Al-Tabari and his Aqeedah

His approach to Allah's Attributes

ولله تعالى ذكره أسماءٌ وصفاتٌ جاء بها كتابه، وأخبر بها نبيه صلى الله عليه وسلم أمته، لا يسع أحداً من خلق الله قامت عليه الحجة بأن القرآن نزل به، وصح عنده قول رسول الله صلى الله عليه وسلم فيما روي عنه به الخبر منه خلافه؛ فإن خالف ذلك بعد ثبوت الحجة عليه به من جهة الخبر على ما بينت فيما لا سبيل إلى إدراك حقيقة علمه إلا حساً؛ فمعذورٌ بالجهل به الجاهل. لأن علم ذلك لا يدرك بالعقل، ولا بالروية والفكرة. وذلك نحو إخبار الله تعالى ذكره إيانا أنه سميعٌ بصيرٌ، وأن له يدين لقوله: {بل يداه مبسوطتان} . وأن له يميناً لقوله: {والسموات مطويات بيمينه} . وأن وله وجهاً لقوله: {كل شيء هالك إلا وجهه} ، وقوله: {ويبقى وجه ربك ذو الجلال والإكرام} . وأن له قدماً لقول رسول الله صلى الله عليه وسلم: ((حتى يضع الرب قدمه فيها)) . يعني جهنم. وأنه يضحك إلى عبده المؤمن لقول النبي صلى الله عليه وسلم للذي قتل في سبيل الله: ((إنه لقي الله عز وجل وهو يضحك إليه)) . وأنه يهبط كل ليلةٍ وينزل إلى السماء الدنيا، لخبر رسول الله صلى الله عليه وسلم. وأنه ليس بأعور لقول النبي صلى الله عليه وسلم، إذ ذكر الدجال فقال: ((إنه أعور، وإن ربكم ليس بأعور)) . وأن المؤمنين يرون ربهم يوم القيامة بأبصارهم، كما يرون الشمس ليس دونها غيايةٌ، وكما يرون القمر ليلة البدر؛ لقول النبي صلى الله عليه وسلم. وأن له أصابع؛ لقول النبي صلى الله عليه وسلم: ((ما من قلب إلا وهو بين إصبعين من أصابع الرحمن)) . ١٦- فإن هذه المعاني التي وصفت، ونظائرها، مما وصف الله عز وجل بها نفسه، أو وصفه بها رسوله صلى الله عليه وسلم مما لا تدرك حقيقة علمه بالفكر والروية. ولا نكفر بالجهل بها أحداً إلا بعد انتهائها إليه.
[ص١٣١-١٣٩ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "And to Allah, the Exalted, belong names and attributes as mentioned in His Book and conveyed by His Prophet (ﷺ) to his nation. It is not permissible for anyone among God's creation—upon whom the evidence has been established that the Quran was revealed and that the sayings of the Messenger of Allah (ﷺ) regarding these matters have been authentically reported—to reject them. Whoever opposes these after the proof has been made clear to them through authentic reports, in matters where the true nature of such knowledge cannot be comprehended except through direct revelation, is excused in their ignorance. This is because such knowledge cannot be attained by intellect, contemplation, or reasoning alone. This includes, for example, Allah's informing us that He is All-Hearing and All-Seeing; that He has two hands, as stated in: "Rather, both His hands are extended" [Quran 5:64]; that He has a right hand, as mentioned in: "The heavens will be folded in His right hand" [Quran 39:67]; and that He has a face, as mentioned in: "Everything will perish except His Face" [Quran 28:88] and "The Face of your Lord, full of majesty and honor, will endure" [Quran 55:27]. It also includes that He has a Foot, as reported in the saying of the Messenger of Allah (ﷺ): "Until the Lord places His Foot in it (Hell)." It is also reported that He descends every night to the lowest heaven, based on the statement of the Messenger of Allah (ﷺ). It is stated that He is not one-eyed, as the Prophet (ﷺ) said when describing the Dajjal: "He is one-eyed, and your Lord is not one-eyed." The believers will see their Lord on the Day of Resurrection with their own eyes, just as they see the sun without obstruction and as they see the full moon on a clear night, as mentioned by the Prophet (ﷺ). It is also mentioned that He has fingers, as the Prophet (ﷺ) said: "There is no heart except that it is between two fingers of the Merciful." These meanings and similar descriptions by which Allah, the Exalted, described Himself, or by which His Messenger (ﷺ) described Him, are beyond the grasp of intellect, contemplation, and reasoning. We do not declare someone a disbeliever due to ignorance of these matters unless the evidence has reached them. [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 131-139]

١٧- فإن قال لنا قائلٌ: فما الصواب من القول في معاني هذه الصفات التي ذكرت، وجاء ببعضها كتاب الله –عز وجل- ووحيه، وجاء ببعضها رسول الله صلى الله عليه وسلم. قيل: الصواب من هذا القول عندنا، أن نثبت حقائقها على ما نعرف من جهة الإثبات ونفي التشبيه، كما نفى ذلك عن نفسه –جل ثناؤه- فقال: {ليس كمثله شيء وهو السميع البصير} . فيقال: الله سميعٌ بصيرٌ، له سمعٌ وبصرٌ؛ إذ لا يعقل مسمى سميعاً بصيراً في لغةٍ ولا عقلٍ في النشوء والعادة والمتعارف إلا من له سمعٌ وبصرٌ.
[ص١٤٠ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "If someone were to ask us: What is the correct understanding of the meanings of these attributes that have been mentioned, some of which are found in the Book of Allah, the Almighty, and His revelation, and some of which were brought by the Messenger of Allah (ﷺ)? It is said: The correct understanding of this, in our view, is that we affirm their Haqiqa as we know them through affirmation, and to negate resemblance, just as He, Glorified and Exalted, negated for Himself when He said: "There is nothing like Him, and He is the All-Hearing, the All-Seeing" [Quran 42:11]. It is said: Allah is the All-Hearing, the All-Seeing, with hearing and sight, for there is no concept of hearing and seeing in any language, reason, or natural understanding that can be attributed except to the one who possesses hearing and sight." [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 140]

١٨- وبعد، فإن سميعاً اسمٌ مبنيٌ من سمع، وبصيرٌ من أبصر؛ فإن يكن جائزاً أن يقال: سمع وأبصر من لا سمع له ولا بصر، إنه لجائزٌ أن يقال: تكلم من لا كلام له، ورحم من لا رحمة له، وعاقب من لا عقاب له. وفي إحالة جميع الموافقين والمخالفين أن يقال: يتكلم من لا كلام له، أو يرحم من لا رحمة له، أو يعاقب من لا عقاب له، أدل دليلٍ على خطأ قول القائل: يسمع من لا سمع له، ويبصر من لا بصر له.
[ص١٤١ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "Moreover, Sami' is a name derived from "hearing" (Sama'), and Basir is derived from "seeing" (Absar); if it were possible to say "hearing" and "seeing" of one who has no hearing or sight, then it would be possible to say "speaking" of one who has no speech, "mercy" of one who has no mercy, and "punishment" of one who has no punishment. In refuting both the agreement and disagreement of others, to say that one who has no speech can speak, or one who has no mercy can show mercy, or one who has no punishment can punish, is the clearest evidence of the error of the statement that "one who has no hearing can hear" or "one who has no sight can see." [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 141]

