L\u00fcgatte, hal, \u015fekil, durum, davran\u0131\u015f, idare, yol, hareket, y\u00fcr\u00fcme, \u00e2det, bir kimsenin ahl\u00e2k\u0131, seciyesi ve hayat hik\u00e2yesi gibi m\u00e2n\u00e2lara gelen siyer<\/b>, s\u00eeret<\/b> kelimesinin \u00e7o\u011fuludur.<\/p>\n
Ist\u0131lahta ise Ras\u00fblullah (s.a.v) Efendimiz\u2019in m\u00fcb\u00e2rek hayat\u0131n\u0131 ve \u015fahsiyetini, tebli\u011f faaliyetlerini, siyas\u00ee ve asker\u00ee m\u00fccadelelerini konu alan bilim dal\u0131na verilen isimdir. \u201cSiyer ve Meg\u0101z\u00ee\u201d<\/b> diye de ge\u00e7er.<\/p>\n
\u201cSava\u015f yeri, sava\u015f ve sava\u015f hik\u00e2yeleri\u201d anlam\u0131ndaki ma\u011fz\u00e2t<\/b> kelimesinin \u00e7o\u011fulu olan meg\u0101z\u00ee<\/b> ise Ras\u00fbl-i Ekrem Efendimiz\u2019in gazve ve seriyyelerinin tarihine ve bu konuda yaz\u0131lan kitaplara isim olmu\u015f, siyer kelimesinin e\u015f anlaml\u0131s\u0131 h\u00e2linde hem kendi ba\u015f\u0131na hem siyerle birlikte kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n
Zamanla Siyer<\/b>, s\u00e2dece Peygamber (s.a.v) Efendimiz\u2019in hayat\u0131 i\u00e7in kullan\u0131lan bir \u0131st\u0131lah h\u00e2line gelmi\u015f, s\u00eeret<\/b> ise ba\u015fka \u015fahsiyetlerin hayatlar\u0131n\u0131 anlatan kitaplar\u0131n adlar\u0131nda da yer alm\u0131\u015ft\u0131r.<\/p>\n
Siyer<\/b> terimi ayn\u0131 zamanda sava\u015f, esirler ve ganimetler ba\u015fta olmak \u00fczere devletler hukuku dallar\u0131na giren konulara isim olarak verildi\u011fi gibi, bu alanda yaz\u0131lan kitaplar\u0131n isminde yer alm\u0131\u015f, ayr\u0131ca f\u0131k\u0131h kitaplar\u0131n\u0131n bu mevzular\u0131 ele alan k\u0131sm\u0131n\u0131n ismi olmu\u015ftur.<\/p>\n
\u0130sl\u00e2m d\u00fcnyas\u0131nda Ras\u00fblullah (s.a.v) Efendimiz\u2019in hayat\u0131 ve \u015fahsiyetine duyulan al\u00e2ka, Kur\u2019\u00e2n-\u0131 Ker\u00eem<\/b>\u2019in ve \u0130sl\u00e2m dininin ona atfetti\u011fi ehemmiyet ve k\u0131ymetten kaynaklan\u0131r. Bir m\u00fcsl\u00fcman\u0131n bu al\u00e2kas\u0131, \u201cAllah\u2019tan ba\u015fka il\u00e2h olmad\u0131\u011f\u0131na ve Hz. Muhammed\u2019in Allah\u2019\u0131n kulu ve Ras\u00fbl\u00fc oldu\u011funa\u201d \u015feh\u00e2det edip dine girmesiyle ba\u015flar. Z\u00eer\u00e2 ki\u015fi, kendi hayat\u0131nda Rehber\u2019inin yani Ras\u00fblullah (s.a.v) Efendimiz\u2019in yolunu izlemiyorsa M\u00fcsl\u00fcman olamaz.<\/p>\n
Ras\u00fblullah (s.a.v) Efendimiz\u2019in \u015fahsiyetine derin ba\u011fl\u0131l\u0131\u011f\u0131n ve al\u00e2kan\u0131n esas s\u00e2iki, il\u00e2h\u00ee ve Kur\u2019\u00e2n\u00ee\u2019dir. Esasen Kur\u2019\u00e2n-\u0131 Ker\u00eem m\u00fcsl\u00fcmanlara ilimle u\u011fra\u015fma ve tedvin hareketini ba\u015flatma hususunda \u00f6rnek oldu\u011fu gibi ilmin ehemmiyetini bildiren \u00e2yetleriyle de m\u00fcsl\u00fcmanlar\u0131 ilme te\u015fvik etmi\u015ftir. Onlar da Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in iyi anla\u015f\u0131labilmesi i\u00e7in k\u0131raat, tefsir, Arap dili ve edebiyat\u0131; Ras\u00fblullah (s.a.v) Efendimiz\u2019in daha iyi tan\u0131nmas\u0131 ve bilinmesi i\u00e7in de hadis ve siyer-meg\u0101z\u00ee konular\u0131nda tedvin faaliyetlerine ba\u015flam\u0131\u015flard\u0131r.<\/p>\n
*<\/p>\n
Sah\u00e2be neslinden itibaren m\u00fcsl\u00fcmanlar Ras\u00fbl-i Ekrem (s.a.v) Efendimiz\u2019in hayat\u0131n\u0131 ve \u015fahsiyetini tan\u0131mak ve tan\u0131tmak i\u00e7in gayret g\u00f6stermi\u015fler, S\u00fcnnet<\/b>\u2019in tesbiti i\u00e7in yapt\u0131klar\u0131 hadis toplama \u00e7al\u0131\u015fmalar\u0131n\u0131n bir benzerini siyer ve meg\u0101z\u00ee sahas\u0131nda yaparak bu ilim dal\u0131n\u0131n temellerini atm\u0131\u015flard\u0131r. Kaynaklarda sah\u00e2b\u00eelerin Ras\u00fblullah Efendimiz (s.a.v) ile beraber olduklar\u0131 d\u00f6nemde siyer ve meg\u0101z\u00ee sahas\u0131na duyduklar\u0131 al\u00e2kay\u0131 g\u00f6steren \u00e7e\u015fitli haberlere rastlanmaktad\u0131r:<\/p>\n
– Mesel\u00e2 sah\u00e2b\u00eelerin Peygamber (s.a.v) Efendimiz\u2019den kendisinden bahsetmesini istedikleri, bunun \u00fczerine onun;<\/p>\n
