Bu mazhab Muhammad ibn Jareer ibn Yazid at-Tabariy tomonidan asos solingan bo‘lib, u 839-yilda Tabaristan viloyatida tug‘ilgan. U hadis, fiqh va tarix sohalarida yuqori darajadagi mahoratga erishgan. Sayohat qiluvchi faqih sifatida Imom Abu Hanifa, Imom Molik, Imom ash-Shofi‘iy va boshqalarning ta’limotlarini o‘rgangan. Misrdan qaytganidan keyingi dastlabki o‘n yil davomida u qat’iy ravishda Shofi‘iy mazhabiga amal qilgan. Shu davr tugagach, u o‘z maktabiga asos solgan, uning tarafdorlari otasining ismi bilan o‘zlarini Jaririylar deb atagan. Ammo uning mazhabi nisbatan tez orada unutilib ketgan.

This Madh-hab was founded by Muhammad ibn Jareer ibn Yazeed at-Tabaree who was born in the province of Tabaristan in the year 839 CE. He acquired a high degree of proficiency in the fields of Hadeeth, Fiqh, and history. As a travelling jurist, he studied the systems of Imaam Abu Haneefah, Imaam Maalik, Imaam ashShafi’ee and others. For the first ten years after his return from Egypt he strictly followed the Shaafi’ee Madh-hab. At the end of that period he founded a school of his own, whose followers called themselves Jareerites after his father’s name. But his Madh-hab and fell comparatively quickly into oblivion.

Ibn Jarir eng ko‘zga ko‘ringan asari o‘zining ajoyib Qur’on tafsiri bo‘lib, uni u Jome’ al-Bayon deb atagan, ammo u Tafsir at-Tabariy nomi bilan mashhur bo‘lgan. Shuhrati va ahamiyati jihatidan unga teng keladigan asari esa dunyo tarixi bo‘lib, uning nomi Tarix ar-rusul val-muluk bo‘lgan, odatda Tarix at-Tabariy nomi bilan tanilgan.152

Ibn Jareer was most noted for his outstanding Tafseer of the Qur’aan which he called Jaami’al-Bayaan, but which became known as Tafseer at-Tabaree. Of equal importance and fame was his history of the world called Taareekh ar-Rusul wal-Mulook, commonly known as Taareekh at-Tabaree.152

1. Asosiy mazhablar quyidagilar edi: Hanafiy mazhabi, Molikiy mazhabi, Shofiiy mazhabi, Hanbaliy mazhabi va Zaydiy mazhabi. Ular asosan davlat qo‘llab-quvvatlashi va birinchi avlod ichidagi ko‘zga ko‘ringan shogirdlar guruhi tufayli saqlanib qoldi.

1. The major Madh-habs were : the Hanafee Madh-hab, the Maalikee Madh-hab, the Shaafi’ee Madh-hab, the Hambalee Madh-hab, and the Zaydee Madh-hab. These survived largely because of state support and a body of outstanding first generation students.

2. Kichik mazhablarning eng muhimlari quyidagilar edi: Avzoiy mazhabi, Laysiy mazhab, Savriy mazhab, Zohiriy mazhab va Jaririy mazhab. Ular siyosiy omillar tufayli yoki shogirdlari asos solувчилар fatvolarini kelgusi avlodlar uchun yozib qoldirmagani sababli yo'qolib ketdi.

2. The most important of the minor Madh-habs were: the Awzaa’ee Madh-hab, the Laythee Madh-hab, the Thawree Madh-hab, the DHaahiree Madh-hab and the Jareeree Madh-hab. These went out of existence either because of political factors or because their students failed to record the rulings of the founders for posterity.

3. Barcha asosiy mazhablar tomonidan kelishilgan Islom huquqining asosiy manbalari quyidagilar edi: Qur’on, Sunnat, sahobalarning ijmosi va qiyos.

3. The principal sources of Islamic law agreed upon by all the major Madh-habs were: the Qur’aan, the Sunnah, Ijmaa’ of the Sahaabah and Qiyaas.

4. Barcha asosiy mazhablar Sunnatni Islom huquqining asosiy manbai sifatida qabul qilish uchun shartlar belgilaganlar.

4. All of the major Madh-habs set conditions for the acceptance of the Sunnah as a primary source of Islamic law:

(a) Hanafiy mazhabi hadisning mashhur (keng tarqalgan) bo'lishini shart qilib qo'ygan.

(a) The Hanafee Madh-hab stipulated that the Hadeeth be widely known (Mash-hoor).

(b) Molikiy mazhabi hadisning Madinaliklarning ijmoʻiga zid kelmasligini talab qilgan.

(b) The Maalikee Madh-hab required that the Hadeeth not contradict the Ijmaa’ of the Madeenites.

(c) Shofiʼiy mazhabi hadisning sahih (ishonchli) bo‘lishini talab qilgan.

(c) The Shaafi’ee Madh-hab insisted that the Hadeeth be authentic (Saheeh)

(d) Hanbaliy mazhabi faqat hadisning Payg'ambar ﷺ ga nisbat berilishini va o'ylab topilmaganligini talab qilar edi. Shu sababli, ishonchliligi shubhali bo'lgan hadislar ham Sunnatning bir qismi deb hisoblanardi.