Tafsīr of Tābi'ūn period and Medina mufassirs

In this study, tābi'ūn's tafsīr and Qur'an interpretation of the mufassir tābi'ūn from Medina was examined. For the correct understanding of the Qur'an message, it is important to consider especially how the prophet interpreted the Qur'an and how the sahāba and tābi'ūn understand the verses. The topic is mainly based on examining tafsīr of tābi'ūn which transfers sahāba's accumulation that they inherited to the next generations while preserving the scientific heritage of the sahāba, who were educated by the Prophet and witnessed the revelation period. Besides that it is aimed to reveal the contributions of the mufassir tābi'ūn of Medina in this science. The fact that the tafsīr sources transferred sanad fully that have reached the present day can't underestimate the views from tābi'ūn and this situationreveals that they are indispensable in terms of the tafsīr science. The most important factor leading us to this study is the necessity and importance of determining the narrations conveyed from tābi'ūn and the method they follow while interpreting the verses for reaching the correct interpretation of Qur'an. In the first part of this study, which consists of three main sections; without long semantic analyzes by explaining the lexical and term meanings of the words "tābi'ūn" and "tafsīr", a conceptual framework was drawn in general. In the topics that deal with the political, social and cultural situation of Medina; Umayyad administration and their attitude towards scholars, the attitude of the people of Medina against the administration were investigated. Also the effect of political and religious formations on the social and scientific life of Medina; with the social position of mawālī and its place in the science environment of Medina, and the educational institutions in this city, especially Masjid al-Nabawī, were examined. Hadith, fiqh, sīra and maghāzī sciences in Medina were mentioned. In the second part, information about the birth of the tafsīr science, the features of tābi'ūn tafsīr and the prominent science centers such as Mecca, Basra, Kūfa, Damascus, Yemen, Egypt and Khorasan with the famous scholars in this area were given. Also the place of Medina was discussed. Here, the "science centers" as outline form was preferred instead of the names such as "Mecca school", "Kūfa school" and "Medina school" by revising the tafsīr history readings with the school approach and the wrong information and classifications in these readings. It is not possible to consider that covers the tābi'ūn period of approximately one and a half centuries, and all the science centers in this timeframe in detail in terms of the limitation of the thesis. The purpose determined in the thesis is to evaluate the Medina science center in terms of tafsīr science in all aspects. Therefore, summary information has been provided about other science centers compared to Medina. In this section, many names that have contributed to tafsīr, other than the sahāba and tābi'ūn of Medina, which are mentioned in the books of tafsīr on the clasification of school, were emphasized and the narrations related to the anti-tafsīr attributed to the scholars of Medina were also analyzed. The third parthas included information about the sahābas of Medina and their interpretations of the Qur'an. In this part, after giving the biography of each mufassir, tafsīr narrations has been classified and evaluatedsuch as; "conveyed from the Prophet and the sahāba" or "interpreted with their own opinion", "prominent with characteristics of fiqh and lexical", "contacted the 'ulūm al-Qur'an". In the study, Zayd b. Aslam and Muhammad b. Ka'b al-Kurazī are the most widely mentioned mufassirs. 'Urwa b. al-Zubayr and Sa'īd b. al-Musayyab, who are generally known for their fiqh aspects, Ibn Shihāb al-Zuhrī, who is known for his hadith aspect, and Muhammad al-Bākır, who is counted among the twelve imams by Shia, caliph 'Umar b. 'Abd al-'Azīz and 'Atā' b. Yasār and Nāfī' mawlā Ibn 'Umar, were also evaluated under a separate title. In this section, after mentioning the woman tābi'ūn of Medina like 'Amra bint 'Abd al-Rahmān, the section was completed by mentioning the famous tābi'ūn of Medina in the kirā'a. Keywords: Tafsīr, Qur'an, Tābi'ūn, Medina, Zayd b. Aslam, Muhammad b. Ka'b al-Kurazī