Tafsir Tabari Bangla 308.pdf BETTER
Tafsir Tabari Bangla 308.pdf
373. ibn jarir at-tabari has, in his history (vol.2, p.1086; also ibn al-athir in his history, vol.4, p.478), related from ‘abd ar-rahman ibn abi layla, al-faqih (the theologian), who was one of those who had risen with (‘abd’ ar-rahman ibn muhammad) ibn al-ash’ath to fight al-hajjaj (ibn yusuf ath-thaqafi), that he (ibn abi layla) was exhorting people to jihad by recalling: on the occasion of encounter with the people of syria i heard amir al-mu’minin, may allah exalt his degree of rank among the righteous and may he reward him the reward of martyrs and men of truth, saying:
for the most part, tabari focuses on the pre-islamic period and the problem of where to place the origins of the world and the events in it. he concludes that these events are all known to the prophets and the righteous and therefore, in the context of the quran, the world and its events have a divine origin.
this theme is prevalent throughout tabari’s work. for example, in the opening of his first volume of translation (tafsir 1:1-15), he asks the question, “where do the worlds stand, and how did they come to be?” he then gives an account of creation in the quran: “the verses from which the creation is derived are …” this theme of divine creation is reiterated in chapter 3 of tafsir 1, which begins, “how did the heavens come into being, and where?” in chapter 8 of tafsir 1, he asks, “how did the world come into being?”
in fact, when he introduces the topic of creation, he simply states, “from the beginning of creation, all creation is in god’s knowledge.” this theme recurs in every chapter of tafsir 1. at the end of the first volume (tafsir 1:62), the question, “what became of the creation of that day?” is posed. in chapter 28 of tafsir 2, he asks, “how did the world begin?” in chapter 12 of tafsir 3, he asks, “where is the first creation of the day?” in chapter 42 of tafsir 3, he asks, “what became of the creation of that day?”
however, volf himself quotes the rhetoric of intolerance which muslims and christians used against each other in early muslim times. (volf, p.v., 1:64-65). volf also mentions the conversion of tribes that were allies to muslims, yet the tribes waged war against them., 1:66-67). a key fact that volf overlooks in his argument is that early muslims called on fellow muslims to slay jews and kill christians ( volf, p., 1:106-109). in islamic history, christians and jews have been among the groups that have waged war against islam. this can be seen in the centuries of war between the muslims and byzantines, and in the crusades led by christians against the muslims.
there is no question that muslims and christians have a long and bloody history of conflict. nor is there any question that the quran calls on muslims to slay jews and christians. in the hadith, the prophet instructed muslims to conquer the infidel, drive out the jews and christians, kill them, and humiliate them (tirmidhi); it has been narrated that he said, ‘i have been ordered to fight the jews and the muslims are supposed to fight the one who denies the messiah (tirmidhi).
he said: “the oppression of the muslims is more grievous to me than the oppression of the other nations, for it is the greatest of sufferers. i dislike the sight of the oppression of the muslims, in which he [the oppressor] beheaded the first martyr, ‘ubaid ibn samir, the first martyr who succumbed to the oppression of the muslims. “but i declare the oppression of the muslims is grievous to me more than the oppression of the other nations, for the oppression of the muslims is the greatest of sufferers, and [they are] the greatest of sufferers. “i dislike the sight of the oppression of the muslims, in which he beheaded the first martyr among them, ‘ubaid ibn samir. “i declare the oppression of the muslims is grievous to me more than the oppression of the other nations for the oppression of the muslims is the greatest of sufferers. and they are the greatest of sufferers. tafsir tabari bangla 308.pdf the question of the islamic origins of the term jihad has been taken up by a number of arabists.in the n.a. 12, tabbara is the most important source, though ibn khaldun has also contributed to modern thought about the concept. r.t.h. griffith.there is no question in my view (based on an examination of the arabic sources) that the conception of jihad is entirely distinct from the spirit of the violent movements known as jihad. 18 although the term jihad has been used in many contexts in pre-modern texts, the term itself may not be used specifically for a “holy war” or “holy war” movement. 19 but it is possible that scholars have associated the concept of jihad with this term because scholars have associated the use of the term jihad with the proper meaning of the term in the pre-modern period. 20 that meaning is related to the word “justa,” which was used for the war against the romans.
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