\u201c\u2013Ben babam \u0130br\u00e2him\u2019in duas\u0131y\u0131m\u2026\u201d<\/i> diye ba\u015flayan me\u015fhur cevab\u0131n\u0131 verdi\u011fi,[1]<\/a><\/p>\n – Bedir Gazvesi<\/b>\u2019nden hemen sonra sohbet ederlerken bu sava\u015fta Allah\u2019\u0131n kendilerine y\u00f6nelik lutuf ve ihsan\u0131ndan s\u00f6z ettikleri[2]<\/a> kaydedilmektedir.<\/p>\n – Siyer ve meg\u0101z\u00eeyi yak\u0131ndan ilgilendiren, Medine\u2019de yaz\u0131ya ge\u00e7irilen ilk s\u00f6zle\u015fmenin (Medine S\u00f6zle\u015fmesi), \u0130sl\u00e2m\u2019a d\u00e2vet mektuplar\u0131n\u0131n, Hudeybiye Sulh\u00fc gibi antla\u015fma metinlerinin, baz\u0131 \u015fah\u0131s ve kabilelere verilen ikt\u00e2 ve ahidn\u00e2me gibi belgelerin birer \u00f6rne\u011fi saklanm\u0131\u015ft\u0131r. Bir k\u0131sm\u0131 da s\u00f6zl\u00fc olarak rivayet edilip daha sonra kayda ge\u00e7irilmi\u015ftir.<\/p>\n Mektuplara d\u00e2ir bir mis\u00e2l:<\/p>\n Mersed bin Zaby\u00e2n<\/b> (r.a) \u015f\u00f6yle buyurur:<\/p>\n \u201cRas\u00fblullah (s.a.v) Efendimiz\u2019den bize bir mektup geldi. Onu bize okuyuverecek bir k\u00e2tip bulamad\u0131k. Sonunda Ben\u00ee Dubey\u02bba kabilesinden bir ki\u015fi onu okudu. \u015e\u00f6yle buyuruyordu:<\/p>\n \u00abAllah\u2019\u0131n Ras\u00fbl\u00fc\u2019nden (s.a.v) Bekir bin V\u00e2il\u2019e\u2026 M\u00fcsl\u00fcman olun sel\u00e2met bulun!\u00bb<\/i>.\u201d (Ahmed, V, 68; \u0130bn-i Hibb\u00e2n, Sah\u00eeh<\/i>, XIV, 500\/6558)<\/p>\n – Medine S\u00f6zle\u015fmesi ve Medine Haremi s\u0131n\u0131rlar\u0131n\u0131 g\u00f6steren belge ile develerin zek\u00e2t miktar\u0131na dair belgenin Ras\u00fbl-i Ekrem (s.a.v) Efendimiz\u2019in k\u0131l\u0131c\u0131nda as\u0131l\u0131 durdu\u011fu, bunlar\u0131n vefat\u0131ndan sonra Hz. Ali\u2019ye intikal etti\u011fi bilinmektedir.<\/p>\n *<\/p>\n Siyer ilminin en m\u00fchim kayna\u011f\u0131 Kur\u2019\u00e2n-\u0131 Ker\u00eem <\/b>ve tefsir kitaplar\u0131<\/b>d\u0131r. Kur\u2019\u00e2n-\u0131 Ker\u00eem Bedir, Uhud, Hendek, Huneyn gibi t\u00e2rih\u00ee h\u00e2diseleri zikreder. Bu gazvelerin ger\u00e7ekle\u015fti\u011fi \u015fartlar\u0131, ortam\u0131, um\u00fbm\u00ee hav\u00e2y\u0131 ve di\u011fer m\u00fchim h\u00e2diseleri tasvir eder. Ba\u015fka kaynaklarda bulmam\u0131z m\u00fcmk\u00fcn olmayan r\u00fbh\u00ee ve psikolojik boyutlar\u0131 da ortaya koyar. \u0130nsanlar\u0131n o esn\u00e2da s\u00e2hip olduklar\u0131 niyet ve d\u00fc\u015f\u00fcncelerini a\u00e7\u0131klar. Bunun yan\u0131nda \u00f6nceki peygamberlerden ve Arap Yar\u0131madas\u0131 h\u00e2ricindeki h\u00e2diselerden bahsederek M\u00fcsl\u00fcmanlar\u0131n t\u00e2rih\u00ee bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131 alabildi\u011fine geni\u015fletir.<\/p>\n \u0130kinci s\u0131rada ise Had\u00ees-i \u015eer\u00eefler <\/b>gelir. Ras\u00fblullah (s.a.v) Efendimiz\u2019in had\u00ees-i \u015fer\u00eefleri, Asr-\u0131 Sa\u00e2det\u2019le birlikte daha sonra gelen \u0130sl\u00e2m toplumlar\u0131ndaki k\u00fclt\u00fcrel, ictim\u00e2\u00ee, iktis\u00e2d\u00ee ve id\u00e2r\u00ee hayatla al\u00e2kal\u0131 pek\u00e7ok mevzuyu da ihtiv\u00e2 etmektedir. Zira M\u00fcsl\u00fcmanlar t\u00e2rih boyunca b\u00fcy\u00fck oranda S\u00fcnnet-i Seniyye<\/b>\u2019yi hayatlar\u0131na tatbik etmi\u015flerdir.<\/p>\n Sah\u00e2be neslinin hadislerin rivayet ve tesbitinde \u00e7ok aktif rol oynad\u0131\u011f\u0131, elli<\/b> civar\u0131nda sah\u00e2b\u00eenin baz\u0131 hadisleri sah\u00eefelere yazm\u0131\u015f oldu\u011fu ifade edilmektedir.[3]<\/sup><\/sup><\/a> Yani Efendimiz (s.a.v)\u2019in \u00f6\u011fretti\u011fi \u015feyler, bizzat kendi denetimi alt\u0131nda kaleme al\u0131nm\u0131\u015f ve emin bir \u015fekilde sonraki nesiller i\u00e7in muhafaza edilmi\u015ftir. Z\u00eer\u00e2 Allah Ras\u00fbl\u00fc (s.a.v) Efendimiz\u2019in hadis-i \u015fer\u00eefleri, O\u2019nun S\u00fcnnet\u2019inin hazineleridir. Bu sebeple O\u2019nun, \u0130sl\u00e2m toplumunda had\u00ees-i \u015fer\u00eeflerin yay\u0131lmas\u0131 i\u00e7in bir tak\u0131m haz\u0131rl\u0131klar yapmas\u0131 gerekiyordu.<\/p>\n – Sah\u00e2b\u00eelerden Abdullah ibn-i Amr ibn-i \u00c2s<\/b>\u2019\u0131n yazd\u0131\u011f\u0131 es-Sah\u00eefet\u00fc\u2019s-s\u00e2d\u0131ka<\/i>\u2019da siyer ve meg\u0101z\u00eeye dair hadisler de yer al\u0131yordu. Muhtemelen kendisinin siyer ve meg\u0101z\u00eeye dair bir ris\u00e2lesi de vard\u0131.[4]<\/sup><\/sup><\/a><\/p>\n Abdullah bin Amr bin el-As<\/b> (r.a) anlat\u0131yor:<\/p>\n Ras\u00fblullah (s.a.v) Efendimiz\u2019den duydu\u011fum her \u015feyi yaz\u0131yor, onlar\u0131 ezberlemek ve korumak istiyordum. Kurey\u015f beni bundan men etti ve:<\/p>\n \u201c\u2212\u0130\u015fitti\u011fin her\u015feyi yaz\u0131yor musun? H\u00e2lbuki Allah Ras\u00fbl\u00fc (s.a.v) de bir be\u015ferdir, hem k\u0131zg\u0131nl\u0131k hem de suk\u00fbnet hallerinde konu\u015fur!\u201d dediler.<\/p>\n Bunun \u00fczerine yazmay\u0131 b\u0131rakt\u0131m ve durumu Ras\u00fblullah (s.a.v) Efendimiz\u2019e arzettim. Efendimiz (s.a.v) parma\u011f\u0131yla m\u00fcb\u00e2rek a\u011fz\u0131n\u0131 i\u015faret ederek \u015f\u00f6yle buyurdular:<\/p>\n \u201c\u2212Yaz, nefsim kudret elinde bulunan Allah\u2019a yemin olsun ki buradan haktan ba\u015fka bir \u015fey \u00e7\u0131kmaz!