فنثبت كل هذه المعاني التي ذكرنا أنها جاءت بها الأخبار والكتاب والتنزيل على ما يعقل من حقيقة الإثبات، وننفي عنه التشبيه؛ فنقول: يسمع –جل ثناؤه- الأصوات، لا بخرقٍ في أذنٍ، ولا جارحةٍ كجوارح بني آدم. وكذلك يبصر الأشخاص ببصرٍ لا يشبه أبصار بني آدم التي هي جوارحٌ لهم. وله يدان ويمينٌ وأصابع، وليست جارحةً، ولكن يدان مبسوطتان بالنعم على الخلق، لا مقبوضتان عن الخير. ووجهٌ لا كجوارح الخلق التي من لحم ودم. ونقول: يضحك إلى من شاء من خلقه. ولا نقول: إن ذلك كشر عن أسنان. ويهبط كل ليلةٍ إلى السماء الدنيا. فمن أنكر شيئاً مما قلنا من ذلك، قلنا له: إن الله تعالى ذكره يقول في كتابه: {وجاء ربك والملك صفاً صفاً} . وقال: {هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام} . وقال: {هل ينظرون إلا أن تأتيهم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك} . فهل أنت مصدقٌ بهذه الأخبار، أم أنت مكذبٌ بها؟ (أ) فإن زعم أنه بها مكذب، سقطت المناظرة بيننا وبينه من هذا الوجه. (ب) وإن زعم أنه بها مصدقٌ، قيل له: فما أنكرت من الخبر الذي روي عن رسول الله صلى الله عليه وسلم: ((أنه يهبط إلى السماء الدنيا فينزل إليها)) ؟
[ص١٤٢ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "We affirm all these meanings that we have mentioned, which have been brought by the reports, the Book, and the revelation, according to the Haqiqa of affirmation, and we negate any similarity to creation. We say: He (Glory be to Him) hears sounds, not through a hole in an ear, nor through a physical organ like the limbs of the children of Adam. Likewise, He sees individuals with a sight that does not resemble the sight of the children of Adam who see through a bodily organ. He has two hands, a right hand, and fingers, but they are not physical limbs. Rather, His two hands are outstretched with blessings to creation, not withheld from good. He has a face, but it is not like the limbs of creation that are made of flesh and blood. We say that He laughs at whomever He wills from His creation. But we do not say that this is exposing teeth. He descends every night to the lowest heaven." [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 142]

فمن أنكر شيئاً مما قلنا من ذلك، قلنا له: إن الله تعالى ذكره يقول في كتابه: {وجاء ربك والملك صفاً صفاً} . وقال: {هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام} . وقال: {هل ينظرون إلا أن تأتيهم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك} . فهل أنت مصدقٌ بهذه الأخبار، أم أنت مكذبٌ بها؟ (أ) فإن زعم أنه بها مكذب، سقطت المناظرة بيننا وبينه من هذا الوجه. (ب) وإن زعم أنه بها مصدقٌ، قيل له: فما أنكرت من الخبر الذي روي عن رسول الله صلى الله عليه وسلم: ((أنه يهبط إلى السماء الدنيا فينزل إليها)) ؟ ١٩- فإن قال: أنكرت ذلك؛ أن الهبوط نقلة، وأنه لا يجوز عليه الانتقال من مكانٍ إلى مكان؛ لأن ذلك من صفات الأجسام المخلوقة! قيل له: فقد قال –جل ثناؤه-: {وجاء ربك والملك صفاً صفاً} فهل يجوز عليه المجيء؟ فإن قال: لا يجوز ذلك عليه، وإنما معني هذا القول: وجاء أمر ربك. قيل: قد أخبرنا –تبارك وتعالى- أنه يجيء هو والملك؛ فزعمت أنه يجيء أمره لا هو؛ فكذلك تقول: إن الملك لا يجيء، إنما يجيء أمر الملك لا الملك؛ كما كان معنى مجيء الرب –تبارك وتعالى- مجيء أمره. فإن قال: لا أقول ذلك في الملك، ولكني أقول في الرب. قيل له: فإن الخبر عن مجيء الرب –تبارك وتعالى- والملك خبرٌ واحدٌ، فزعمت في الخبر عن الرب –تعالى ذكره- أنه يجيء أمره لا هو؛ فزعمت في الملك أنه يجيء بنفسه لا أمره، فما الفرق بينك وبين من خالفك في ذلك، فقال: بل الرب هو الذي يجيء، فأما الملك فإنما يجيء أمره لا هو بنفسه؟! فإن زعم أن الفرق بينه وبينه: أن الملك خلقٌ لله جائزٌ عليه الزوال والانتقال، وليس ذلك على الله جائزاً. قيل له: وما برهانك على أن معنى المجيء والهبوط والنزول هو النقلة والزوال، ولا سيما على قول من يزعم منكم أن الله –تقدست أسماؤه- لا يخلو منه مكانٌ. وكيف لم يجز عندكم أن يكون معنى المجيء والهبوط والنزول بخلاف ما عقلتم من النقلة والزوال من القديم الصانع، وقد جاز عندكم أن يكون معنى العالم والقادر منه بخلاف ما عقلتم ممن سواه، بأنه عالمٌ لا علم له، وقادرٌ لا قدرة له؟ وإن كنتم لم تعقلوا عالماً إلا له علمٌ، وقادراً إلا له قدرةٌ، فما تنكرون أن يكون صائباً لا مجيء له، وهابطاً لا هبوط له ولا نزول له، ويكون معنى ذلك وجوده هناك مع زعمكم أنه لا يخلو منه مكانٌ! ٢٠- فإن قال لنا منهم قائلٌ: فما أنت قائلٌ في معنى ذلك؟ قيل له: معنى ذلك ما دل عليه ظاهر الخبر، وليس عندنا للخبر إلا التسليم والإيمان به، فنقول: يجيء ربنا –جل جلاله- يوم القيامة والملك صفاً صفاً، ويهبط إلى السماء الدنيا وينزل إليها في كل ليلةٍ، ولا نقول: معنى ذلك ينزل أمره؛ بل نقول: أمره نازلٌ إليها كل لحظةٍ وساعةٍ وإلى غيرها من جميع خلقه الموجودين ما دامت موجودةً. ولا تخلو ساعةٌ من أمره فلا وجه لخصوص نزول أمره إليها وقتاً دون وقتٍ، ما دامت موجودةً باقيةً. وكالذي قلنا في هذه المعاني من القول: الصواب من القيل في كل ما ورد به الخبر في صفات الله عز وجل وأسمائه تعالى ذكره بنحو ما ذكرناه.
[ص١٤٢-١٤٧ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "Whoever denies anything of what we have stated, we say to him: Verily, Allah (Glory be to Him) says in His Book: {And your Lord has come, and the angels in rows upon rows} [Quran 89:22]. And He said: {Do they wait for anything but that Allah should come to them in canopies of clouds?} [Quran 2:210]. And He said: {Do they wait for anything but that the angels should come to them or your Lord should come or some of the signs of your Lord?} [Quran 6:158]. So, do you believe in these reports, or do you disbelieve in them? (a) If he claims to disbelieve in them, the debate between us and him ends on this point. (b) If he claims to believe in them, we ask him: What do you deny about the report narrated from the Messenger of Allah (ﷺ), that: "He descends to the lowest heaven every night"? If he says: I deny that; that descent is a movement, and it is not permissible for Him to transition from one place to another, because that is a characteristic of created bodies. We say to him: But Allah (Glory be to Him) has said: {And your Lord comes, and the angels in rows upon rows} [Quran 89:22]. Is it not permissible for Him to come? If he says: It is not permissible for Him, and what this means is that "His command has come." We reply: We have been informed by Allah (Blessed and Exalted) that He comes with the angels; so if you claim that it is His command that comes, not Him, then you would say that the angels do not come themselves, but only their command comes—just as you claim about the coming of Allah’s command. If he then says: I do not say this about the angels, but I say this about the Lord. We say: But the report about the coming of the Lord (Glory be to Him) and the angels is the same report. If you claimed about the Lord that His command comes, and you claimed about the angels that they themselves come, then what difference is there between you and someone who disagrees with you, saying: "No, the Lord Himself comes, while the angels’ command is what comes, not the angels themselves"? If he claims that the difference between him and them is that the angels are created by Allah and it is possible for them to disappear or transition, whereas this is not possible for Allah, we say: What is your proof that the meaning of coming and descending is a transition or change, especially with the belief among some of you that Allah (Blessed and Exalted) is not absent from any place? And how is it not possible for you that the meaning of coming and descending is not the same as what you understood from the transition and change of created beings, when you have accepted that Allah (Glory be to His Name) is both All-Knowing and All-Powerful, unlike anyone else, with knowledge that is not like their knowledge, and power that is not like their power? And if you have never understood knowledge except as having knowledge, and power except as having power, why do you reject that He may be described as coming without literal coming, descending without literal descending, and yet you believe that His presence is real in every place as you believe that no place is empty of Him? If one of them says to us: What do you say about the meaning of this? We say to him: The meaning of this aligns with what is indicated by the apparent meaning of the report. We accept and believe in the report as it is, so we say: Our Lord (Glory be to Him) will come on the Day of Judgment, and the angels will be in rows upon rows. He descends to the lowest heaven and descends to it every night. We do not say that this means His command descends; rather, we say His command descends to it every moment and hour, and to all of His creation as long as they exist. There is no particular time for His command to descend, as long as the creation remains. The same applies to what we have said about these meanings: the correct position on every reported statement concerning the attributes and names of Allah (Glory be to Him) we have outlined. [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 142-147]

