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    Contributions to Tafsir of the female Sahabe and Tabi'un from Medina
    (Anadolu Ilahiyat Akademisi, 2021) Gurman, Ceyda
    The efforts of the sahaba, who constitute the most important circle in the tafsir and of the tabi'un (successors of sahaba) who grew up in their hands to understand the Qur'an, took their place in the studies on the history of tafsir. However, it is seen in the researches conducted on the first century of hijri that certain names are emphasized, and especially the women sahaba and tabi'un are seems to be undervalued and not noted attention. However, with the construction of the Masjid an-Nabawi after the hijra, The Prophet Muhammad (pbuh) encouraged women to participate in mosques through various occasions for the purpose of worshiping and knowledge, and made them aware of the verses of the Qur'an. Such practices were continued during the sahaba and tabi'un period and women gained the basis of sciences such as qira'a, hadith, fiqh and tafsir that would be formed in the future. Medina, where a vibrant scientific life shaped around the Masjid an-Nabawi was lived, offered opportunities for women to participate in this scientific vitality. Hafsa bt 'Umar (d. 45/665) and Umm Salama (d. 62/681), especially' 'A'isha (d. 58/678), one of the ladies of the Prophet (pbuh), played an important role in the education of women. Apart from the wives of The Prophet (pbuh), there are many other women sahaba who have knowledge such as al-Shifa bt. 'Abd Allah (d. 20/641 around), Umm Waraqa bt. 'Abd Allah b. Harith (before d. 23/644), Asma' bt. Yazid (d. 30/650), Asma' bt. Abi Bakr al-Siddiq (d. 73/692) and Samra bt. Nuhayk (d.?) in Medina. Outstanding among scholars of the period of tabi'un, who acquired most of her science from 'A'isha, 'Amra bt. 'Abd al-Rahman (d.106 / 724), has been emphasized. In addition to the narrations reflected in the tafsir sources, many famous scholars have received knowledge from her, reveals that it is among the important names of Medina. Other than 'Amra, the names Umm Kulthum bt. Abi Bakr al-Siddiq (after d. 58/678); Zaynab bt. 'Ali b. Abi Talib (d. 62/682); Hafsa bt. 'Abd al-Raman b. Abi Bakr al-Siddiq (d. 80/699 around), Safiyya bt. Abi 'Ubayd (d. 90/709 around), 'A'isha bt. Talha b. 'Ubayd Allah (d. 101/719), 'A'isha bt. Sa'd b. Abi Waqqas (d. 117/735) and Fatima bt. al-Mundhir b. Zubayr b. al-'Awwam (48/668- d. ?) can be mentioned. In this study, the scholar women from sahaba and tabi'un were touched, the narrations recorded in tafsir sources were examined and the results to be attained from the information obtained were discussed. In the determination of the names, tabaqat and teracim type works were used, for the interpretation of the tafsir, 'ulum al-Qur'an and hadith sources were used as well as the tafsir sources. As a result of the readings made, it has been observed that the information given about women sahaba and tabi'un in these sources is highly limited. Similarly, there is no reference to their position in the science of tafsir. One of the limitations of our research is the minority of commentaries and narrations coming from them numerically. This situation was evaluated considering the socio-cultural structure of the period and 'Amra, who was accepted as the transmitter of 'A'isha's knowledge, compared to another student of 'Urwa b. al-Zubayr (d. 94/713) the situations such as recording much less of his narrations have been criticized. In today's studies, it is aimed to reach a general opinion about the place of women in education and their contribution to tafsir in Medina in the first century, based on the fact that the place of early women in scientific life has not been mentioned sufficiently.