<\/i>\u201d (Eb\u00fb D\u00e2v\u00fbd, \u0130lim, 3\/3646)<\/p>\n – \u00c7ocuk sah\u00e2b\u00eelerden Sehl ibn-i Eb\u00ee Hasme el-Ens\u00e2r\u00ee<\/b>\u2019nin Peygamber (s.a.v) Efendimiz\u2019in hayat\u0131na dair bir sah\u00eefesi oldu\u011fu, torunu Muhammed ibn-i Yahy\u00e2 bin Sehl\u2019in yan\u0131nda bulunan bu metinden V\u00e2k\u0131d\u00ee<\/b>\u2019nin faydaland\u0131\u011f\u0131, hatta bu sah\u00eefenin tamam\u0131n\u0131 kendi kitab\u0131na ald\u0131\u011f\u0131 zikredilmektedir.[5]<\/a><\/p>\n – Ash\u00e2b-\u0131 kir\u00e2mdan Ber\u00e2 bin \u00c2zib<\/b>, Sa\u2019d ibn-i Ub\u00e2de<\/b>, Humeyd<\/b> ve Al\u00e2 bin Hadram\u00ee<\/b>\u2019nin de meg\u0101z\u00eeye dair sah\u00eefeleri oldu\u011fu anla\u015f\u0131lmaktad\u0131r.[6]<\/sup><\/sup><\/a><\/p>\n – Abdullah b. Abbas<\/b> (r.a) sah\u00e2b\u00eelerden duydu\u011fu hadisleri bizzat kendi yazm\u0131\u015f, bazen k\u00f6lelerini de bu maksatla \u00e7al\u0131\u015ft\u0131rm\u0131\u015f, bunlar\u0131 olu\u015fturdu\u011fu ders halkalar\u0131yla yeni nesle intikal ettirmi\u015f, belli konular i\u00e7in g\u00fcnler tayin etmi\u015f, bir g\u00fcn\u00fc tefsire, bir g\u00fcn\u00fc f\u0131kha, bir g\u00fcn\u00fc meg\u0101z\u00eeye ay\u0131rm\u0131\u015ft\u0131r. Onun yazd\u0131klar\u0131 vefat\u0131ndan sonra k\u00f6lesi ve talebesi Kureyb<\/b>\u2019e, ondan da siyer ve meg\u0101z\u00ee sahas\u0131nda ilk kitaplardan birini yazan M\u00fbs\u00e2 bin Ukbe<\/b>\u2019ye (v. 141\/758) intikal etmi\u015ftir.[7]<\/sup><\/sup><\/a><\/p>\n – Sah\u00e2b\u00ee Ber\u00e2 b. \u00c2zib<\/b> (r.a) de siyer ve meg\u0101z\u00eeye dair bir\u00e7ok hadis rivayet etmi\u015ftir. Kendisinin bunlar\u0131 yazm\u0131\u015f oldu\u011funa dair kaynaklarda bir haber yer almamakla birlikte Buh\u00e2r\u00ee bu hadislerin bir\u00e7o\u011funu el-C\u00e2miu\u2019s-sah\u00eeh<\/i>\u2019ine alm\u0131\u015ft\u0131r.<\/p>\n – Eb\u00fb H\u00fcreyre<\/b> (r.a) (v. 58\/677), talebesi Hemm\u00e2m bin M\u00fcnebbih<\/b> (v. 101\/718) i\u00e7in es-Sah\u00eefet\u00fc\u2019s-Sah\u00eefa<\/i>\u2019y\u0131 haz\u0131rlam\u0131\u015ft\u0131r. 4 yazmas\u0131 bulunan eser Muhammed Ham\u00eedullah taraf\u0131ndan ne\u015fredilmi\u015ftir.<\/p>\n *<\/p>\n I. (VII.) y\u00fczy\u0131l\u0131n yar\u0131s\u0131na kadar hadislerin tedviniyle birlikte i\u00e7 i\u00e7e y\u00fcr\u00fct\u00fclen siyer ve meg\u0101z\u00ee \u00e7al\u0131\u015fmalar\u0131 giderek kendine has bir seyir takip etmeye ba\u015flam\u0131\u015ft\u0131r. Bu d\u00f6nemden itibaren kaleme al\u0131nmaya ba\u015flanan sah\u00eefeler veya ris\u00e2leler siyer yaz\u0131c\u0131l\u0131\u011f\u0131ndaki m\u00fcstakil geli\u015fmelerin i\u015faretleri olarak g\u00f6r\u00fclebilir. Bu geli\u015fmeleri sa\u011flayanlar\u0131n hemen tamam\u0131n\u0131n ayn\u0131 zamanda hadislerin yaz\u0131ya ge\u00e7irilmesinde aktif rol oynam\u0131\u015f muhaddisler oldu\u011fu dikkati \u00e7ekmektedir.<\/p>\n Teyzesi Hz. \u00c2i\u015fe (r.a) ba\u015fta olmak \u00fczere baz\u0131 sah\u00e2b\u00eelerden ald\u0131\u011f\u0131 hadisleri rivayet etmesiyle bilinen Urve bin Z\u00fcbeyr<\/b> (r.a) (v. 94 h.) bunlar\u0131n ba\u015f\u0131nda gelmektedir. Medineli yedi fakihten biri olarak tan\u0131nan Urve, ayn\u0131 zamanda t\u00e2bi\u00eenden sika (g\u00fcvenilir) bir muhaddistir. Siyer ve Meg\u0101z\u00ee\u2019nin esaslar\u0131n\u0131 tesbitte \u00f6nc\u00fcl\u00fck yapm\u0131\u015f, Emev\u00ee halifeleri Abd\u00fclmelik b. Merv\u00e2n ve Vel\u00eed b. Abd\u00fclmelik ile Vel\u00eed\u2019in yak\u0131n adam\u0131 \u0130bn Eb\u00fb H\u00fcneyde\u2019nin Peygamber (s.a.v) Efendimiz\u2019in gazveleri ve siyerine dair sorular\u0131na Medine\u2019den yaz\u0131l\u0131 cevap vermi\u015ftir<\/i><\/b>. Urve\u2019nin bu uzun cevaplar\u0131ndan Abd\u00fclmelik\u2019e g\u00f6nderdikleri, o\u011flu Hi\u015f\u00e2m ibn-i Urve<\/b> yoluyla, Vel\u00eed ve \u0130bn Eb\u00fb H\u00fcneyde\u2019ye g\u00f6nderdikleri ise \u0130bn \u015eih\u00e2b ez-Z\u00fchr\u00ee<\/b> (v. 124 h.) yoluyla rivayet edilmi\u015f, bunlar ilk yaz\u0131l\u0131 siyer metinleri olarak g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir.[8]<\/sup><\/sup><\/a><\/p>\n Farkl\u0131 kaynaklardan zaman\u0131m\u0131za ula\u015fan \u0130sl\u00e2m tarih\u00e7ili\u011finin ilk \u00f6rnekleri olan bu metinlerin \u00fcsl\u00fbbunun sa\u011flam, a\u00e7\u0131k, m\u00fcbala\u011fa ve y\u00f6nlendirmelerden uzak oldu\u011fu g\u00f6r\u00fclmektedir. Ayr\u0131ca Kur\u2019\u00e2n \u00e2yetlerini delil ve \u015fahit olarak rivayetleri aras\u0131na almas\u0131, ad\u0131 ge\u00e7en \u015fah\u0131slar\u0131n neseplerini bilhassa zikretmeye \u00eetin\u00e2 g\u00f6stermesi ve h\u00e2diselerle al\u00e2kal\u0131 \u015fiirlere de zaman zaman yer vermesi Urve\u2019nin siyer ve meg\u0101z\u00ee \u00fcsl\u00fbbuna kazand\u0131rd\u0131\u011f\u0131 hus\u00fbsiyetler olarak dikkati \u00e7eker. Onun Me\u011f\u0101z\u00ee<\/i><\/b> adl\u0131 bir kitab\u0131 oldu\u011fu, talebesi Eb\u00fc\u2019l-Esved\u2019in M\u0131s\u0131r\u2019da onun Me\u011f\u0101z\u00ee<\/i>\u2019sini okuttu\u011fu, V\u00e2k\u0131d\u00ee\u2019nin onun hakk\u0131nda \u201cmeg\u0101z\u00ee sahas\u0131nda ilk tasnif yapan \u015fahsiyet\u201d dedi\u011fi kaydedilmektedir.[9]<\/sup><\/sup><\/a><\/p>\n T\u00e2bi\u00een d\u00f6neminde siyer ve meg\u0101z\u00ee sahas\u0131ndaki telif \u00e7al\u0131\u015fmalar\u0131nda ad\u0131 ge\u00e7en bir di\u011fer \u015fahsiyet Hz. Osman\u2019\u0131n o\u011flu Eb\u00e2n<\/b>\u2019d\u0131r (v. 101-105 h.). T\u00e2bi\u00eenden sika bir muhaddistir.<\/p>\n Abd\u00fclmelik b. Merv\u00e2n zaman\u0131nda Medine valili\u011fi yapan Eb\u00e2n, halifenin o\u011flu veliaht S\u00fcleyman 82 (701) y\u0131l\u0131nda hac i\u00e7in Medine\u2019ye geldi\u011finde kendisine \u015fehri gezdirip Uhud ve Kub\u00e2\u2019ya g\u00f6t\u00fcr\u00fcr, onun bu yerler hakk\u0131ndaki sorular\u0131na cevap verir<\/i><\/b>. Ald\u0131\u011f\u0131 bilgilerden memnun olan S\u00fcleyman, Eb\u00e2n\u2019dan kendisi i\u00e7in Ras\u00fblullah (s.a.v) Efendimiz\u2019in bir siyerini yazmas\u0131n\u0131 ister. Eb\u00e2n, \u201cB\u00f6yle bir eser bende var; kendisine g\u00fcvendi\u011fim kimselerden d\u00fczeltilmi\u015f bir halde bunu ald\u0131m\u201d diye cevap verince S\u00fcleyman kendisi i\u00e7in de bir n\u00fcsha istinsah edilmesini emreder ve bunun i\u00e7in ona on adet ince deri k\u00e2\u011f\u0131t verir. S\u00fcleyman yaz\u0131lan n\u00fcshay\u0131 okudu\u011funda i\u00e7inde Ens\u00e2r\u2019\u0131n faziletine dair bilgilerin bulunmas\u0131n\u0131 yad\u0131rgay\u0131p onu yakt\u0131r\u0131r.[10]<\/sup><\/sup><\/a> Bu siyer sah\u00eefesinin bu tarihte Medine valisinin elinde bulunmas\u0131, meg\u0101z\u00ee \u00e7al\u0131\u015fmalar\u0131n\u0131n t\u00e2bi\u00een d\u00f6neminde yaz\u0131ya ge\u00e7irildi\u011fini g\u00f6stermektedir. Eb\u00e2n, m\u00fcellifi belirtilmeyen bu sah\u00eefeye sahip olmas\u0131ndan dolay\u0131 meg\u0101z\u00ee yazarlar\u0131 aras\u0131nda zikredilmi\u015f olmal\u0131d\u0131r.<\/p>\n Ba\u015fka kaynaklarda pek yer almayan n\u00e2dir baz\u0131 haberleri rivayet eden \u015eurahb\u00eel bin Sa\u2019d el-Hatm\u00ee el-Meden\u00ee<\/b> (v. 123\/740) de siyer ve meg\u0101z\u00ee konusunda t\u00e2bi\u00eenin me\u015fhur \u015fahsiyetlerindendir. Sad\u00fbk (do\u011fru s\u00f6zl\u00fc)d\u00fcr. \u0130bn-i Uyeyne; \u201cPeygamber (s.a.v) Efendimiz\u2019in gazvelerini ve Bedir ehlini ondan daha iyi bilen biri yoktur!\u201d demi\u015ftir.[11]<\/a><\/p>\n \u00c2s\u0131m bin \u00d6mer bin Kat\u00e2de<\/b> el-Ens\u00e2r\u00ee<\/b> (v. 120\/738), \u00d6mer b. Abd\u00fclaz\u00eez\u2019in hil\u00e2feti d\u00f6neminde meg\u0101z\u00eeye ve ashab\u0131n men\u00e2k\u0131b\u0131na dair D\u0131ma\u015fk Camii\u2019nde halka ders verdikten sonra[12]<\/sup><\/sup><\/a> Medine\u2019ye d\u00f6n\u00fcp vefat\u0131na kadar \u00f6\u011fretim faaliyetlerine devam etmi\u015ftir. Sah\u00eefelerindeki rivayetlerin b\u00fcy\u00fck bir k\u0131sm\u0131 ba\u015fta talebesi \u0130bn \u0130shak olmak \u00fczere \u0130bn Sa\u2019d ve Taber\u00ee\u2019nin eserleri yoluyla bug\u00fcne ula\u015fm\u0131\u015ft\u0131r.<\/p>\n Sika (g\u00fcvenilir) bir muhaddis olan Abdullah ibn-i Eb\u00fb Bekir el-Hazrec\u00ee<\/b> (v. 130\/747-48), Ras\u00fblullah (s.a.v) Efendimiz\u2019in mektuplar\u0131 yan\u0131nda siyere dair bir\u00e7ok konuda b\u00fcy\u00fck dedesi sah\u00e2b\u00ee Amr ibn-i Hazm\u2019\u0131n toplad\u0131\u011f\u0131 haberleri yazarak muhafaza ve rivayet etmi\u015ftir.