Allah speaks with letter and sound

١٨- وبعد، فإن سميعاً اسمٌ مبنيٌ من سمع، وبصيرٌ من أبصر؛ فإن يكن جائزاً أن يقال: سمع وأبصر من لا سمع له ولا بصر، إنه لجائزٌ أن يقال: تكلم من لا كلام له، ورحم من لا رحمة له، وعاقب من لا عقاب له. وفي إحالة جميع الموافقين والمخالفين أن يقال: يتكلم من لا كلام له، أو يرحم من لا رحمة له، أو يعاقب من لا عقاب له، أدل دليلٍ على خطأ قول القائل: يسمع من لا سمع له، ويبصر من لا بصر له.
[ص١٤١ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "Moreover, Sami' is a name derived from "hearing" (Sama'), and Basir is derived from "seeing" (Absar); if it were possible to say "hearing" and "seeing" of one who has no hearing or sight, then it would be possible to say "speaking" of one who has no speech, "mercy" of one who has no mercy, and "punishment" of one who has no punishment. In refuting both the agreement and disagreement of others, to say that one who has no speech can speak, or one who has no mercy can show mercy, or one who is punishing cannot punish, is the clearest evidence of the error of those who say that "one who has no hearing can hear" or "one who has no sight can see." [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 141]

وأنه الصمد الذي ليس كمثله شيءٌ: العالم الذي أحاط بكل شيء علمه، والقادر الذي لا يعجزه شيءٌ أراده، والمتكلم الذي لا يجوز عليه السكوت. وأن يعلم أن له علماً لا يشبهه علوم خلقه، وقدرةً لا تشبهها قدرة عباده، وكلاماً لا يشبهه كلام شيء سواه. وأنه لم يزل له العلم والقدرة والكلام.
[ص١٢٧ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "That He is the Self-Sufficient (al-Samad), unlike anything else. He is the All-Knowing, whose knowledge encompasses everything; the All-Powerful, for whom nothing He wills is beyond reach; and the Speaker, to whom silence does not apply. One must know that He possesses knowledge unlike the knowledge of His creation, power unlike the power of His servants, and speech unlike the speech of anything else. He has always possessed knowledge, power, and speech." [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 127]

Al-Tabari clearly affirms literal speech for Allah, and that the opposite of speech is silence.

Asha'irah believe that Allah does not speak and that He cannot be silent as well. This is a pure contradiction, as they say He speaks internally and thus is not silent. Anyone with sound intellect would see that this is a ridiculous claim.

واحتجوا بقول العرب: ":أرى في نفسك كلاماً، وفي وجهك كلاماً" ٢. فألجأهم الضيق مما يدخل عليهم في مقالتهم إلى أن قالوا: الأخرس متكلم، وكذلك الساكت والنائم، ولهم في حال الخرس والسكوت والنوم كلام هم متكلمون به، ثم أفصحوا بأن الخرس والسكوت والآفات المانعة من النطق ليست بأضداد الكلام، وهذه مقالة تبين فضيحة قائلها في ظاهرها من غير رد عليه. ومن علم منه خرق إجماع الكافة ومخالفة كل عقلي وسمعي قبله لم يناظر بل يجانب، ويقمع، ولكن لما عدم من ينظر في أمر المسلمين محنّا ٣ بالكلام مع من٤ ينبغي أن يلحق بالمجانين.
[ص١٢٢ - كتاب رسالة السجزي إلى أهل زبيد في الرد على من أنكر الحرف والصوت]

