When the herald of Muhammad ibn Jarīr’s death arose,
the herald of all the sciences arose.
Their radiant stars came crashing down,
foretelling that their very traces would pass away.
The mantle of deepest, blackest gloom
covered their bright and shining light.
Their lovely meadow became withered stalks,
and then their level plains grew rugged.
O Abū Jafar, you departed praiseworthy,
never flagging in earnest labor and diligent effort,
with full reward for your striving,
and your pursuit of piety duly praised;
thus worthy of eternal abode
in the Garden of Eden, in bliss and joy.

Ibn Durayd (1) said:

In taking him, death did not destroy a mere man;
it destroyed a towering body of knowledge raised in service of the faith.
Through him, the age drank from limpid springs;
now, clouded, it has grown grim-faced.
No—by his radiant days, which were made
a light for knowledge and sanctuaries for piety—

[Al-Tabarī’s Methodology in His Commentary]

To anyone who studies his commentary, Ibn Jarīr al-Tabarī’s methodology stands out for its peerless combination of transmission and critical analysis. He begins his commentary on a verse with reports transmitted from the Prophet (peace and blessings be upon him), as well as those related from the Companions and Successors, through meticulously documented chains of transmission.

This is plainly evident in the formula with which he introduces every verse he interprets:

“Discussion of the Interpretation of God Most High’s Words: Such-and-Such.”

After stating the verse’s overall meaning, he surveys the reports concerning its interpretation. If more than one view has been expressed, he presents those views together with the evidence advanced by their proponents, drawn from both transmission and reasoned analysis. He then examines the various views and gives preference to some over others on the basis of transmitted reports and linguistic evidence—including grammatical inflection,