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Bénard. 1999 • NationalLJbrary Bibliothèque nationale ofC8nada duC8nada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 WeIIrngfon StrIet 395, rue Wellington OtIawa ON K1A am Ottawa ON K1A 0N4 Canada canada The author bas granted a noo­ L'auteur a accordé une ücence non exclusive licence alloWÎDg the exclusive pennettant à la National Library ofCanada to Bibliothèque nationale du Canada de reproduce, loan, distnbute or sell reproduire, prêter, distrIbuer ou copies ofthis thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownersbip ofthe L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts from it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. 0-612-64129-5 Cana<M • Ta Dr. Priscilla Starratt • • ABSTRACT Author: Laure-Elina J. Bénard TiUe: Mary~ Khadija and Fatima as Spiritual Female Models in al-Tabari's Presentation. Department: Institute ofIs1amie Studies, McGiU University Degree: Master ofArts Date: July 1999 This thesis is a comparative study ofthree spiritual femaIe models recognized in the Islamic tradition: Mary~ the mother of'lsi, Khadija. the Prophet MulJammad's tirst wife, and Fatima, the Prophet's daughter. Although comparisons between these three women occur frequently in the Islamic ütenture ofdifferent periods., this research focuses on two works orthe famous exegete and historian Abü Ja'far al-Taban (d. 310/923), i.e.., Jâmi' al-BcP 'an Ta'wll al-Our'ïn and Ta'Ùkb al-Rusul wa al-Mulük. ln the Hght oftextual analysis ofal"'Taban's depiction ofthese three women., il appears that their images contnoute towards the formation ofan ideal type ofthe believing Muslim woman. Maryam, Khadija and Fâtima are consistently characterized by their obedience, motherhood and purity. This thesis analyzes aI-Tabari's commenls OD., and understanding of: each ofthese mues. Il also argues that the comparison between these three wom~ as fOlDld in al-Taban's wOlks, serves a wider religious purpose. ParadoxicaUy, Khadija's and Fstima's comparison with Maryam allowed the carly exegetes to establish Islam's CODtinuity with respect to the existing monotheistic religions an~ al the same time, to affirm ils superiority over them. • • RÉsUMÉ Auteur: Laure-Elina J. Bénard Titre: Les modeles spirituels féminins Mary~ Khadija et Fatima dans les oeuvres d'aI-Taban Département: Institut des Études Islamiques. Université McGill Diplôme: Maîtrise es Arts Date: Juillet 1999 Ce mémoire entreprend l'étude comparative de trois modeles spirituels féminins reconnus au sein de la tradition islamique: Maryam, la Mere de 'lsi (Jésus), Khadij~ la premiere femme du Prophete Muf!.ammad et Fatima, la fille du Prophete. Bien que la comparaison entre ces trois femmes apparaisse fréquemment dans la littérature islamique a différentes époques, cette recherche se concentre sur deux travaux du cêlebre exégete et historien Abû Ia'far aI-Taban (m. 310/923), Jimi' al-SaYln 'an Ta'Wil al-OW"in et Ta'rlkh al-Rusul WB al-Mulük. A la lumiere de l'analyse textuelle de la description qu'al-raban fait de ces trois femmes, il apparaît que leur image contn'bue a la fonnation d'un idéal type de la femme musulmane croyante. Maryam, Khadija et Fatima sont caractérisées de Maniere constante par leur obéissance, leur maternité et leur pureté. Ce mémoire analyse les commentaires et définitions d'al-Taban sur chacune de ces vertus. Ce mémoire révele également que la comparaison entre ces trois femmes, telles que présentées dans les travaux d'al-Tabarl, répond a des motifs religieux plus globaux. Parddoxalement, la comparaison de Khadija et Fatima avec Maryam a pennis aux premiers exégetes d'inscrire l'Islam en continuité avec les religions monothéistes déja existantes, et, en même temps, d'affirmer la préséance de l'Islam sur ces autres • traditions. • ACKNOWLEDGMENT With the completion ofthis thesis the lime has come for me to express my very deep gratitude to Professor ÛUer Turgay, my academic advisor and thesis supervisor. Despite a heavy schedule of administratio~teaching and supervising other graduate students, he bas