Imam al-Sijzi said: "They (Asha'irah) argued based on the Arabic expression: 'I see speech in your soul, and speech in your face.' They were driven by the constraints of their argument to say: 'The mute is a speaker, just like the silent and the sleeping. Even in their state of muteness, silence, or sleep, they have speech—they are speaking through their silence.' They then explained that muteness, silence, and other impediments to speech are not opposites of speech itself. This statement exposes the fallacy of those who made it, without needing a rebuttal. And anyone who is known to have violated the consensus of the masses and contradicted all reason and hearing before him should not be debated, but should be avoided and suppressed. However, when there is a lack of someone to consider the affairs of the Muslims, we are forced to engage in discussion with those who should be considered among the insane." [Kitaab Risalah al-Sijzi ilaa Ahl-Zabid - Page 122]

The Quran is not created

٣٢٥ - أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ قِرَاءَةً عَلَيْهِ , قَالَ: أَخْبَرَنَا الْقَاضِي أَبُو بَكْرٍ أَحْمَدُ بْنُ كَامِلٍ قَالَ: قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ جَرِيرٍ: " فَأَوَّلُ مَا نَبْدَأُ فِيهِ الْقَوْلَ مِنْ ذَلِكَ كَلَامُ اللَّهِ عَزَّ وَجَلَّ وَتَنْزِيلُهُ؛ إِذْ كَانَ مِنْ مَعَانِي تَوْحِيدِهِ. فَالصَّوَابُ مِنَ الْقَوْلِ فِي ذَلِكَ عِنْدَنَا أَنَّهُ كَلَامُ اللَّهِ عَزَّ وَجَلَّ غَيْرُ مَخْلُوقٍ كَيْفَ كُتِبَ , وَكَيْفَ تُلِيَ , وَفِي أَيِّ مَوْضِعٍ قُرِئَ , فِي السَّمَاءِ وُجِدَ أَوْ فِي الْأَرْضِ حَيْثُ حُفِظَ , فِي اللَّوْحِ الْمَحْفُوظِ كَانَ مَكْتُوبًا أَوْ فِي أَلْوَاحِ صِبْيَانِ الْكَتَاتِيبِ مَرْسُومًا , فِي حَجَرٍ نُقِشَ أَوْ فِي وَرَقٍ خُطَّ , فِي الْقَلْبِ حُفِظَ أَوْ بِاللِّسَانِ لُفِظَ , فَمَنْ قَالَ غَيْرَ ذَلِكَ أَوِ ادَّعَى أَنَّ قُرْآنًا فِي الْأَرْضِ أَوْ فِي السَّمَاءِ سِوَى الْقُرْآنِ ⦗٢٠٧⦘ الَّذِي نَتْلُوهُ بِأَلْسِنَتِنَا وَنْكَتُبُهُ فِي مَصَاحِفِنَا , أَوِ اعْتَقَدَ غَيْرَ ذَلِكَ بِقَلْبِهِ أَوْ أَضْمَرَهُ فِي نَفْسِهِ أَوْ قَالَ بِلِسَانِهِ دَايِنًا بِهِ؛ فَهُوَ بِاللَّهِ كَافِرٌ حَلَالُ الدَّمِ وَبَرِيءٌ مِنَ اللَّهِ , وَاللَّهُ بَرِيءٌ مِنْهُ؛ لِقَوْلِ اللَّهِ جَلَّ ثَنَاؤُهُ: {بَلْ هُوَ قُرْآنٌ مَجِيدٌ فِي لَوْحٍ مَحْفُوظٍ} [البروج: ٢٢] , وَقَالَ وَقَوْلُهُ الْحَقُّ: {وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ} [التوبة: ٦] , فَأَخْبَرَنَا جَلَّ ثَنَاؤُهُ أَنَّهُ فِي اللَّوْحِ الْمَحْفُوظِ مَكْتُوبٌ , وَأَنَّهُ مِنْ لِسَانِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَسْمُوعٌ , وَهُوَ قُرْآنٌ وَاحِدٌ مِنْ مُحَمَّدٍ مَسْمُوعٌ , وَفِي اللَّوْحِ الْمَحْفُوظِ مَكْتُوبٌ , وَكَذَلِكَ فِي الصُّدُورِ مَحْفُوظٌ , وَبِأَلْسُنِ الشُّيُوخِ وَالشُّبَّانِ مَتْلُوٌّ , فَمَنْ رَوَى عَنَّا , أَوْ حَكَى عَنَّا , أَوْ تَقَوَّلَ عَلَيْنَا , أَوِ ادَّعَى عَلَيْنَا أَنَّا قُلْنَا غَيْرَ ذَلِكَ , فَعَلَيْهِ لَعْنَةُ اللَّهِ وَغَضَبُهُ , وَلَعْنَةُ اللَّاعِنِينَ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ , لَا يَقْبَلُ اللَّهُ مِنْهُ صَرْفًا وَلَا عَدْلًا , وَهَتَكَ سِتْرَهُ وَفَضَحَهُ عَلَى رُءُوسِ الْأَشْهَادِ {يَوْمَ لَا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ} [غافر: ٥٢] وَالْقَوْلُ فِي أَلْفَاظِ الْعِبَادِ بِالْقُرْآنِ فَلَا أَثَرَ فِيهِ أَعْلَمُهُ عَنْ صَحَابِيٍّ مَضَى , وَلَا عَنْ تَابِعِيٍّ قَفَى إِلَّا عَمَّنْ فِي قَوْلِهِ الشِّفَاءُ وَالْغِنَا رَحْمَةُ اللَّهُ عَلَيْهِ وَرِضْوَانُهُ وَفِي اتِّبَاعِهِ الرُّشْدُ وَالْهُدَى , وَمَنْ يَقُومُ لَدَيْنَا مَقَامَ الْأَئِمَّةِ الْأُولَى أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حَنْبَلٍ. فَإِنَّ أَبَا إِسْمَاعِيلَ التِّرْمِذِيَّ حَدَّثَنِي قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ أَحْمَدَ بْنَ مُحَمَّدِ بْنِ حَنْبَلٍ يَقُولُ: اللَّفْظِيَّةُ جَهْمِيَّةٌ لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ: {حَتَّى يَسْمَعَ كَلَامَ اللَّهِ} [التوبة: ٦] مِمَّنْ يَسْمَعُ.
[ص٢٠٦ - كتاب شرح أصول اعتقاد أهل السنة والجماعة - اعتقاد أبي جعفر محمد بن جرير الطبري]

