Title: Muqatil ibn Sulayman
Content:  Muqātil ibn Sulaymān (أبو الحسن مقاتل بن سليمان البلخى) (d. 767 C.E.) was an 8th-century story teller of the Quran. He wrote one of the earliest, if not first, commentaries (tafsir) of the Qur'an still available today.
Title: Muqatil ibn Sulayman
Content:  Muqatil's views stood in complete opposite to the views of the contemporary Mu'tazila, as his ideas related to physical aspects and likening God to human image and activity. 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. Muqatil Ibn Sulayman also strongly associated "commanding right" with furthering the monotheism that he taught, but also with a pacifist approach.
Title: Muqatil ibn Sulayman
Content:  Born in Balkh in Khorasan, there are no works that date his birth, but some have estimated his birth year to be around 80 H. 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. During the caliphate of Marwan II, Muqatil was involved in the civil war between the Abbasids and Umayyads. 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. He later returned to Basra where he died in 150 H (767 CE).
Title: Muqatil ibn Sulayman
Content:  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. This work was still in manuscript when Wansbrough wrote but has since been published.
Title: Muhammad ibn Sulayman al-Katib
Content:  Muhammad ibn Sulayman (محمد بن سليمان), surnamed al-Katib, was a senior official and commander of the Abbasid Caliphate, most notable for his victories against the Qarmatians and for his reconquest of Syria and Egypt from the autonomous Tulunid dynasty.
Title: Muqatil ibn Sulayman
Content:  unanimous consensus that Muqatil was not a scholar of Hadith. He did not use the isnaads (chains of narration) properly. Amidst the scholars of Islam, Muqatil's reputation is that of a storyteller. The Muhaddith Ibn Hibban (d. 354 H), author of the Sahih, summarised the opinions of the early generations on Muqatil thus, "He relied on Jewish and Christian sources in his interpretation of the Qurʾān; he was also an anthropomorphist assimilating God to His creatures; and in addition he used to forge ḥadīths" Al-Khatib al-Baghdadi (d. 463 H) was the first to accuse him of being a story teller, and the historian Ibn Asakir (d. 571 H) was the first to be explicit 
Title: Jahm bin Safwan
Content:  Muqatil ibn Sulayman, an early commentator on the Qur'an who Sunni Muslims view as the polar opposite of Jahm who went to the other extreme, was a contemporary of Jahm who was particularly critical of him. Between the two men, a heated theological and political debate took place in the mosque of Marw regarding the divine attributes and also two political figures that both men 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. Muqatil set up a rival movement to the Jahmiyyah known as the Muqatiliyyah, and Sunni Muslims have identified themselves as being between what they view as two extremes (negation and likening of the divine attributes, Ta'til and Tasbih). Muqatil himself was condemned by scholars of his time like Abu Hanifah and Makki Ibn Ibrahim (the teacher of al-Bukhari). Abu Hanifah (d. 150 H) also harshly criticised Jahm and this was alongside his criticism of the opposing Muqatiliyyah. In particular Abu Hanifah went as far as declaring Jahm a disbeliever.
Title: Da'i al-Mutlaq
Content:  The Sulaymanis are a smaller group of Tayyibi Ismailis, who followed Sulayman bin Hassan as the successor to Da'ud Burhan al-Din, thus deriving their name from him. Starting from 1677, Sulayman's successors almost always came from the Makrami family. The Sulaymani Du'at made Najran their headquarters and ruled the area, supported by the Banu Yam, until their power waned under the successive rules of the Ottomans and Saudis. The current seat of the Sulaymani Da'i is in Najran, Saudi Arabia. The current incumbent is Mohsin bin Ali al-Makrami.
Title: Muqatil ibn Sulayman
Content:  that the early scholars (as-salaf) rejected Muqatil's views after they became known after his debate with Jahm. Some early traditionalists are said to have gone too far, with Makki ibn Ibrahim (d. 215 H), the teacher of al-Bukhari, permitting the killing of Muqatil. Some, such as Kharijah ibn Mus'ab (d. 168 H/ 785 CE), were so outraged that they said they would do the deed themselves if they could. Away from theology, he 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. Al-Bukhari (d. 256 H) rejected him saying he was 
Title: Muqatil ibn Sulayman
Content:  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. The accusations of anthropomorphism against Muqatil were seen as the logical opposite to those who held the negationist views of Jahm, to whom the term "Jahmiyyah" was used (as the opposite of "Muqatiliyyah"). The Sunni Muslims thus positioned themselves in the middle, between the two extremes, neither negating God's attributes nor likening them to the creation.

Question: What is the religion of Muqatil ibn Sulayman?
Answer: Sunni Islam.
Sunni.
Sunnite Muslims.
Sunnite Muslim.