constantly encouraged me in my research throughout this past year, and be has allowed me the time and the independence 1desired to accomplish tbis work; tbis being sai~ he bas always made bimselfavailable and shown great understanding at crucial moments. [ am also very grateful to him for the financial assistance 1was granted for my yeus ofstudy at the Institute ofIslamic Studies. Also at tbis time, 1would like to take the opPOrtunity to thank the professors onder wbom 1have studied over the last two years, especially Prot: W. Hallaq, Prot: H. Landolt, Prof. T. Lawson, Prof. D. Little and Prof: E. Ormsby. Their lectures and critiques ofmy work have benefitted me immensely, and, in Many ways, tbeir influence shows in tbis thesis. 1am sincerely grateful to cach ofthem for sharing their knowledge with me. A special group ofpeople were ofparticular assistance in helping me cope with the demands ofresearch materials and administrative paperwork. 1would like to thank Salw8 Ferahian, ofthe Islamic Stumes Library, for ber moral support and her flexibility regarding my work scbedule; Wayne St. Thomas. also orthe Library, for bis invaluable and dependable help in obtaining certain books; and AnD Yaxley and Dawn Richard, of the Institute's office, for their confidence in me and their patience in dealing with my year-Iong questions about deadlines and paperwork.. Three other people in particular provided crucial help in the writing ofmy thesis, and 1know 1will never he able to thank them enough. First, there is Khaleel Mohammad He bas always been willing to sbare with me bis iDsights on Maryam, the • üi mother of'1s, and he bas always provi~ and still does (1), numerous suggestions and • helpful comments on my topie. However, 1am especially indebted to him for his patient and inestimable assistance in the translation ofeertain passages ofal-Tabaii's IIfm. 1 certainly did leam considerably from tbis experience. Th~ there is Keith ChristotTersen. He has freely taken precious hours ofhis time to edit my work:, and did 50 exceUently. In exchange, 1was very happy to give him sorne belp with leaming my own mothertongue, French. Yet, 1know 1have received much more than 1have given. Again. 1am grateful for bis generosity. Last, but not least, is Steve Millier. Despite his already-full schedule ofwork and editing. he bas been willing to take sorne ofhis lime to scan my thesis and apply to it bis amazing editorial skills. 1also want to thank him for confonning to my time schedule. Truly, there are no words strong enough to express ail my gratitude (or bis help. As formy "family" in Montreal, 1would like to thank my close tiiend Séverine for her UDconditional support and her irresistible sense ofhumor. 1owe her and my other friends an apology for often being absent- or single-minded during the period in which 1 was fully occupied with writing tbis thesis, and heartfelt thanks go to Margaret, Maire, Diane and Richard. To ail these people and others dear to me that 1have not named,. 1 express my sincere gratitude, for without them the accomplisbment oftbis work would have been m intolerable burden. Fmally, 1would like to express my amazement at the unconditional support my parents have always granted me. Truly~ they should be mentioned first in my acknowledgments, for, without th~ 1would never have had the opportlDÛty to enjoy ail ofthe above. • iv • TABLE OF CONTENTS ABSTRA.CT ......•...........•.... ........•..... i RÉsUMÉ ..........................•.....................•................................................................ ii ACKNOWLEDGMENT iii TABLE OF CONTENTS v TRANSLlTERATION AND QUR'ANIe TRANSLATION vii INTRODUCTION 1 CHAPTER 1: The Scholarly Contribution ofal-Taban 9 A) Elements for a Biography ofal-Taban Il a) TlJe PoU/icaJ COD/eX! of111- Tabarl's lime •••••.....••.••.....•.. Il b) TlJe Sistus ofScbol1ll'S onder tbe 'Abbisids 13 c) TlJe Biognpbyof111-[absii " ".......................... 14 d) A/-Tabari andthe Shi'.: an Assessment ofthe Po/emic 19 B) Al-Tabari's Literary Production 22 a) Jïmi' al-Oein 'an Ta'wi( al-Qur'in 24 1) BriefHistoryof.