Al-Tabari said: "The first matter we begin with in this discourse is the speech of Allah, Glorified and Exalted, and His revelation, as it pertains to the meanings of His oneness. The correct stance in this regard, according to us, is that it is the speech of Allah, Glorified and Exalted, uncreated, regardless of how it is written, recited, or the place in which it is read, whether in the heavens or on earth, wherever it is preserved—whether written in the Preserved Tablet, inscribed on the slates of young children in schools, engraved on stone, or written on paper, memorized in the heart, or uttered by the tongue. Whoever claims otherwise, or alleges that there exists a Quran on earth or in the heavens other than the Quran we recite with our tongues and write in our copies of the scripture, or holds such a belief in their heart, conceals it in their mind, or declares it openly with their tongue as a matter of faith—then such a person is a disbeliever in Allah, and who is disassociated from Allah, and Allah disassociates Himself from them. This is based on the statement of Allah, Glorified be His praise: {Indeed, it is a glorious Quran in a Preserved Tablet} [Surat al-Buruj: 22]. And He, whose word is the truth, also said: {And if any of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah} [Surat at-Tawbah: 6]. Thus, Allah, Glorified be His praise, informed us that it is written in the Preserved Tablet and that it is heard from the tongue of Muhammad (ﷺ). It is a single Quran, heard from Muhammad, written in the Preserved Tablet, memorized in hearts, and recited by the tongues of elders and youth alike. Whoever attributes to us, narrates from us, or falsely claims that we said something contrary to this, upon them is the curse of Allah, His wrath, and the curse of the cursers, the angels, and all of humanity. Allah will not accept from them any form of repentance or compensation; He will expose them and disgrace them before all witnesses: {The Day when excuses will not benefit the wrongdoers, and for them is the curse and an evil home} [Surat Ghafir: 52]. Regarding the recitation of people of the Quran, I know of no evidence on this matter transmitted from any Companion of the past or any Follower who adhered [to their guidance], except from those whose words bring healing and sufficiency—may Allah have mercy on them and be pleased with them—and whose following brings rectitude and guidance. Among those who hold the rank of the early leaders for us is Abu 'Abdullah Ahmad ibn Muhammad ibn Hanbal (Imam Ahmad). Abu Isma’il al-Tirmidhi narrated to me, saying: I heard Abu 'Abdullah Ahmad ibn Muhammad ibn Hanbal say: "Lafdhiyyah are Jahmiyyah, as Allah, Glorified and Exalted, says: {So that they may hear the words of Allah} [Surat at-Tawbah: 6]—from the one who hears them." [Sharh Usul I'tiqaad - Volume 2 - Page 206]

In this is excellent proof that Al-Tabari is not a Jahmi or Ash'ari. He believes that the Quran is uncreated, and that what is in the Mushaf is the Quran, which is uncreated.

One cannot say that what is in the Mushaf is a hikayah or a 'ibarah, like the Asha'irah believe. Such belief would be major kufr, like al-Tabari mentioned.

٣٢ - ثُمَّ سَمِعْتُ جَمَاعَةً مِنْ أَصْحَابِنَا لَا أَحْفَظُ أَسْمَاءَهُمْ يَذْكُرُونَ عَنْهُ أَنَّهُ كَانَ يَقُولُ: " مَنْ قَالَ: لَفْظِي بِالْقُرْآنِ مَخْلُوقٌ، فَهُوَ جَهْمِيٌّ، وَمَنْ قَالَ: هُوَ غَيْرُ مَخْلُوقٍ، فَهُوَ مُبْتَدِعٌ ".
٣٣ - وَلَا قَوْلَ فِي ذَلِكَ عِنْدَنَا يَجُوزُ أَنْ نَقُولَهُ، إِذْ لَمْ يَكُنْ لَنَا فِيهِ إِمَامٌ نَأْتَمُّ بِهِ سِوَاهُ، وَفِيهِ الْكِفَايَةُ وَالْمَنْعُ، وَهُوَ الْإِمَامُ الْمُتَّبَعُ رَحْمَةُ اللَّهِ عَلَيْهِ وَرِضْوَانُهُ.
[ص٢٦ - كتاب صريح السنة للطبري]

Al-Tabari said: "Then I heard a group from among our companions—whose names I do not remember—mentioning from him that he (Imam Ahmad) used to say: "Whoever says, 'My recitation of the Qur'an is created,' is a Jahmi; and whoever says, 'It is not created,' is an innovator." And we have no statement regarding this matter that is permissible for us to utter, as we have no imam to follow in this matter besides him (Imam Ahmad). In this, there is sufficiency and prohibition, and he is the followed imam—may Allah's mercy and pleasure be upon him." [Kitaab Sarih al-Sunnah - Al-Tabari - Page 26]

وسواءٌ كان ذلك ذكر العبد ربه أو ذكره الشيطان إلا أن بعضهم يقصد بزعمه أن ذكره ربه مخلوقٌ إلى أن ربه مخلوقٌ؛ فيكون بذلك كافراً حلال الدم والمال. ٢٤- وكذلك القول في قائل لو قال: ((قراءتي القرآن مخلوقةً)) . وزعم أنه يريد بذلك القرآن مخلوقٌ: فكافرٌ لا شك فيه عندنا، ولا أحسب أحداً أعطي شيئاً من الفهم والعقل يزعم ذلك أو يقوله. فأما إن قال: أعني بقول ((قراءتي)) : فعلي الذي يأجرني الله عليه والذي حدث مني بعد أن لم يكن موجوداً، لا القرآن الذي هو كلام الله –تعالى ذكره- الذي لم يزل صفةً قبل كون الخلق جميعاً، ولا يزال بعد فنائهم الذي هو غير مخلوقٍ. فإن القول فيه نظير القول في الزاعم أن ذكره الله –جل ثناؤه- بلسانه مخلوقٌ، يعني بذلك فعله لا ربه الذي خلقه وخلق فعله.
[ص١٥٢ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "If someone were to say, "My recitation of the Quran is created," and claim that by this, he means the Quran is created, such a person would undoubtedly be a disbeliever in our view, and I do not think that anyone with any understanding or intellect would claim or say such a thing. However, if he says, "What I mean by 'my recitation' is that it is a deed for which Allah rewards me, and it is something that occurs after it did not exist," not referring to the Quran itself, which is the speech of Allah, the Exalted, and has always been a characteristic of Him before the creation of all things and will remain after their annihilation, then the statement would be similar to the claim of someone saying that his remembrance of Allah, Glory be to Him, with his tongue is created, meaning that it is his own action and not his Lord, who created him and his actions. [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 152]

Al-Tabari is against those who believe that the content of the Mushaf (Quran) is created, and he calls them disbelievers.

But as for our act of reciting, it is created, because our deeds are created. There is nothing wrong in saying 'my act of recitation is created, but my recitation of the Quran is uncreated'.

There is a difference between the act of reciting and the content of the recitation. Imam Bukhari went through a big trial regarding this matter, and he explained it well, even after all the false accusations.

However, those who say 'because my act of reciting is created, the content must also be created,' they are disbelievers. Because they would imply that the Quran is created. And this is what the Lafdhiyyah believed.

