the various grammatical analyses.

He himself explained his reason for doing so, saying:

“We have only digressed here to explain the various ways in which it may be grammatically parsed—even though our purpose in this book is to elucidate the interpretation of the verses of the Quran—because differences in grammatical analysis entail differences in interpretation. Necessity therefore compelled us to clarify the possible grammatical analyses, so that those seeking its interpretation might discern the possible interpretations in accordance with the differences among those who disagree over its interpretation and recitation.” (1)

In making his assessments, al-Tabarī maintained complete impartiality between the Basran and Kufan schools. He would present the views of both schools and then favor whichever he considered closer to the truth, whether it was the position of the Basran or the Kufan school. He would justify his preference in a compelling manner that could not be refuted by logic.

Al-Tabarī benefited greatly from al-Farrā’s book, The Meanings of the Quran. Al-Farrā was one of the leading Kufan grammarians.

[4 – Extensive Use of Poetic Evidence]

Al-Tabarī frequently cited poetry to clarify the intended meaning, for he knew that poetry was the archive of the Arabs. In this he followed the learned scholar of the Muslim community and interpreter of the Quran, Abd Allah ibn Abbās (may Allah be pleased with him), who used to say:

“If any of you reads something from the Quran and does not know its interpretation, let him seek it in poetry, for poetry is the archive of the Arabs.” (2)

He also said:

“When you ask me about the Arabic language of the Quran, seek it in poetry, for poetry is the archive of the Arabs.” (3)