Gurman, Ceyda2025-03-232025-03-2320211306-62182636-8536https://doi.org/10.37697/eskiyeni.853094https://hdl.handle.net/11486/4651The 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.trinfo:eu-repo/semantics/openAccessTafsirMedinaSahabaTabi'unWomanArticle43779310.37697/eskiyeni.853094N/AWOS:001146068100004N/A