Ahmad ibn Yahya ibn Jabir Al-Balathiri was one of the most distinguished historians in the third century of the Islamic calendar. Although we do not know the year of his birth for certain, it is reasonable to say that he was born in Baghdad between 170 and 180 H, corresponding to 786-796 CE. This is estimated on the basis that he attended Abbasid Caliph Al-Mamoon and recited to him some of his poetry in praise of the caliph. To do so, he must have been at least in his mid-twenties.
Al-Balathiri grew up in Baghdad at a time described as the golden age of learning and culture. Not only had several disciplines of Islamic studies flourished and by that time attained their zenith, such as Hadith, the Qur’an and biographies, but translation was at its busiest, bringing to the Muslim state the best treasures of other cultures. For a gifted scholar like Al-Balathiri, this provided the best climate to attain distinction, particularly because he belonged to a family with a history of education. His grandfather, Jabir ibn Dawood was a writer working for the governor of Egypt.
Al-Balathiri studied under many teachers in different disciplines. The list of his teachers includes famous figures such as Ali ibn Al-Madini and Al-Qassim ibn Sallam in Hadith, Muhammad ibn Saad in history, Khalf Al-Bazzar in Qur’anic recitation, and many others. Indeed a number of Hadith scholars have reported Hadiths from him.
Having completed his studies under the main figures in Baghdad, Al-Balathiri traveled to Syria where he studied under many scholars in Damascus, Homs and Aleppo, and traveled through all Syrian areas, particularly in the north, gaining much insight into the history and geography of these areas, which stood him in good stead when he wrote his history. Most biographers do not mention much about his life in this period, apart from stating the names of scholars under whom he studied or whom he met. This is apparently because he devoted all his time to his studies, which enabled him to press his claims to fame when he returned to Iraq, in the reign of Abbasid Caliph Al-Mutawakkil.
Perhaps Al-Balathiri’s main gift was poetry in which he excelled particularly in the two opposite areas of praise and criticism. Although he did not devote himself to poetry, but rather placed a stronger emphasis on his study of Hadith and history, he attained a high position among poets, to the extent that when he praised Abbasid Caliph Al-Musta’een the latter rewarded him with full financial security for the rest of his life. Moreover, when a friend of his advised him to address in his poetry subjects that could ensure his fame in future generations, he wrote some poems describing the triviality of this life’s concerns and expressing his preference for the life to come.
Al-Balathiri’s first contact with caliphs was at the time of Al-Ma’moon, who was a gifted scholar, particularly interested in philosophy, logic, poetry and literature. But it was with a later caliph that he gained favor. That was Al-Mutawakkil, who gave him a favorable position. He was entrusted with the education of a number of young princes, some of whom were to be caliphs in future. However, after the assassination of Al-Musta’een, Al-Balathiri decided to quit the political field altogether and devote himself to writing. He wrote several books, but most of them were lost. Two invaluable works, however, have survived. These are Futooh Al-Buldan and Ansab Al-Ashraf.
In the first of these two books, Futooh Al-Buldan, Al-Balathiri speaks about the military battles in the early Islamic period, before tackling the conquests of Syria, Armenia, Egypt, Iraq and Persia, adopting the method of verifying reports. But he also discusses various aspects, including the status of civilization and social aspects in these parts. He provides rare information about taxes, written material, books, currency, seals, etc. He also provides information about shipbuilding during the Umayyad period, mentioning that it was mainly concentrated in the Syrian coastal areas, and in Egypt. Moreover, he provides numerous stories about ancient cities and towns, and about districts that are no longer in existence, stories about the development of the two main cities of Basrah and Kufah in southern Iraq, and Arab settlers in new Muslim areas, and how they established states that contributed to civilization. Indeed, he paid much attention to what was relevant to civilization in all aspects, particularly social life. Under this heading we place his discussion of the administrative set up in the Muslim state and how land ownership was organized in conquered areas.
The author adds his own critical notes and evaluation of stories, stating which of them he thought to be more authentic. This is a highly valuable contribution rarely done by his contemporaries or earlier history writers. Another point distinguishing Al-Balathiri is that, despite his personal relation with a number of the Abbasid caliphs, he does not indulge in superlative praise of any of them. All these qualities make Al-Balathiri one of the most reliable historians, acclaimed by later scholars.
His other famous book, Ansab Al-Ashraf, or Lineage of the Nobility, is a history of the Arabian households that attained a position of distinction and nobility. This is based on the old Arabian concepts of honor and high social status. He starts with the Adnan branch of Arabian tribes, and begins with the most honorable of them all, the Prophet Muhammad (peace be upon him). Hence, his first volume is devoted to a full biography of the Prophet. He follows that with a history of the Hashimite clan, which is the Prophet’s own clan, starting with Ali and his household, before moving on to provide a history of the Abbasids. He follows that with a history of the Abd Shams, the sister clan of the Hashimites, to which the Umayyad Caliphs belonged. This takes the larger part of the book, making it the best historical source on the Umayyad period. He then includes the rest of the Quraysh clans.
Apparently, Al-Balathiri wanted to write a similar history of the other Arabian branch, the Qahtan tribes, but he died before completing his task. Al-Balathiri was also highly competent in the Persian language, translating some works into Arabic. Indeed, he translated a book known as Ahd Azdashir, or Azdashir’s reign, composing it in Arabic poetry.
Al-Balathiri died in 279 H. having lived more than 80 years. May God shower His mercy on him.