Muqatil ibn sulayman
Muqatil b. Sulaimān (Arabic مقاتل بن سليمان died 767 ) was a scholar of Islamic tradition, Koranexeget and theologian who created one of the first commentaries on the Koran, but because of its supposedly extremely anthropomorphic conception of God and his bonds with the Ahl al - Kitaab ( Christians and Jews ) was in the later Muslim scholars in not particularly good reputation.
Muqatil was born in Balkh, and spent the early part of his life in Khorasan. He is said to have stood in a friendly relation to Sālim ibn al - Ahwaz Mazini, the commander of the last Umayyad governor in Khorasan, Nasr b. Sayyar. Some biographers mention that he had a theological slugfest with Dschahm ibn Safwan on the attributes of God in the mosque of Merv. After the seizure of the Abbasids Muqatil emigrated to Iraq. He first settled in Basra, he spent some time in the newly founded capital of Baghdad. Various reports show him as an interlocutor of the Abbasid caliph al - Mansur. Shortly before his death he returned to Basra.
In recent years, particularly Muqatil great Tafseer, published 1979-1988 in five volumes in Cairo, the interest of science has drawn on himself because he is one of the earliest preserved Muslim commentaries on the Koran at all. A contrast to most of the later Koran commentaries is that Muqatil in the interpretation of various places not the dissent of the scholars on the interpretation of these sites referenced, but always maintains only its own interpretation. John Wansbrough characterized Muqatil type of Qur'an commentary as " haggadic exegesis " because it enriches the Koran with numerous narrative elements and transformed into a continuous story. Josef van Ess Muqatil looks at his enrichment of the Koran text with fantastic and legendary elements in the tradition of chorasanischen " storyteller " ( quṣṣāṣ ).
Another characteristic of Muqatil Tafseer is that it leaves nothing unexplained. All persons, groups of persons and animals mentioned in the Quran, the information may in addition also still be so vague as to be provided by him by name. So he reports for example, that the ant that speaks in Sura 27:18 to Solomon, actually al - Dscharmī said. Many of these identifications have continued to have long. Thus, for example, his statement that al- Khidr is identical with Elisha marked for centuries by Persian and Turkish language area the image of Khidr.
Muqatil great tafseer has been conveyed in Khorasan as well as in Baghdad. The Cairene pressure is based on a western review. There was also an Eastern review, the Labi only by quotations in the later Qur'anic commentary from ath - Tha ʿ (d. 1036 ) is preserved. Mehmet Akif Koç 2008, these two reviews compared. In addition to the great Tafseer, there are two other koranexegetische works that have survived from Muqatil, the Tafseer ḫamsmī ʾ at Aya ( "Declaration of the 500 verses of the Qur'an " ) and the Kitāb Wuǧūh al -Qur ʾ ān ( "Book of the aspects of the Koran ").
Later Häresiographen as Abū l - Ḥasan al - ʿ arī Asch said Muqatil after an extreme anthropomorphism. He had just as God presented a man of flesh and blood, with hair, bone, internal organs and specific body measurements. Sirry, the Muqatil has studied the Koran comment under this point of view, comes to the conclusion that there is to see of anthromorphistischen views no trace. He suspects that the "legend " of Muqatil anthropomorphism in connection with the reports emerged about his involvement with Dschahm ibn Safwan. Since Dschahm was an exponent of an extremely abstract image of God, Muqatil an extremely anthropomorphic conception was reversed attributed.
From the late Middle Ages because it also took offense that Muqatil fell back in his Tafseer on Isra ʾ ilīyāt so on traditions that came from Christians and Jews. This was considered as one of the greatest shortcomings of this work.