<\/p>\n \u00d6mer b. Abd\u00fclaz\u00eez\u2019in hadisleri toplamakla vaz\u00eefelendirdi\u011fi \u0130bn \u015eih\u00e2b ez-Z\u00fchr\u00ee<\/b> (v. 124\/742) siyer ve meg\u0101z\u00ee yaz\u0131c\u0131l\u0131\u011f\u0131n\u0131 yeni bir safhaya intikal ettirmi\u015ftir. Urve\u2019nin Hz. \u00c2i\u015fe\u2019den, \u00c2s\u0131m b. \u00d6mer\u2019in Mahm\u00fbd b. Leb\u00eed\u2019den, Abdullah b. Eb\u00fb Bekir\u2019in babas\u0131ndan ald\u0131\u011f\u0131 haberleri toplay\u0131p bunlar\u0131 siyer ve meg\u0101z\u00ee sahas\u0131nda eser verecek olan talebeleri M\u00fbs\u00e2 bin Ukbe<\/b>, \u0130bn \u0130shak<\/b> ve Ma\u2019mer bin R\u00e2\u015fid<\/b>\u2019in kolayca ula\u015fabilecekleri yaz\u0131l\u0131 bir metin h\u00e2line getirmi\u015ftir. Z\u00fchr\u00ee\u2019nin, kendi ad\u0131na m\u00fcstakil bir meg\u0101z\u00ee kitab\u0131 bug\u00fcne ula\u015fmam\u0131\u015ft\u0131r. Bununla birlikte bilhassa talebelerinden M\u00fbs\u00e2 bin Ukbe ile Ma\u2019mer bin R\u00e2\u015fid\u2019in eserlerinde yer alan haberler g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, Ras\u00fblullah (s.a.v) Efendimiz\u2019in hayat\u0131n\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n onun yaz\u0131l\u0131 rivayetlerine dayan\u0131larak kaleme al\u0131nabilece\u011fi g\u00f6r\u00fcl\u00fcr. \u0130m\u00e2m Z\u00fchr\u00ee, ayn\u0131 zamanda asr\u0131n\u0131n b\u00fcy\u00fck muhaddislerindendir.<\/p>\n Ma\u2019mer bin R\u00e2\u015fid<\/b>\u2019in (v. 153\/770) Abd\u00fcrrezz\u00e2k es-San\u2019\u00e2n\u00ee\u2019nin (v. 211\/826) el-Musannef<\/i>\u2019inde on d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm olarak yer alan \u201cel-Me\u011f\u0101z\u00ee\u201dsi el-Me\u011f\u0101zi\u2019n-Nebeviyye<\/i> ad\u0131yla ne\u015fredilmi\u015ftir.[13]<\/sup><\/sup><\/a> Ma\u2019mer bu eserde Z\u00fchr\u00ee\u2019nin yan\u0131 s\u0131ra ba\u015fka kimselerden gelen birka\u00e7 haberi rivayet etmesinden dolay\u0131 ilk d\u00f6nem siyer ve meg\u0101z\u00ee \u00e2limleri aras\u0131nda say\u0131lm\u0131\u015ft\u0131r. Kendisi ayn\u0131 zamanda muhaddistir, sikad\u0131r ve Z\u00fchr\u00ee\u2019nin talebelerindendir.<\/p>\n *<\/p>\n Siyer ve meg\u0101z\u00ee sahas\u0131ndaki \u00e7al\u0131\u015fmalar\u0131n en verimli d\u00f6nemi t\u00e2bi\u00een d\u00f6neminin son temsilcilerinin eserlerini yazd\u0131klar\u0131 II. (VIII.) y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131na rastlar. Bu d\u00f6nemin \u00e2limleri kendilerinden \u00f6nce sah\u00eefe ve ris\u00e2lelerde toplananlarla ula\u015fabildikleri di\u011fer rivayetleri konular\u0131na g\u00f6re tasnif edip kronolojik s\u0131raya koyarak siyer ve meg\u0101z\u00ee kitaplar\u0131na son \u015feklini veren eserlerini telif etmi\u015flerdir. Bu neslin m\u00fcelliflerinden M\u00fbs\u00e2 bin Ukbe<\/b> kaynaklar\u0131 aras\u0131nda Urve, Abdullah ibn-i Abb\u00e2s, N\u00e2fi\u2019 ve Z\u00fchr\u00ee gibi \u015fahsiyetlerden gelen haberlerin yer ald\u0131\u011f\u0131 Kit\u00e2b\u00fc\u2019l-Me\u0121\u0101z\u00ee<\/i> adl\u0131 eserinde;<\/p>\n – K\u00e2be\u2019nin yeniden in\u015fas\u0131,<\/p>\n – \u0130lk vahyin geli\u015fi,<\/p>\n – Habe\u015f muhacereti,<\/p>\n – T\u00e2if yolculu\u011fu gibi Mekke d\u00f6nemi olaylar\u0131na,<\/p>\n – Medine d\u00f6neminde ise ba\u015fta gazve ve seriyyeler olmak \u00fczere Ras\u00fblullah (s.a.v) Efendimiz\u2019in siyerine dair baz\u0131 geli\u015fmelere yer vermi\u015ftir.<\/p>\n Eser;<\/p>\n – \u0130lk m\u00fcsl\u00fcmanlar\u0131n,<\/p>\n – Habe\u015fistan muhacirlerinin,<\/p>\n – Akabe biatlar\u0131na ve Bedir Gazvesi\u2019ne kat\u0131lanlar\u0131n,<\/p>\n – Mekke\u2019nin fethinde m\u00fcsl\u00fcman olanlar\u0131n isim listelerini vermesiyle temay\u00fcz eder. Kendisinden sonra bir\u00e7ok ki\u015finin faydaland\u0131\u011f\u0131 Kit\u00e2b\u00fc\u2019l-Me\u0121\u0101z\u00ee\u2019nin n\u00fcshalar\u0131n\u0131n X. (XVI.) y\u00fczy\u0131lda h\u00e2l\u00e2 mevcut oldu\u011fu, Diyarbekr\u00ee<\/b>\u2019nin T\u00e2r\u00eehu\u2019l-ham\u00ees<\/i>\u2019ini kaleme al\u0131rken[14]<\/a> eserden geni\u015f\u00e7e faydalanmas\u0131ndan anla\u015f\u0131lmaktad\u0131r. Bu kitaptan zaman\u0131m\u0131za intikal eden ve Prusya Devlet K\u00fct\u00fcphanesi\u2019nde bulunan bir par\u00e7ay\u0131 Eduard Sachau, Arap\u00e7a metni ve Almanca terc\u00fcmesiyle birlikte yay\u0131mlam\u0131\u015ft\u0131r.[15]<\/sup><\/sup><\/a> M. Mustafa el-A\u2019zam\u00ee M\u00fbs\u00e2 b. Ukbe\u2019nin haberleriyle Urve b. Z\u00fcbeyr\u2019in rivayetlerinin bir k\u0131sm\u0131n\u0131 mukayese ederek aralar\u0131ndaki benzerli\u011fe dikkati \u00e7ekmi\u015ftir.<\/p>\n M\u00fbs\u00e2 bin Ukbe<\/b>, ayn\u0131 zamanda sika bir muhaddistir. \u0130m\u00e2m M\u00e2lik onun me\u011f\u00e2z\u00eeye d\u00e2ir kitab\u0131n\u0131 medhetmi\u015f ve \u201cO, me\u011f\u00e2z\u00eeye d\u00e2ir en sahih kitapt\u0131r\u201d demi\u015ftir.[16]<\/a><\/p>\n Siyer\u2019e d\u00e2ir haberleri \u00e7ok\u00e7a riv\u00e2yet edenler aras\u0131nda \u015fu \u00e2limler de vard\u0131r:<\/p>\n \u00c2mir ibn-i \u015eer\u00e2h\u00eel e\u015f-\u015ea\u2019b\u00ee<\/b> (v. 103 h.), muhaddistir, sikad\u0131r, Kit\u00e2bu\u2019l-Me\u011f\u00e2z\u00ee<\/i>\u2019si vard\u0131r.<\/p>\n \u00c2s\u0131m bin \u00d6mer bin Kat\u00e2de <\/b>(v. 119), muhaddistir, sikad\u0131r.