Tafsir at-TabariIbn Jarir At-Tabari

the Shāfi‘īs—and al-Subkī included a biography of him in Tabaqāt al-Shāfi‘iyya (Biographical Classes of the Shāfi‘īs)—he nevertheless went on to establish an independent school and became a jurist qualified to exercise unrestricted independent reasoning. Thus, in his commentary, we find him reviewing the various jurisprudential opinions, then presenting his own view and substantiating it with evidence. This is plainly evident throughout his commentary.

[8 – Avoiding Interpretation Based on Personal Opinion]

By “opinion,” we mean an assertion arising from personal inclination and unsupported by either transmitted or rational evidence. I began my discussion of his methodology with this point and explained what al-Tabarī meant by interpretation based on personal opinion, using al-Tabarī’s own words in his introduction.

[9 – Championing the Position of the Salaf]

Al-Tabarī (may Allah have mercy on him) was one of the leading authorities of Ahl al-Sunnah wa al-Jamā‘ah. His creed was that of the righteous Salaf, in both its general principles and its details. In his commentary, he confounded the speculative theologians among the Mu‘tazilites, refuted their fallacious arguments, and championed the position of the Salaf with clear evidence and compelling proof. Although his opponents accused him of Shiism and belief in compulsion—charges of which he was innocent—this was nothing more than jealousy on their part.

[10 – Extensive Citation of Isrā’īliyyāt]

Ibn Jarīr transmitted many narratives from the Isrā’īliyyāt. He critically examined some of them but left many others without comment, relying instead on citing their chains of transmission. Those he left unaddressed have been discussed in the footnotes, although, among works of Quranic commentary, his commentary makes the least use of Isrā’īliyyāt and the legends of the People of the Book.

In summary, we may say that al-Tabarī did not content himself merely with recording and imitating the views of his predecessors. Rather, he held independent opinions, supported them with evidence, and rejected what he considered weak,

الشافعية وترجم له السبكي في "طبقات الشافعية" ، إلا أنه أصبح صاحب مذهب مستقل، فصار مجتهدًا مطلقًا، لذلك نجده في تفسيره يستعرض الآراء الفقهية، ثم يدلي برأيه ويدلل له بالحجج، وذلك ظاهر في تفسيره. [٨ - اجتناب التأويل بالرأي] ونقصد بالرأي القول العاري عن الدليل، النابع من الهوى، سواء كان هذا الدليل نقليًّا أم عقليًّا، وقد صدَّرت الكلام عن منهجه بذلك، وبينت ما يعنيه الطبري بالتأويل بالرأي من كلام الطبري نفسه في مقدمته. [٩ - الانتصار للمذهب السلفي] الطبري (رحمه الله) عَلَمٌ من أعلام أهل السنة والجماعة، فعقيدته هي عقيدة السلف الصالح جملة وتفصيلًا، وقد أفحم المتكلمين من المعتزلة في تفسيره، ورد على جدلهم الباطل، وانتصر لمذهب السلف بالحجة الواضحة، والبرهان الساطع، وإن كان خصومه قد اتهموه بما هو برئ منه من التشيع، والجبر، فلا يعدو ذلك إلا أن يكون حسدًا منهم له. [١٠ - الإكثار من الإسرائيليات] نقل ابن جرير من الإسرائيليات الكثير من القصص، وتعرض لبعضها بالنقد، وترك التعليق على كثير منها، معتمدًا على ذكره للسند، وقد تم التعليق في الحواشي على ما تركه، وإن كان تفسيره أقل كتب التفسير سوقًا للإسرائيليات وأساطير أهل الكتاب. وفي الإجمال نستطيع القول: إن الطبري لم يكتف بمجرد تسجيل آراء سابقيه وتقليدهم، بل إنه صاحب رأي مستقل، يشفع رأيه بالدليل، ويرد ما يراه ضعيفًا،

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