Seeing Allah on the Day of Judgement

٣٢٥ - أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ قِرَاءَةً عَلَيْهِ , قَالَ: أَخْبَرَنَا الْقَاضِي أَبُو بَكْرٍ أَحْمَدُ بْنُ كَامِلٍ قَالَ: قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ جَرِيرٍ: وَأَمَّا الصَّوَابُ مِنَ الْقَوْلِ لَدَيْنَا فِي رُؤْيَةِ الْمُؤْمِنِينَ رَبَّهُمْ يَوْمَ الْقِيَامَةِ وَهُوَ دِينُنَا الَّذِي نَدِينُ اللَّهَ بِهِ وَأَدْرَكْنَا عَلَيْهِ أَهْلَ السُّنَّةِ وَالْجَمَاعَةِ , فَهُوَ أَنَّ أَهْلَ الْجَنَّةِ يَرَوْنَهُ عَلَى مَا صَحَّتْ بِهِ الْأَخْبَارُ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
[ص٢٠٦ - كتاب شرح أصول اعتقاد أهل السنة والجماعة - اعتقاد أبي جعفر محمد بن جرير الطبري]

Al-Tabari said: "As for the correct stance in our view concerning the believers seeing their Lord on the Day of Resurrection, it is our religion and what we hold to be true before Allah, and it is what we have inherited from the people of the Sunnah and the community: that the people of Paradise will see Him, as authentically reported in the traditions from the Messenger of Allah (ﷺ)." [Sharh Usul I'tiqaad - Volume 2 - Page 206]

وأن المؤمنين يرون ربهم يوم القيامة بأبصارهم، كما يرون الشمس ليس دونها غيايةٌ، وكما يرون القمر ليلة البدر؛ لقول النبي صلى الله عليه وسلم.
[ص١٣٧ - كتاب التبصير في معالم الدين للطبري]

Al-Tabari said: "And that the believers will see their Lord on the Day of Resurrection with their eyes, just as they see the sun without any veil obstructing it, and as they see the full moon on a clear night, based on the saying of the Prophet (ﷺ)." [Al-Tabseer fi Ma'aalim al-Deen - Al-Tabari - Page 137]

Allah is above

أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ قِرَاءَةً عَلَيْهِ , قَالَ: أَخْبَرَنَا الْقَاضِي أَبُو بَكْرٍ أَحْمَدُ بْنُ كَامِلٍ قَالَ: قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ جَرِيرٍ: ⦗٢٠٩⦘. وَيَعْلَمُ أَنَّ رَبَّهُ هُوَ الَّذِي {عَلَى الْعَرْشِ اسْتَوَى لَهُ مَا فِي السَّمَوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى}
[ص٢٠٦ - كتاب شرح أصول اعتقاد أهل السنة والجماعة - اعتقاد أبي جعفر محمد بن جرير الطبري]

Al-Tabari said: "And he knows that his Lord is the One who {has established Himself above the Throne; to Him belongs whatever is in the heavens and whatever is on the earth, and whatever is between them, and whatever is beneath the soil} [Surah Taha: 5-6]. Whoever goes beyond this has indeed failed and incurred loss." [Sharh Usul I'tiqaad - Volume 2 - Page 206]

1. Him not viewing Imam Ahmad as a Faqih

Al-Tabari did not view Imam Ahmad as a Faqih. This was due to the lack of support his madhab had at the time of al-Tabari.

Though al-Tabari was wrong in saying Imam Ahmad was not a Faqih, he based it on the fact that there were no strong followers of his madhab, as was the case with the others madhabs.

All other madhabs had followers who wrote down a definitive Fiqh book, except for the Hanbali madhab. Eventhough Ghulam al-Khallal was the first one to try this, it is still not really a definitive Fiqh book as it narrates different stances of Imam Ahmad on same issues.

• Al-Muwatta (Maliki Fiqh)
• Al-Umm (Shafi'i Fiqh)
• Al-Asl (Hanafi Fiqh)

قال عبد العزيز بن هارون: فلما قدم إلى بغداد من طبرستان بعد رجوعه إليها تعصب عليه أبو عبد الله الجصاص وجعفر بن عرفة والبياضي، وقصده الحنابلة فسألوه عن أحمد بن حنبل في الجامع يوم الجمعة، وعن حديث الجلوس على العرش، فقال أبو جعفر: أما أحمد بن حنبل فلا يعدّ خلافه، فقالوا له: فقد ذكره العلماء في الاختلاف، فقال: ما رأيته روي عنه، ولا رأيت له أصحابا يعوّل عليهم
[معجم الأدباء - ياقوت الحموي - ج ٦ - الصفحة ٢٤٦٤]

'Abdul-'Aziz ibn Harun narrated: "When Abu Ja'far (al-Tabari) came to Baghdad after returning from Tabaristan, he faced strong opposition from Abu 'Abdullah al-Jassas, Ja'far ibn Arfa'ah, and al-Bayyadi. The Hanbalis targeted him and asked him about Ahmad ibn Hanbal in the mosque on Friday, and about the hadith of sitting on the Throne. Abu Ja'far said: "As for Ahmad ibn Hanbal, his difference of opinion is not considered." They replied: "But the scholars have mentioned him in the book of differences." He said: "I have not seen anything narrated from him, nor have I seen any reliable followers of him." [Muj'am al-Udaba - Volume 6 - Page 2450-2451]

This narration is recorded by Yaqut al-Hamawi in his book "Muj'am al-Udaba", on the authority of 'Abdul-'Aziz ibn Harun, who reportedly heard it from his father and a group of others.

It is highly likely that the narration lacks authenticity, as it does not clearly identify the narrators of this story.

Nevertheless, al-Tabari did not mention Imam Ahmad as a Faqih in his work "Ikhtilaaf al-Fuqahaa", suggesting that the claim about al-Tabari not viewing Imam Ahmad as a Faqih may indeed be accurate.

2. Al-Tabari and the Hanabilah around Maqam al-Mahmud

The Hanabilah allegedly attacked al-Tabari around the issue of Maqam al-Mahmud. They believed that al-Tabari went against them in that the Prophet will be seated on the Throne with Allah.

Al-Tabari defended 'Athar Mujaahid' in his Tafsir, so the claim of some that al-Tabari did not accept that the Prophet (ﷺ) will be seated with Allah is incorrect.

It has been narrated by the famous historian 'Yaqut al-Hammawi' in his book "Muj'am al-Udaba" that al-Tabari was attacked regarding the subject of Maqam al-Mahmud.

