Muqātil ibn Sulaymān (Arabic: أبو الحسن مقاتل بن سليمان البلخى, romanized: Abū-l Ḥassan Muqātil ibn Sulaymān Al-Balkhī) (d. 767 C.E.) was an 8th-century Muslim scholar of the Quran, controversial for his anthropomorphism.[4] He wrote one of the earliest, if not first, commentaries of the Qur'an which is still available today.[5][6]
Muqatil is the author of a tafsir (commentary) on the Quran that John Wansbrough considers the oldest surviving complete tafsir and discusses in some detail.[6] This work was still in manuscript when Wansbrough wrote but has since been published.[7]
Muqatil were born in Balkh, there are no works that date his birth, but some have estimated his birth year to be around 80 H. His father named Sulayman, although several chroniclers has confused that his father were named Hayyan.α
He spent his early life in both Balkh and Marw. In Balkh, he was impacted by the religious diversity it had in the pre-Islamic era. He later migrated to Marw in order to get married.[4] During the caliphate of Marwan II, Muqatil was involved in the civil war between the Abbasids and Umayyads.[8] With the end of Umayyad rule he migrated to Iraq, settling in Basra and then moving to Baghdad. Due to possible Zaydi influence, he preferred the Abbasids to the previous Umayyad government, and some sources indicate that he would frequent the Abbasid court. Once, when visiting the Caliph al-Mansur, a fly sat on his face. Muqatil remarked that God had created the fly to humble the tyrants.[4]
He later returned to Basra where he died in 150 H (767 CE).[4][9]
The tafsir (interpretation) of Muqatil was highly regarded by various classical Islamic teaching scholars.[10][11], and his commentary on Quran chapter Al-Inshiqaq has been preserved into modern era and translated into English by Nicolai Sinai.[12]
Muqatil was known for theological opposition against the contemporary Mu'tazilism, as his ideas related to physical aspects and likening God to human image and activity.[3] His views on divine anthropomorphism were notorious to later generations, but in spite of his “extreme” corporealism, he employed ta'wil in his tafsir even on verses on the attributes of Allah believed by many to show the contradiction in his thought.[13] Muqatil Ibn Sulayman also strongly associated "commanding right" with furthering the monotheism that he taught,[vague][14] but also with a pacifist approach.[15]
Muqatil was accused for being interpreting the divine attributes in a literal, sometimes anthropomorphic sense, affirming Wajh Allah (the divine countenance), as a literal face, Ayn Allah (the divine eye) as a literal eye, Yad Allah (the divine hand) as a literal hand. He stated that God sat on the throne - describing Istiwa as Istaqarra (settlement), although he states that he did this before creating the creation. Closer inspection of his Tafsir yields that he inclined towards anthropomorphist interpretation of the Kursi (throne) and the right side of God (as well as the seeing of God which is seen as anthropomorphic by the Mu'tazila who thought God can only be seen if he is a Jism (body)).[4] Other views reported from Muqatil is that he said that Allah (God in Islam) spoke through his mouth to Moses and he reportedly narrated the following Hadith:[3]
During the end of the day someone calls, where is the friend of Allah? Then, the group of angels step forward to sit with Him on the throne until they touch His shoulder.[3]
Another example of alleged anthrophomorphic view of Muqatil was attributed to his statement that God possessed bodily parts such as flesh, blood, hair, bones and such. some Contemporary Muslim scholars were convinced of Muqatil's extreme anthropomorphism that they even came up with the term "Muqatiliyyah" to designate a sect which allegedly followed Muqatil in such views.[16] Furthermore, Al-Ash'ari reports that Muqatil and Dawud al-Jawabiri, said that God is a body and possesses an image like a human being with flesh, blood, hair, bones and limbs such as hand, leg, head, and eyes, though he states that they said that with all of these he is completely unlike the creation, and that the creation does not resemble him.[17]
There was an intense theological and political debate that took place in the mosque of Marw between Muqatil and Jahm bin Safwan (d. 128 H/ 746 CE), regarding the divine attributes and a dispute between two political figures that Muqatil and Jahm were affiliated with. Each of them ended up writing a book refuting the other, and Muqatil used his political links to get Jahm expelled from Balkh, having him sent to Termez. In 128 H, in a subsequent battle with Muqatil's sponsor, Jahm was killed.[4] The accusations of anthropomorphism against Muqatil were seen as the logical opposite to those who held the views of complete denial of Names of God in Islam and its divine attributes by Jahm bin Safwan, to whom the term Jahmiyya was attributed (as the opposite of "Muqatiliyyah"). The majority of Sunni scholarships thus positioned themselves in the middle, between the two extremes, neither negating God's attributes nor likening them to the creation.[18] The reputation of Muqatil among medieval scholars of Islam was generally negative, as several notable scholars of Islamic teaching denouncing him, such as:
However, later era scholars delved further about the view of Muqatil and instead rejecting the Anthropomorphism view accusation against Muqatil, such as:
On the field of Hadith tradition, Muqatil was also rejected in Hadith, being accused of reporting hadith from those he never met, and in one instance, reportedly asking a local ruler if he wanted him to forge a Hadith.[4][34] Hadith scholars who denounced Muqatil consisted of:
Hadits ini diriwayatkan oleh at-Tirmidzi (no. 2887) dan ad-Darimi (II/456), dari jalan Humaid bin Abdurrahman, dari al-Hasan bin Shalih dari Harun Abu Muhammad dari Muqatil bin Hayyan (yang benar Muqatil bin Sulaiman) dari Qatadah dari Anas secara marfu'; 2. Muqatil bin Hayyan. Kata Ibnu Ma'in: "Dha'if." Kata Imam Ahmad bin Hanbal: "Aku tidak peduli kepada Muqatil bin Hayyan dan Muqatil bin Sulaiman." ; ...Imam Ibnu Abi Hatim berkata dalam kitabnya, al-'Ilal (II/55-56): "Aku pernah bertanya kepada ayahku tentang hadits ini. Jawabnya: 'Muqatil yang ada dalam sanad hadits ini adalah Muqatil bin Sulaiman, aku mendapati hadits ini di awal kitab yang disusun oleh Muqatil bin Sulaiman. Dan ini adalah hadits Batill, tidak ada asalnya.'"; ...Syaikh Muhammad Nashiruddin al-Albany berkata: "Apabila sudah jelas bahwa Muqatil yang dimaksud adalah Muqatil bin Sulaiman, sebagaimana yang sudah dinyatakan oleh Imam Abu Hatim dan diakui oleh Imam adz-Dzahabi, maka hadits ini Maudhu' (Palsu).
أبو سبرة بن أبي رهم معلومات شخصية اسم الولادة أبو سبرة بن أبي رهم مكان الميلاد مكة مكان الوفاة مكة الزوجة أم كلثوم بنت سهيل بن عمرو الأب أبو رهم بن عبد العزى العامري الأم برة بنت عبد المطلب إخوة وأخوات أبو سلمة بن عبد الأسد أقرباء أخوه لأمه:أبو سلمة بن عبد الأسد الحياة العم
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