Eskiyeni 43 (Mart/March 2021) Araştırma Makalesi/Research Article Eskiyeni 43 (Mart/March 2021), 77-93 Medineli Kadın Sahâbe ve Tâbiûnun Tefsire Katkıları * Ceyda Gürman Dr. Arş. Gör., Sinop Üniversitesi (ROR ID: 004ah3r71) İlahiyat Fakültesi, Tefsir Anabilim Dalı Ph.D. Research Assistant, Sinop University, Faculty of Teology, Department of Tafsir Sinop/Turkey cey827@gmail.com ORCID: 0000-0002-4136-9766 Contributions to Tafsīr of the female Ṣaḥābe and Tābi‘ūn from Medina Abstract The efforts of the ṣaḥāba, who constitute the most important circle in the tafsīr and of the tābi‘ūn (successors of ṣaḥāba) who grew up in their hands to understand the Qur’ān, took their place in the studies on the history of tafsīr. However, it is seen in the researches conducted on the first century of hijrī that certain names are emphasized, and especially the women ṣaḥāba and tābi‘ūn are seems to be undervalued and not noted attention. However, with the construction of the Mas- jid an-Nabawī after the hijra, The Prophet Muḥammad (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’ān. Such practices were continued during the ṣaḥāba and tābi‘ūn period and women gained the basis of sciences such as qirā’a, ḥadīth, fiqh and tafsīr that would be formed in the future. Medina, where a vibrant scientific life shaped around the Masjid an-Nabawī was lived, offered opportunities for women to participate in this scientific vitality. Ḥafṣa bt ‘Umar (d. 45/665) and Umm Salama (d. 62/681), especially ‘Ᾱ’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 ṣaḥāba who have knowledge such as al- Shifā bt. ‘Abd Allāh (d. 20/641 around), Umm Waraqā bt. ‘Abd Allāh b. Ḥārith (before d. 23/644), Asmā’ bt. Yazīd (d. 30/650), Asmā’ bt. Abī Bakr al-Siddīq (d. 73/692) and Samrā bt. Nuhayk (d.?) in Medina. Outstanding among scholars of the period of tābi‘ūn, who acquired most of her science from ‘Ᾱ’isha, ‘Amra bt. ‘Abd al-Raḥmān (d.106 / 724), has been emphasized. In addition to the narrations reflected in the tafsīr 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 * Bu makale, Yalova Üniversitesi Sosyal Bilimler Enstitüsü’nde tamamlanan “Tâbiûn Dönemi Tefsiri ve Medineli Müfessirler” adlı doktora tezimizin ilgili başlıklarından istifade edilerek hazırlanmıştır./This article has been prepared by benefiting from the related titles of my doctoral thesis named “Tafsīr of Tābi‘ūn Period and Medina Mufassirs” completed in Yalova University Institute of Social Sciences.  İntihal Taraması/Plagiarism Detection: Bu makale intihal taramasından geçirildi/This paper was checked for plagiarism Etik Beyan/Ethical Statement: Bu çalışmanın hazırlanma sürecinde bilimsel ve etik ilkelere uyulduğu ve yararlanılan tüm çalışmaların kaynakçada belirtildiği beyan olunur/It is declared that scientific and ethical principles have been followed while carrying out and writing this study and that all the sources used have been properly cited (Ceyda Gürman). Geliş/Received: 03 Ocak/January 2021 | Kabul/Accepted: 07 Mart/March 2021 | Yayın/Published: 20 Mart/March 2021 Atıf/Cite as: Ceyda Gürman, “Medineli Kadın Sahâbe ve Tâbiûnun Tefsire Katkıları = Contributions to Tafsīr of the female Ṣaḥābe and Tābi‘ūn from Medina”, Eskiyeni 43 (Mart/March 2021), 77-93. https://doi.org/10.37697/eskiyeni.853094 CC BY-NC 4.0 | This paper is licensed under a Creative Commons Attribution-NonCommercial License