قال عبد العزيز بن هارون: فلما قدم إلى بغداد من طبرستان بعد رجوعه إليها تعصب عليه أبو عبد الله الجصاص وجعفر بن عرفة والبياضي، وقصده الحنابلة فسألوه عن أحمد بن حنبل في الجامع يوم الجمعة، وعن حديث الجلوس على العرش، فقال أبو جعفر: أما أحمد بن حنبل فلا يعدّ خلافه، فقالوا له: فقد ذكره العلماء في الاختلاف، فقال: ما رأيته روي عنه، ولا رأيت له أصحابا يعوّل عليهم، وأما حديث الجلوس على العرش فمحال، ثم أنشد: سبحان من ليس له أنيس ... ولا له في عرشه جليس فلما سمع ذلك الحنابلة منه وأصحاب الحديث وثبوا ورموه بمحابرهم، وقيل كانت ألوفا، فقام أبو جعفر بنفسه ودخل داره، فرموا داره بالحجارة حتى صار على بابه كالتلّ العظيم، وركب نازوك صاحب الشرطة في عشرات ألوف من الجند يمنع عنه العامة، ووقف على بابه يوما إلى الليل وأمر برفع الحجارة عنه، وكان قد كتب على بابه: سبحان من ليس له أنيس ... ولا له في عرشه جليس فأمر نازوك بمحو ذلك وكتب مكانه بعض أصحاب الحديث: لأحمد منزل لا شكّ عال ... إذا وافى إلى الرحمن وافد فيدنيه ويقعده كريما ... على رغم لهم في أنف حاسد على عرش يغلّفه بطيب ... على الأكياد من باغ وعاند [له] هذا المقام [لديه] حقا ... كذاك رواه ليث عن مجاهد فخلا في داره وعمل كتابه المشهور في الاعتذار إليهم، وذكر مذهبه واعتقاده، وجرّح من ظن فيه غير ذلك، وقرأ الكتاب عليهم، وفضل أحمد بن حنبل وذكر مذهبه وتصويب اعتقاده، ولم يزل في ذكره إلى أن مات، ولم يخرج كتابه في الاختلاف حتى مات، فوجدوه مدفونا في التراب، فأخرجوه ونسخوه، أعني «اختلاف الفقهاء» هكذا سمعت من جماعة منهم أبي رحمه الله.
[معجم الأدباء - ياقوت الحموي - ج ٦ - الصفحة ٢٤٦٤]

'Abdul-'Aziz ibn Harun narrated: "When Abu Ja'far (al-Tabari) came to Baghdad after returning from Tabaristan, he faced strong opposition from Abu 'Abdullah al-Jassas, Ja'far ibn Arfa'ah, and al-Bayyadi. The Hanbalis targeted him and asked him about Ahmad ibn Hanbal in the mosque on Friday, and about the hadith of sitting on the throne. Abu Ja'far said: "As for Ahmad ibn Hanbal, his difference (of opinion among the Fuqahaa) is not considered." They replied: "But the scholars have mentioned him in the book of differences." He said: "I have not seen anything narrated from him, nor have I seen any reliable followers of him." As for the hadith of sitting on the Throne, he said: "This is impossible." Then he recited: Subhan man laysa lahu aneess ("Glory be to the One who has no companion") Wa lahu fi arshihi jalees. ("And no one being seated on His Throne") When the Hanbalis and the hadith scholars heard this from him, they jumped up and threw their ink pots at him, and it was said there were thousands of them. Abu Ja'far stood up by himself and entered his house, but they threw stones at his house until a great mound had gathered at his door. Nazoq, the chief of police, rode out with tens of thousands of soldiers to protect him from the public. He stood at his door until night, and ordered the stones to be removed. It was written on al-Tabari's door: Subhan man laysa lahu aneess ("Glory be to the One who has no companion") Wa lahu fi arshihi jalees. ("And no one sitting on His Throne") Nazoq ordered that this be erased. Then on his door was written by some of the hadith scholars: Li Ahmad manzilan la shakka 'aal ("For Ahmad, there is a high position without a doubt.") Idha wafa ila ar-Rahman waafid. ("When he (The Prophet) arrives before the Most Merciful, a visitor.") Fayudneeh wa yuq'iduhu kareema ("He will bring him close and seat him in honor.") 'Alaa raghmi lahum fi anf haasid. ("Despite their envy and spite.") 'Alaa 'arshin yughallifuhu bita'ee ("Upon a throne surrounded by fragrance.") 'Alaa al-akyaad min baaghin wa 'aand. ("Above the heads of the oppressors and the stubborn.") Lahu hadha al-maqaam ladayhi haqqan ("For him, this position is true and rightful.") Kadhak rawaahu Layth 'an Mujahid. ("Thus, Layth narrated it from Mujahid.") He secluded himself in his house and wrote his famous book (Sarih al-Sunnah) in which he explained his views to them, stated his beliefs and doctrinal position, refuted those who had a different opinion about him, and read the book to them. He praised Ahmad ibn Hanbal, mentioned his madhab in aqeedah. He continued to mention Ahmad ibn Hanbal until his death. His book on the differences was not published until after his death. It was found buried in the ground, then it was retrieved and copied. This book I mean is 'Ikhtilaaf al-Fuqahaa' (The Differences of the Jurists). This is what I heard from a group of them, including my father, may Allah have mercy on him." [Muj'am al-Udaba - Volume 6 - Page 2450-2451]

We say that this narration is weak, cause al-Tabari clearly defended 'Athar Mujaahid' in his Tafsir when he spoke about Maqam al-Mahmud. So it is incorrect to say that al-Tabari rejects 'Athar Mujaahid'.

Al-Tabari cannot be classified as a Jahmi, as he believes that Allah is above, and that His Attributes are to be taken on their Haqiqa. And he was also seen as a Sunni by Ibn Khuzaymah and others.

3. When al-Tabari got accused of being Rafidi

قال أبو محمد الفرغاني: ولما بلغه أن أبا بكر بن أبي داود تكلم في حديث غدير خم. حمل كتاب الفضائل فبدأ بفضل الخلفاء الراشدين، وتكلم على تصحيح حديث غدير خم، واحتج لتصحيحه.
[تاريخ الإسلام - ج ٢٣ - الصفحة ٢٨٣]

Abu Muhammad al-Farghani said: "When it reached him (al-Tabari) that Abu Bakr ibn Abi Dawud had criticized the Hadith of Ghadir Khumm, he wrote 'Kitaab al-Fadaail', beginning with the virtues of the Rightly Guided Caliphs. He then addressed the authentication of the Hadith of Ghadir Khumm and presented arguments in support of its authenticity." [Tarikh al-Islam - Volume 23 - Page 283]

قال أبو بكر ابن كامل: الوقت الذي كان رسول الله صلى الله عليه وسلم بغدير خمّ، وقال هذا الإنسان في قصيدة مزدوجة يصف فيها بلدا بلدا ومنزلا أبياتا يلوّح فيها إلى معنى حديث غدير خم فقال: ثم مررنا بغدير خم ... كم قائل فيه بزور جم على عليّ والنبيّ الأمي وبلغ أبا جعفر ذلك، فابتدأ بالكلام في فضائل علي بن أبي طالب، وذكر طرق حديث خم، فكثر الناس لاستماع ذلك، واجتمع قوم من الروافض ممن بسط لسانه بما لا يصلح في الصحابة رضي الله عنهم، فابتدأ بفضائل أبي بكر وعمر رضي الله عنهما، ثم سأله العباسيون في فضائل العباس، فابتدأ بخطبة حسنة وأملى بعضه، وقطع جميع الإملاء قبل موته وكان يظنّ أن فيه لجاجة؛ قال أبو بكر ابن كامل: ولم يكن فيه ذلك، وقد كان رجع إلى طبرستان فوجد الرفض قد ظهر، وسبّ أصحاب رسول الله صلى الله عليه وسلم بين أهلها قد انتشر، فأملى فضائل أبي بكر وعمر حتى خاف أن يجري عليه ما يكرهه، فخرج منها من أجل ذلك.
[معجم الأدباء - ياقوت الحموي - ج ٦ - الصفحة ٢٤٦٤]