<\/p>\n Yez\u00eed bin H\u00e2r\u00fbn el-Esed\u00ee el-Meden\u00ee<\/b> (v. 130), t\u00e2bi\u00eenden sik\u00e2 bir r\u00e2v\u00eedir. Urve ve Z\u00fchr\u00ee\u2019ye dayanarak siyer alan\u0131nda bir eser telif etmi\u015ftir. \u0130bn-i \u0130sh\u00e2k kendisinden riv\u00e2yetlerde bulunur.<\/p>\n S\u00fcleym\u00e2n bin Tarh\u00e2n et-Teym\u00ee<\/b> (v. 143), t\u00e2bi\u00eenden sika bir muhaddistir. Cerh ve Ta\u2019d\u00eel \u00e2limlerindendir. Siyere d\u00e2ir eserinin 77 sayfal\u0131k k\u0131sm\u0131, Hindistan\u2019da V\u00e2k\u0131d\u00ee\u2019nin Me\u011f\u00e2z\u00ee<\/i>\u2019sinin sonuna il\u00e2ve edilmi\u015f \u015fekilde bulunmu\u015f ve ayn\u0131 \u015fekilde ne\u015fredilmi\u015ftir.<\/p>\n Kaynaklar\u0131m\u0131zda, bu alandaki riv\u00e2yetlerle me\u015fgul olan daha pek\u00e7ok isim zikredilir.[17]<\/a><\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Siyer ile u\u011fra\u015fan ilk \u00e2limler umumiyetle muhaddistir. Cen\u00e2b-\u0131 Hak, hadis alan\u0131nda b\u00fcy\u00fck \u00e2limler yaratarak Ras\u00fbl\u00fc\u2019n\u00fcn S\u00eereti\u2019ni kaybolmaktan, tahriften, mub\u00e2la\u011fa ve abart\u0131lardan muh\u00e2faza buyurmu\u015ftur. Onlar, t\u00e2rih\u00e7iler ve k\u0131ssac\u0131lar bu alanda kalem oynatmadan evvel Siyer ilmine b\u00fcy\u00fck bir ihtimam g\u00f6stermi\u015fler ve ilk kaynaklar\u0131n\u0131 tedvin etmi\u015flerdir. \u0130\u015fte bu hususiyet, Siyer kaynaklar\u0131n\u0131n ay\u0131r\u0131c\u0131 vasf\u0131d\u0131r. Zira bu i\u015fle me\u015fgul olan muhaddisler;<\/p>\n – Sika ve riv\u00e2yet hus\u00fbsunda g\u00fcvenilir ki\u015filerdir;<\/p>\n – Riv\u00e2yetlerin sened ve metinlerinin tenk\u00eedi hus\u00fbsunda a\u00e7\u0131k k\u00e2ide ve metodlar\u0131 olan b\u00fcy\u00fck \u00e2limlerdir;<\/p>\n – Gayet cidd\u00ee bir \u00fcsl\u00fbba s\u00e2hip olup l\u00fczumsuz uzatma ve m\u00fcbala\u011falardan uzak kalm\u0131\u015flard\u0131r.[18]<\/a><\/p>\n Burada \u015funa da i\u015faret etmek l\u00e2z\u0131md\u0131r ki ilk Siyer kitaplar\u0131<\/b>n\u0131n ger\u00e7ekten erken bir vakitte telif edilmi\u015f olmas\u0131, onlara \u00e7ok b\u00fcy\u00fck bir ilm\u00ee k\u0131ymet kazand\u0131rm\u0131\u015ft\u0131r. Bu eserlerin m\u00fcellifleri t\u00e2bi\u00eendendi ve onlar kitaplar\u0131n\u0131 yazd\u0131klar\u0131nda sah\u00e2be-i kiramdan pek\u00e7ok ki\u015fi mevcuttu. Bu sah\u00e2b\u00eeler, siyer yazarlar\u0131n\u0131 tenkid etmemi\u015flerdir. Bu da onlar\u0131n yazd\u0131klar\u0131n\u0131 ikr\u00e2r ve tasdik ettiklerini g\u00f6sterir. Ash\u00e2b-\u0131 kir\u00e2m, Siyer ilminin konular\u0131n\u0131 bizzat ya\u015fam\u0131\u015f insanlard\u0131. Ras\u00fblullah (s.a.v) Efendimiz\u2019e olan d\u00e2sit\u00e2n\u00ee muhabbet ve ba\u011fl\u0131l\u0131klar\u0131, O\u2019na t\u00e2b\u00ee olmadaki titizlikleri ve b\u00fct\u00fcn h\u00fck\u00fcmlerde O\u2019nun S\u00fcnnet-i Seniyye\u2019sini t\u00e2kip etmeleri, Siyer\u2019e d\u00e2ir haberlerin her tarafa yay\u0131lmas\u0131n\u0131, devaml\u0131 m\u00fcz\u00e2kere edilip ezberlenmesini kolayla\u015ft\u0131rm\u0131\u015ft\u0131r.[19]<\/a><\/p>\n Bahsetmi\u015f oldu\u011fumuz bu ilk eserlerin bir k\u0131sm\u0131 zamanla kaybolmu\u015f olsa da bize ula\u015fan di\u011fer kaynaklar, onlardan senedleriyle birlikte pek\u00e7ok nakillerde bulunmu\u015flard\u0131r. Yani ilk eserler, daha sonraki eserlerin hammaddesini, ana kayna\u011f\u0131n\u0131 te\u015fkil etmi\u015ftir.<\/p>\n *<\/p>\n Siyer kitaplar\u0131na g\u00fcn\u00fcm\u00fczde bilinen \u015feklini veren Muhammed<\/b> \u0130bn-i \u0130shak<\/b>\u2019t\u0131r (v. 151\/768). Yukar\u0131da ad\u0131 ge\u00e7en \u015fahsiyetlerin rivayetlerinin yan\u0131nda \u00e7o\u011fu ash\u00e2b-\u0131 kir\u00e2m\u0131n \u00e7ocuklar\u0131 olan Medineli 100 kadar r\u00e2viden, ayr\u0131ca \u0130skenderiye\u2019ye giderek Yez\u00eed b. Eb\u00fb Hab\u00eeb ba\u015fta olmak \u00fczere di\u011fer \u00e2limlerden hadis, siyer ve meg\u0101z\u00ee haberleri almak s\u00fbretiyle kendisinden \u00f6nce kimsenin toplayamad\u0131\u011f\u0131 zengin haberleri elde etmi\u015ftir. Sonra bunlar\u0131 tasnif ederek me\u015fhur eseri Kit\u00e2b\u00fc\u2019l-M\u00fcbtede ve\u2019l-meb\u02bbas ve\u2019l-me\u011f\u0101z\u00ee<\/i>\u2019yi (S\u00eeret\u00fc \u0130bn-i \u0130sh\u00e2k<\/i>) kaleme alm\u0131\u015ft\u0131r. Siyer ve meg\u0101z\u00ee sahas\u0131nda kitap yazanlar ba\u015fta olmak \u00fczere pek \u00e7ok tarih\u00e7i onun kitab\u0131ndan iktibaslarda bulunmu\u015f, kendisi hayatta iken onlarca r\u00e2vi bu kitab\u0131n rivayetiyle me\u015fgul olmu\u015ftur.