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    Reading al-Tabari's Fiqh Work Named Latif al-Qawl Through the Tafsir of Jami' al-Bayan
    (Hitit Univ, 2024) Gurman, Ceyda
    Muhammad b. Jarir al-Tabari (d. 310/923) was a scholar who lived in Baghdad during the Abbasid period in the third and fourth centuries, when Islamic sciencesweresystematisedand a considerable literature was penned. He is famous for being a well-rounded scholar and author who was distinguished as a mufassir, faqih, and historian, as well as beingproficient in qira'ah, hadith, Arabic language and grammar, poetry, ethics, and medicine. In the fourth century, when the geography of Islam stretchedfrom Andalusia to Khorasan, and many scholars such as the mutakallim Ash'ari (d. 324/935), the linguist Zajjaj (d. 311/923), the faqih Tahawi (d. 321/933) and al-Karhi (d. 340/952), the muhaddith al-Nasai (d. 303/915), the historian al-Masudi (d. 345/956), the mufassir Ibn Abi Hatim (d. 327/938), al-Maturidi (d. 333/944) and al-Jassas (d. 370/981who influenced and shaped Islamic thought, were produced, he is one of the names that left a similar impact. Traveling to many Islamic lands and going on scholarly journeys, al-Tabari finally settled in Baghdad, where he would reside until his death, and wrote his famous tafsir Jami' al-bayan. In addition to his extraordinary tafsir, which is considered by some scholars to have not yet been surpassed, his extant Tarihu al-umam wa'l-muluk, al-Tabsir, Sarihu al-sunna, Zayl al-muzayyal,some of which have reachedtoday, al-Tahzib al-asar,and Ikhtilaf al-fuqaha, there are other works that have not been extant or have not yet been unearthed, such as Latif al-qawl, Basit al-qawl, adabal-kaza, al-Hafif, al-Radand Adab al-nufus, as well as other works mentioned in the sources. This article discusses his work Latifal-qawl fi ahkami shara i al-Islam, which covers the topics of the usul al-fiqh and some furu al-fiqh and which we do not have, and makes some remarks about its content. In Ikhtilaf al-fuqaha, al-Tabari discussed the Ijtihads of jurists such as Abu Hanifa(d. 150/767), Imam Shafi'i (d. 204/820), and Imam Malik (d. 179/795) and the differences of opinion between them, and then wrote Latif al-qawl, which consists of eighty-three chapters and is said to be around two thousand five hundred pages, and he summarized it in his work al-Hafif. Latif al-qawlis a very valuable work in which he explains his opinions on fiqh in a comprehensive manner and which is accepted as a basis by his followers. In this book, al-Tabari explained and elaborated on his fatwas as thefounder of the sect and his own preferences in usul al-fiqh. I have two books from which no faqih can be without: al-Ihtilaf and al-Latif. He saidso, emphasizing the importance he attached to these two works. Considering the fact that his tafsir of around three thousand manuscript leafs is now published in twenty-odd volumes, it is understood that Latif of two thousand five hundred leafs, which has not reachedto the present day,is also a work of twenty volumes. This article aims to contribute to the understanding of al-Tabari's identity as a faqih by presenting the work to the scholars and to trace how his knowledge in the field of fiqh is affected by his tafsir. Latif al-qawlis mentioned in almost all of the sources that offer information about his biography and works, but there is limited information about its features and content. In this context, the most detailed information about the features of the work can be found in Hamawi's (d. 626/1229) Mu'jam al-udaba. Information on the issues it covers can be seen in al-Tabari's references to Latif al-kawlin al-Jami' al-bayan. It was found that he referred to this work in more than twenty places, as he said, Since we have explained this issue in Latif al-kawl, we do not need to repeat it here. The author's references in his other works were also examined and then the information given by different authors about the content of Latif al-qawlwas compiled and evaluated. In this study, a special heading was opened for the topics of nasih, mensuh; 'amm, hass; ijma; qiyas;the obligation of statements of command and knowledge; and the related examples and tafsir of the verses were examined, thus examining how al-Tabari put into practice the method he followed and adopted in the usul al-fiqh and the method he adopted in the tafsir of the ahkam verses.Since there is no research on Latif al-qawl, it is hoped that the present work willcontribute to the literature