Abu Bakr ibn Kaamil said: "The time when the Messenger of Allah (ﷺ) was at Ghadir Khumm, this person composed a double poem in which he describes country after country and house after house, hinting at the meaning of the Hadith of Ghadir Khumm. He said: Then we passed by Ghadir Khumm,
How many have uttered abundant lies there,
About 'Ali and the unlettered Prophet. When this reached Abu Ja'far (Muhammad ibn Jarir al-Tabari), he began speaking about the virtues of 'Ali ibn Abi Talib and narrated the chains of transmission for the Hadith of Ghadir Khumm. People gathered in large numbers to listen to him. Among them were some Rawafid who began openly speaking inappropriately about the Companions (may Allah be pleased with them). In response, Abu Ja'far started narrating the virtues of Abu Bakr and 'Umar (may Allah be pleased with them). Then, the Abbasids requested him to speak on the virtues of Al-'Abbas, so he began with an eloquent introduction, dictated some of the virtues, but eventually stopped dictating altogether before his death, fearing persistence in a contentious matter." [Muj'am al-Udaba - Volume 6 - Page 2464]

Those among the Hanabilah around the time of Abu Bakr ibn Abi Dawud (son of Abu Dawud) believed that whoever authenticated the Hadith of Ghadir Khumm must be a Rafidi.

This was their false assumption, which made them believe that al-Tabari must be a Rafidi for authenticating that Hadith.

Al-Tabari was free from what he was accused of

وقال أبو محمد الفرغاني: كان محمد بن جرير ممن لا تأخذه في الله لومة لائم، مع عظيم ما يلحقه من الأذى والشناعات من جاهل وحاسد وملحد. فأما أهل الدين والعلم فغير منكرين علمه وزهده في الدنيا ورفضه لها، وقناعته بما كان يرد عليه من حصة خلفها له أبوه بطبرستان يسيرة.
[تاريخ الإسلام - الذهبي - ج ٢٣ - الصفحة ٢٨٢]

Abu Muhammad al-Farghani said: "Muhammad ibn Jarir was someone who did not fear the reproach of anyone for the sake of Allah, despite the great harm, insults, and slander he faced from the ignorant, envious, and deviants. As for the people of religion and knowledge, they did not deny his knowledge, his asceticism in the world, and his rejection of it, as well as his contentment with what was left (inheritance) to him by his father in Tabaristan, which was very little." [Tarikh al-Islam - Volume 23 - Page 282]

حدثني محمد بن أحمد بن يعقوب قال أنبأنا محمد بن عبد الله النيسابوري الحافظ قال: سمعت أبا بكر بن بالويه يقول قال لي أبو بكر محمد بن إسحاق - يعني ابن خزيمة - بلغني أنك [كتبت] التفسير عن محمد بن جرير؟ قلت: بلى كتبت التفسير عنه إملاء. قال: كله؟ قلت: نعم. قال: في أي سنة؟ قلت: من سنة ثلاث وثمانين إلى سنة تسعين. قال فاستعاره مني أبو بكر فرده بعد سنين ثم قال: قد نظرت فيه من أوله إلى آخره وما أعلم على أديم الأرض أعلم من محمد بن جرير، ولقد ظلمته الحنابلة.
[تاريخ بغداد - الخطيب البغدادي - ج ٢ - الصفحة ١٦١]

Muhammad bin Ahmad bin Ya'qub from Muhammad bin 'Abdullah al-Nisaburi, the Hafidh, informed us, Abu Bakr bin Balwayh said that Abu Bakr Muhammad bin Ishaq—meaning Ibn Khuzaymah—said to me: "I have heard that you [wrote down] the tafsir of Muhammad bin Jarir?" I said: "Yes, I wrote down the tafsir from him as he dictated." He said: "All of it?" I said: "Yes." He said: "In which year?" I said: "From the year 283 AH to the year 290 AH." He then said: "Abu Bakr (Ibn Khuzaymah) borrowed it from me and returned it after several years. Then he said: 'I have reviewed it from beginning to end, and I do not know of anyone on the face of the earth more knowledgeable than Muhammad bin Jarir. Truly, the Hanbalis have wronged him.'" [Tarikh al-Baghdad - Volume 2 - Page 161]

سمعت أبا حازم عمر بن أحمد بن إبراهيم العبدوي بنيسابور يقول سمعت حسينك واسمه الحسين بن علي التميمي يقول لما رجعت من بغداد إلى نيسابور سألني محمد بن إسحاق بن خزيمة، فقال لي: ممن سمعت ببغدا؟ فذكرت له جماعة ممن سمعت منهم، فقال هل سمعت من محمد بن جرير شيئا؟ فقلت له: لا إنه ببغداد لا يدخل عليه لأجل الحنابلة، وكانت تمنع منه، فقال: لو سمعت منه لكان خيرا لك من جميع من سمعت منه سواه.
[تاريخ بغداد - الخطيب البغدادي - ج ٢ - الصفحة ١٦٢]

Abu Hazim 'Umar bin Ahmad bin Ibrahim al-Abdawi in Nishapur from, Husaynik, whose full name is Al-Husayn bin Ali al-Tamimi, said: "When I returned from Baghdad to Nishapur, Muhammad bin Ishaq bin Khuzaymah asked me, 'From whom did you hear [hadiths] in Baghdad?' I mentioned a group of people from whom I had heard. He then asked, 'Did you hear anything from Muhammad bin Jarir?' I replied, 'No, he was in Baghdad, but access to him was restricted because of the Hanbalis, who were preventing it.' He said, 'If you had heard from him, it would have been better for you than all the others you heard from combined.'" [Tarikh al-Baghdad - Volume 2 - Page 162]

وفيها توفّى محمّد بن جرير الطبري وله نحو تسعين سنة، ودفن ليلا، لأنّ العامّة اجتمعت ومنعت من دفنه نهارا، وادّعت عليه الرفض [١٦٥] ثمّ ادّعت عليه الإلحاد.
[ص١٤٢ - كتاب تجارب الأمم وتعاقب الهمم - ذكر وفاة محمد بن جرير الطبري]

Ibn Miskawayh (320–421 AH) said: "In that year (310 Hijri), Muhammad ibn Jarir al-Tabari passed away at around ninety years of age. He was buried at night because the common people gathered and prevented his burial during the day, accusing him first of Rafidism and then of Heresy." [Kitaab Tajaarib al-Umam wa Ta'aaqib al-Humam - Page 142]

False accusations led to the isolation of al-Tabari. He had nothing to do with Rafidism or Heresy. He was an Imam, acknowledged for his great works.

Lies were spread about him and a group of the Hanabilah attacked al-Tabari and accused him of all sorts of things which al-Tabari was actually free from. This was unjust and should not have happened.