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<blockquote data-quote="Myst" data-source="post: 34512" data-attributes="member: 24"><p><strong>PART 2:</strong></p><p></p><p></p><p>"But al-tabari was a muslim historian?" You’re absolutely right that al-tabari was a Muslim historian, but his work is often considered reliable for several reasons, even when analyzing Islamic history from a scholarly, secular perspective. Let me list them:</p><p></p><ul> <li data-xf-list-type="ul"> <h3><strong>Historical Objectivity</strong>:</h3> While al-Tabari was a Muslim scholar, his approach to history was rigorous and aimed at compiling multiple sources, both Islamic and non-Islamic. Al-Tabari didn't just record the Islamic narrative; he often presented multiple versions of events, some of which were contradictory. This method allowed readers to see different perspectives, including those that were more critical of Islam.<br /> <br /> <br /> Al-Tabari aimed to present a balanced historical account, and his works include narratives from a variety of sources. For example, when discussing early Islamic history, he references Jewish, Christian, and Persian sources, in addition to Islamic traditions. This makes his work particularly useful for understanding the history from various perspectives.<br /> <br /> <br /> <br /> <br /> <br /> <h3><strong>Sources and Documentation</strong>:</h3> Al-Tabari’s <strong>"History of the Prophets and Kings"</strong> (also known as <strong>"Tarikh al-Rusul wa’l-Muluk"</strong>) is an extensive compilation of earlier works. He cites and cross-references his sources carefully, which adds credibility to his work. He didn't simply record what he had heard but gathered reports from earlier scholars and historians.<br /> <br /> <br /> In cases where he was unable to verify certain details, he would state the source of the report, allowing readers to assess the reliability of the information themselves. This transparency is one of the reasons why scholars from various backgrounds respect his work.<br /> <br /> <br /> <h3><strong>Use by Secular Historians</strong>:</h3> Many non-Muslim historians and scholars of Islamic studies cite al-Tabari’s work because of its methodological approach to history. While al-Tabari’s religious views do play a role in his perspective, his work is not overtly biased or apologetic. Modern scholars often compare his reports with other sources to verify their accuracy, and al-Tabari’s accounts are generally found to be corroborated by other historical documents, especially when it comes to the general events and milestones of early Islamic history.<br /> <br /> <br /> <h3><strong>Contextual Analysis</strong>:</h3> Al-Tabari didn’t simply record events; he analyzed them within their historical, cultural, and political contexts. For example, when describing the battles and wars of Prophet Muhammad (SAW), he didn’t just talk about military tactics but also the social and religious impacts of these events. This broader context helps historians assess the motivations and consequences of these events in a way that isn’t strictly limited to the religious narrative.<br /> <br /> <br /> <h3><strong>Historical Continuity</strong>:</h3> Al-Tabari's work is valuable because it provides a <strong>continuity</strong> of Islamic history and includes key figures, places, and events that are corroborated by other historians, both Muslim and non-Muslim. His work is often compared with that of other early Islamic historians and scholars like <strong>Ibn Hisham</strong>, <strong>Ibn Sa'd</strong>, and others to cross-check the details. This cross-referencing approach gives a fuller picture of early Islamic history and allows scholars to validate his accounts.<br /> <br /> <br /> <h3><strong>Critical Readings of Early Islam</strong>:</h3> In his work, al-Tabari does present some critical perspectives, even about the early Muslim community. While his narrative is supportive of the Prophet Muhammad (SAW) and the early Islamic community, al-Tabari doesn’t shy away from recounting the challenges and internal conflicts faced by early Muslims, including disputes over leadership and the political struggles that occurred after the Prophet’s death.<br /> <br /> <br /> <br /> <br /> Hence, using the given evidence and reasoning, prophet muhammad (SAW/PBUH) was NOT a "warlord".</li> </ul></blockquote><p></p>
[QUOTE="Myst, post: 34512, member: 24"] [B]PART 2:[/B] "But al-tabari was a muslim historian?" You’re absolutely right that al-tabari was a Muslim historian, but his work is often considered reliable for several reasons, even when analyzing Islamic history from a scholarly, secular perspective. Let me list them: [LIST] [*][HEADING=2][B]Historical Objectivity[/B]:[/HEADING] While al-Tabari was a Muslim scholar, his approach to history was rigorous and aimed at compiling multiple sources, both Islamic and non-Islamic. Al-Tabari didn't just record the Islamic narrative; he often presented multiple versions of events, some of which were contradictory. This method allowed readers to see different perspectives, including those that were more critical of Islam. Al-Tabari aimed to present a balanced historical account, and his works include narratives from a variety of sources. For example, when discussing early Islamic history, he references Jewish, Christian, and Persian sources, in addition to Islamic traditions. This makes his work particularly useful for understanding the history from various perspectives. [HEADING=2][B]Sources and Documentation[/B]:[/HEADING] Al-Tabari’s [B]"History of the Prophets and Kings"[/B] (also known as [B]"Tarikh al-Rusul wa’l-Muluk"[/B]) is an extensive compilation of earlier works. He cites and cross-references his sources carefully, which adds credibility to his work. He didn't simply record what he had heard but gathered reports from earlier scholars and historians. In cases where he was unable to verify certain details, he would state the source of the report, allowing readers to assess the reliability of the information themselves. This transparency is one of the reasons why scholars from various backgrounds respect his work. [HEADING=2][B]Use by Secular Historians[/B]:[/HEADING] Many non-Muslim historians and scholars of Islamic studies cite al-Tabari’s work because of its methodological approach to history. While al-Tabari’s religious views do play a role in his perspective, his work is not overtly biased or apologetic. Modern scholars often compare his reports with other sources to verify their accuracy, and al-Tabari’s accounts are generally found to be corroborated by other historical documents, especially when it comes to the general events and milestones of early Islamic history. [HEADING=2][B]Contextual Analysis[/B]:[/HEADING] Al-Tabari didn’t simply record events; he analyzed them within their historical, cultural, and political contexts. For example, when describing the battles and wars of Prophet Muhammad (SAW), he didn’t just talk about military tactics but also the social and religious impacts of these events. This broader context helps historians assess the motivations and consequences of these events in a way that isn’t strictly limited to the religious narrative. [HEADING=2][B]Historical Continuity[/B]:[/HEADING] Al-Tabari's work is valuable because it provides a [B]continuity[/B] of Islamic history and includes key figures, places, and events that are corroborated by other historians, both Muslim and non-Muslim. His work is often compared with that of other early Islamic historians and scholars like [B]Ibn Hisham[/B], [B]Ibn Sa'd[/B], and others to cross-check the details. This cross-referencing approach gives a fuller picture of early Islamic history and allows scholars to validate his accounts. [HEADING=2][B]Critical Readings of Early Islam[/B]:[/HEADING] In his work, al-Tabari does present some critical perspectives, even about the early Muslim community. While his narrative is supportive of the Prophet Muhammad (SAW) and the early Islamic community, al-Tabari doesn’t shy away from recounting the challenges and internal conflicts faced by early Muslims, including disputes over leadership and the political struggles that occurred after the Prophet’s death. Hence, using the given evidence and reasoning, prophet muhammad (SAW/PBUH) was NOT a "warlord". [/LIST] [/QUOTE]
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