranic commentary the like of which no one had ever composed, and a work he entitled Tahdhīb al-Āthār (The Refinement of Reports). I have never seen another work comparable to it in its field, though he did not complete it. He also wrote many works on the principles and branches of jurisprudence, made selections from the opinions of the jurists, and held unique positions on various questions that were preserved from him (1).”

After borrowing Jāmi‘ al-Bayān (The Comprehensive Exposition) from Abū Bakr ibn Bālawayh and returning it years later, Ibn Khuzayma said, “I have examined it from beginning to end, and I know of no one on the face of the earth more learned than Ibn Jarīr” (2).

Al-Husayn ibn Alī al-Tamīmī said:

“When I returned from Baghdad to Nishapur, Ibn Khuzayma asked me, ‘From whom did you hear hadith in Baghdad?’ I named a number of those from whom I had heard. He then asked, ‘Did you hear anything from Muhammad ibn Jarīr?’ I replied, ‘No.’ He said, ‘Had you heard from him, it would have been better for you than all the others from whom you heard’ (3).”

Abū Hāmid al-Isfarāyīnī said, “If a man were to travel to China in order to obtain Muhammad ibn Jarīr’s Quranic commentary, it would not be too much” (3).

Shaykh al-Islām Ibn Taymiyya said, “Of the Quranic commentaries in people’s hands, the most reliable is The Quranic Commentary of Muhammad ibn Jarīr al-Tabarī. He reports the views of the early generations through established chains of transmission; it contains no religious innovation, nor does he transmit from impugned authorities such as Muqātil ibn Bukayr and al-Kalbī” (4).

The hadith master Jalāl al-Dīn al-Suyūtī said of al-Tabarī’s commentary, “His book is the most distinguished of all Quranic commentaries