<\/p>\n \u0130bn-i \u0130sh\u00e2k, Z\u00fchr\u00ee\u2019nin talebelerindendir. Me\u011f\u00e2z\u00ee\u2019de imamd\u0131r fakat rivayetleri Had\u00ees \u00e2limleri kat\u0131nda \u201cSahih\u201d derecesine \u00e7\u0131kmaz. Kendisine riv\u00e2yet edildi\u011fini bizzat ifade etti\u011fi haberler, \u201cHasen\u201d derecesinde kabul edilir. \u00c7\u00fcnk\u00fc \u201cm\u00fcdellis\u201dtir. S\u00eere<\/i>\u2019si, hasen ve zay\u0131f rivayetlerden olu\u015fur. Onun, kitab\u0131n\u0131 daha sonra tenk\u00eeh etti\u011fi (ay\u0131klad\u0131\u011f\u0131) s\u00f6ylenir.[20]<\/a><\/p>\n Hicretin ilk iki asr\u0131nda siyer ve meg\u0101z\u00ee sahas\u0131nda eser verenlerin sonuncusu ve en me\u015fhurlar\u0131ndan biri de Muhammed ibn-i \u00d6mer el-V\u00e2k\u0131d\u00ee<\/b>\u2019dir (v. 207\/ 823). Onun Kit\u00e2b\u00fc\u2019l-Me\u011f\u0101z\u00ee<\/i>\u2019sinin en b\u00e2riz hus\u00fbsiyeti Ras\u00fblullah (s.a.v) Efendimiz\u2019in yaln\u0131zca Medine d\u00f6nemindeki gazve ve seriyyelerini ele alm\u0131\u015f olmas\u0131d\u0131r. V\u00e2k\u0131d\u00ee, daha \u00f6nce yaz\u0131yla tesbit edilmi\u015f rivayetler ve bir\u00e7ok resm\u00ee belge yan\u0131nda sava\u015flara kat\u0131lan sah\u00e2b\u00eelerin \u00e7ocuklar\u0131 ve torunlar\u0131ndan bilgiler toplam\u0131\u015f, gazve ve seriyyelerin tarihlerini en do\u011fru \u015fekilde belirlemeye, cereyan ettikleri yerleri ve g\u00fczerg\u00e2hlar\u0131n\u0131 bizzat gidip g\u00f6rmeye gayret g\u00f6stermi\u015ftir. Haberlerin do\u011frulu\u011fu hususunda farkl\u0131 rivayetleri yaln\u0131zca zikretmekle yetinmemi\u015f, tercihlerini zaman zaman ifade etmi\u015f ve geli\u015fmelerin f\u0131kh\u00ee neticelerine i\u015faret etmi\u015ftir.<\/p>\n V\u00e2k\u0131d\u00ee, Meg\u0101z\u00ee sahas\u0131nda b\u00fcy\u00fck bir otoritedir. \u00c7ok geni\u015f bir ilme sahiptir. L\u00e2kin muhaddisler kat\u0131nda zay\u0131f kabul edilir. Kitab\u0131nda sahih riv\u00e2yetlerle birlikte zay\u0131flar\u0131na da yer verdi\u011fi i\u00e7in makbul g\u00f6r\u00fclmemi\u015f, ancak Siyer ve ash\u00e2b-\u0131 kir\u00e2m\u0131n haberleriyle al\u00e2kal\u0131 hususlarda kendisinde m\u00fcsta\u011fn\u00ee kal\u0131namayaca\u011f\u0131 da ifade edilmi\u015ftir.<\/p>\n \u0130bn-i Hi\u015f\u00e2m<\/b>\u2019\u0131n (v. 213) S\u00eeret<\/i>\u2019i ise \u0130bn-i \u0130sh\u00e2k\u2019\u0131n S\u00eeret<\/i>\u2019inin tehz\u00eebidir. \u0130bn-i Hi\u015f\u00e2m, ondan pek\u00e7ok \u0130sr\u00e2iliy\u00e2t ve l\u00fczumsuz \u015fiiri \u00e7\u0131karm\u0131\u015f, dil ve neseplerle al\u00e2kal\u0131 bilgiler il\u00e2ve etmi\u015ftir. Bu tehz\u00eebden sonra kitap, \u00e2limlerin \u00e7o\u011fu taraf\u0131ndan kabul g\u00f6rm\u00fc\u015f ve herkesin istifade etti\u011fi m\u00fchim bir kaynak h\u00e2line gelmi\u015ftir.<\/p>\n Hicretin ilk iki asr\u0131ndaki bu \u00e7al\u0131\u015fmalar neticesinde Ras\u00fblullah (s.a.v) Efendimiz\u2019in hayat\u0131, \u015fahsiyeti ve gazveleriyle al\u00e2kal\u0131 ana bilgiler bir araya getirildi\u011fi gibi siyer ve meg\u0101z\u00ee kitaplar\u0131n\u0131n plan\u0131 ve konular\u0131 da sa\u011flam bir \u015fekilde tesbit edilmi\u015ftir. B\u00fct\u00fcn bu \u00e7al\u0131\u015fmalar, daha sonra gerek siyer-meg\u0101z\u00ee gerek tabakat veya tarih ad\u0131yla telif edilecek eserlerin esas kayna\u011f\u0131 olmu\u015ftur.<\/p>\n *<\/p>\n Siyer ve meg\u0101z\u00eeye yer veren ilk tabakat m\u00fcellifi \u0130bn Sa\u2019d<\/b>\u2019d\u0131r (v. 230\/ 845). \u0130bn-i Sa\u2019d, Hadis \u00e2limleri yan\u0131nda sikad\u0131r (g\u00fcvenilirdir), riv\u00e2yetlerini iyice ara\u015ft\u0131r\u0131r ancak zay\u0131f r\u00e2v\u00eelerden de riv\u00e2yette bulunur.<\/p>\n K\u00e2tib\u00fc\u2019l-V\u00e2k\u0131d\u00ee diye me\u015fhur olan \u0130bn Sa\u2019d, hocas\u0131n\u0131n kitaplar\u0131ndan nakiller yapmas\u0131 yan\u0131nda onun k\u00fct\u00fcphanesinden istifade ederek sah\u00e2be, t\u00e2bi\u00een ve tebeu\u2019t-t\u00e2bi\u00eenin biyografilerini kapsayan me\u015fhur eseri Kit\u00e2b\u00fc\u2019t-Tabak\u0101ti\u2019l-keb\u00eer<\/i>\u2019ini (et-Tabak\u0101t\u00fc\u2019l-k\u00fcbr\u00e2<\/i>) kaleme alm\u0131\u015ft\u0131r. Eserin siyer ve meg\u0101z\u00eeye tahsis edilen ilk iki cildi, \u0130bn \u0130shak-\u0130bn Hi\u015f\u00e2m ve V\u00e2k\u0131d\u00ee\u2019den sonra Ras\u00fblullah (s.a.v) Efendimiz\u2019in hayat\u0131 ve \u015fahsiyeti \u00fczerine kaleme al\u0131nm\u0131\u015f en eski metindir. \u0130bn Sa\u2019d eserini yazarken \u0130bn \u0130shak, Eb\u00fb Ma\u2019\u015fer es-Sind\u00ee, M\u00fbs\u00e2 bin Ukbe ve hocas\u0131 V\u00e2k\u0131d\u00ee\u2019nin eserleri ba\u015fta olmak \u00fczere daha \u00f6nceki siyer ve meg\u0101z\u00eelerden faydalanm\u0131\u015ft\u0131r.