The References to the Battle of Badr in the Makki Surahs in Tafsir Al-Muqatil

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Tarih

2021

Dergi Başlığı

Dergi ISSN

Cilt Başlığı

Yayıncı

Cumhuriyet Univ, Fac Theology

Erişim Hakkı

info:eu-repo/semantics/openAccess

Özet

The Tafsir (d. 150/767) is the oldest available complete commentary text. In this respect, it has been a focus of attention. In this tafsir, the references to the Battle of Badr in the explanation of some Makkisurahs are remarkably numerous. Badr was the first war that the Prophet made with the polytheists of Makkah, and it took place in the second year of the migration to Madina (A. H. 2). The polytheists were far superior to the Muslims in terms of both equipment and numbers. Therefore, the success achieved in this expedition meant a lot not only in terms of survival but also in terms of morale of Muslims. Details of this war are included in Surah Anfal, and various aspects of it are referred to in other Madani surahs. It is not difficult to understand the mention of such an important war in Madani surahs. However, the references to the Battle of Badr-which has not yet taken place- in the commentary of the Makki surahs, are particularly challenging. In this tafsir, 66 verses of various Makkisurahs are explained through the Battle of Badr. This study was carried out in order to reveal the background of the Badr references of the Makki surahs in Muqatil tafsir. Muqatil stands out in the Hadith in terms of reliability, and in the Kalgin as a widely discussed personality with his various views. Although he has been criticized from various aspects of his Tafsir, it is generally considered a great authority. His work is easy to understand; it combines narration and insight. The similar of every possible verse has been given. The author's mastering at the Arabic language showed itself in the words of the Qur'an. Almost no words remained unexplained. Muqatil is closely related to the Arabic language that had been in effect in the era of revelation, and he generally carried out his tafsir activities by considering the era of revelation. In Muqatil's view of tafsir, no verse is independent from the experiences of the period, and each verse gains meaning with its context. In his tafsir, Muqatil draws a view of Badr without alternatives. While other tafsirs include other achievements of Muslims in addition to Badr, such as the victory of the Battle of the Ditch and the conquest of Makkah, in the tafsir of Muqatil the difference of Badr as the biggest blow against the polytheists of Makkah is clearly stated. It may not be very convincing to explain his insistence on Badr as random touches and sometimes anachronistic mistakes, given his skill in tafsir and his command of the Qur'an in terms of both content and language. Badr stands as a conscious choice, not a mistake in Muqatil. As it can be seen in examining the verses, the forward-looking statements present in the majority of the verses; this emphasis also prepared the ground for Muqatil's explanations. In any case, Muqatil sometimes did not care about falling into historical inconsistency. If we exclude these 5 verses, which can be explained with Badr although they are Makki, the attitudes of other commentators regarding the emphasis of Badr in the Makki verses in the remaining 61 verses are as follows: al-Tabari (d.310/923) included the views pointing to Badr in only 3 of the 61 verses in his tafsir. This shows us that the emphasis of Badr in the Makki verses was not generally adopted by other early commentators except Muqatil. Because in al-Tabari's tafsir, the views on talsir from the era of As-sahabah (the Companions), Tabi'un (the second generation following the Companions) and Wirt a1-T4bin (the third generation) are mentioned together with isnad (the chain of reporters), except for Muqatil and al-Kalbi. al-Zadjdjadj (d. 311/923), who was contemporary of Tabari, included Badr in only two of the 61 verses in his philological tafsir. In other words, al-Zadjdjadj is on a very different line from Muqatil regarding Badr. al-Maturidi (d. 330/944) included Badr among other explanations in only 4 of the 61 verses in his tafsir, and did not mention Muqatil's view even among the possible meanings of the other verses. al-Razi (d. 606/1210) included Badrin 10 of 61 verses among other explanations. In the remaining 51 verses, he did not find it necessary to mention Muqatil's view along with other possibilities. Apparently, al-Razi, like others, did not consider Muqatil's explanations reasonable. Nevertheless, Razi was the commentator who gave greater place to the Badr emphasis of Muqatil in his tafsir. In this case, how can the passion for Badr, seen in the Muqatil tafsir, be explained? We think it would be correct to seek the reasons of Muqatil's-sometimes reasonable, sometimes inappropriate, and sometimes anachronistic- explanations of Badr in the importance he gave to this expedition and in the method of relying on concrete data in the interpretation of the Qur'anicverses. In his view of tafsfr, no verse is independent of the experiences of the period. He takes care to include information reflecting the historical situation in almost every verse. Apparently, within the scope of this path he followed in his tafsir, Mugatil felt the need to remind Badr, which the polytheists of Makkah regarded as the greatest torment they had ever seen in their worldly life, by mentioning it in verses containing torment, threat, and revenge.

Açıklama

Anahtar Kelimeler

Tafsir; Mugatil; Badr; Makki; Madani

Kaynak

Cumhuriyet Ilahiyat Dergisi-Cumhuriyet Theology Journal

WoS Q Değeri

N/A

Scopus Q Değeri

Q3

Cilt

25

Sayı

3

Künye