<\/p>\n \u0130sl\u00e2m d\u00fcnyas\u0131nda f\u00fctuhat tarih\u00e7isi olarak tan\u0131nan Bel\u00e2z\u00fcr\u00ee<\/b>\u2019nin (v. 279\/892) Ens\u00e2b\u00fc\u2019l-e\u015fr\u00e2f<\/i>\u2019\u0131[21]<\/a> kabile esas\u0131na g\u00f6re d\u00fczenlenmi\u015f bir tabakat kitab\u0131d\u0131r. Tabak\u00e2t\u0131n\u0131n ba\u015f\u0131na siyer yazan ikinci m\u00fcellif olarak dikkati \u00e7eken Bel\u00e2z\u00fcr\u00ee, esere Peygamber (s.a.v) Efendimiz\u2019in hayat\u0131n\u0131 anlatarak ba\u015flar. Muhaddisler onu biraz zay\u0131f g\u00f6r\u00fcrler.<\/p>\n Sah\u00e2benin hayat\u0131n\u0131 ele alan di\u011fer tabakat kitaplar\u0131n\u0131n hepsinde de \u00e7ok zengin siyer ve meg\u0101z\u00ee bilgileri bulunmaktad\u0131r.<\/p>\n *<\/p>\n Siyer\u2019e d\u00e2ir m\u00fchim eserlerin bir k\u0131sm\u0131 \u015funlard\u0131r:<\/p>\n \u0130bn-i Abdi\u2019l-Berr<\/b> (v. 463), asr\u0131n\u0131n en b\u00fcy\u00fck muhaddislerindendir. ed-D\u00fcrer f\u00ee ihtis\u00e2ri\u2019l-me\u011f\u00e2z\u00ee ve\u2019s-siyer <\/i>ismiyle m\u00fchim bir eseri vard\u0131r.<\/p>\n \u0130bn\u00fc Seyyidi\u2019n-n\u00e2s <\/b>(v. 734), Uy\u00fbnu\u2019l-eser f\u00ee f\u00fcn\u00fbni\u2019l-me\u011f\u00e2z\u00ee ve\u2019\u015f-\u015fem\u00e2il ve\u2019s-siyer<\/i>. Muhaddistir, sikad\u0131r.<\/p>\n Zeheb\u00ee <\/b>(v. 748), es-S\u00eerat\u00fc\u2019n-Nebeviyye<\/i>. Sika bir m\u00fcelliftir. Tenkidci ve sa\u011flam bir akla sahiptir. Bilhassa da muhaddislerin k\u00e2idelerini kullanma hus\u00fbsunda.<\/p>\n *<\/p>\n T\u00e2rih kitab\u0131 yazarken eserine Siyer\u2019le ba\u015flayan \u00e2limler de vard\u0131r. Bunlardan Hal\u00eefe bin Hayy\u00e2t <\/b>(v. 240) muhaddistir, sikad\u0131r ve \u0130m\u00e2m Buh\u00e2r\u00ee<\/b>\u2019nin hocalar\u0131ndand\u0131r. Onun et-T\u00e2r\u00eeh<\/i> adl\u0131 eseri g\u00fcn\u00fcm\u00fcze ula\u015fan en eski tarih kitaplar\u0131ndand\u0131r. Kronolojik esasa g\u00f6re yaz\u0131lan eser, tarihlendirmenin \u00f6nemine dair baz\u0131 \u00e2yet ve hadisler, insanlar\u0131n kulland\u0131\u011f\u0131 takvimler ve Hz. \u00d6mer (r.a) zaman\u0131nda hicretin tarih ve takvim ba\u015flang\u0131c\u0131 olarak kabul edilmesine dair rivayetlerle ba\u015flar. Nebiyy-i Ekrem (s.a.v) Efendimiz\u2019in do\u011fum tarihiyle Mekke ve Medine\u2019deki ikamet s\u00fcrelerine dair haberlere k\u0131saca yer verdikten sonra hicretin 1. y\u0131l\u0131ndan (622) ba\u015flayarak Peygamber (s.a.v) Efendimiz\u2019in d\u00f6nemini k\u0131saca anlat\u0131r.<\/p>\n \u0130sl\u00e2m d\u00fcnyas\u0131nda tarih\u00e7ilerin babas\u0131 diye tan\u0131nan, T\u00e2r\u00eehu\u2019l-\u00fcmem ve\u2019l-m\u00fcl\u00fbk<\/i>\u2019\u00fcn m\u00fcellifi \u0130bn Cer\u00eer et-Taber\u00ee<\/b>\u2019nin (v. 310) temel hus\u00fbsiyeti Hz. \u00c2dem\u2019den ba\u015flayarak kendi imk\u00e2nlar\u0131na g\u00f6re bir d\u00fcnya ve peygamberler tarihi yazmaya ba\u015flamas\u0131d\u0131r. Ard\u0131ndan peygamberler tarihinin devam\u0131 ve son halkas\u0131 olmak \u00fczere Ras\u00fblullah (s.a.v) Efendimiz\u2019in Mekke ve Medine d\u00f6nemlerini olduk\u00e7a geni\u015f bi\u00e7imde kronolojik olarak kaleme al\u0131r. Taber\u00ee, kendinden \u00f6nce yaz\u0131lm\u0131\u015f siyer ve meg\u0101z\u00ee kitaplar\u0131ndan ve di\u011fer siyer m\u00fcelliflerinin zaman\u0131m\u0131za ula\u015fmam\u0131\u015f baz\u0131 rivayetlerinden faydalanm\u0131\u015f, bunlar\u0131 kendisine ula\u015ft\u0131\u011f\u0131 \u015fekilde eserine alm\u0131\u015ft\u0131r. Sikad\u0131r, birinci derecede \u0130bn-i \u0130sh\u00e2k\u2019a dayanm\u0131\u015ft\u0131r. T\u00e2r\u00eehu\u2019l-\u00fcmem<\/i>\u2019i daha sonraki tarih\u00e7ilerin siyerle ilgili haberlerinin en m\u00fchim kayna\u011f\u0131 olmu\u015ftur.<\/p>\n Siyer ve meg\u0101z\u00eeye geni\u015f\u00e7e yer veren belli ba\u015fl\u0131 tarih eserleri aras\u0131nda \u015funlar da zikredilebilir:<\/p>\n – \u0130zzeddin \u0130bn\u00fc\u2019l-Es\u00eer<\/b> (v. 630) el-K\u00e2mil fi\u2019t-t\u00e2r\u00eeh<\/i>. Tarih\u00e7idir, sikad\u0131r.<\/p>\n – \u0130bn Kes\u00eer<\/b> (v. 774), el-Bid\u00e2ye ve\u2019n-nih\u00e2ye<\/i>. Muhakk\u0131k ve sika imamlardand\u0131r.<\/p>\n – Zeheb\u00ee<\/b>, T\u00e2r\u00eehu\u2019l-\u0130sl\u00e2m<\/i>. Hal\u00eefe bin Hayy\u00e2t gibi eserine Allah Ras\u00fbl\u00fc (s.a.v) Efendimiz\u2019in Medine devriyle ba\u015flar.<\/p>\n – \u0130bn Hald\u00fbn<\/b>, el-\u0130ber<\/i>.<\/p>\n – Diyarbekr\u00ee<\/b>, T\u00e2r\u00eehu\u2019l-ham\u00ees f\u00ee ahv\u00e2li enfesi nef\u00ees<\/i>. M\u00fbs\u00e2 bin Ukbe\u2019nin rivayetlerine geni\u015f\u00e7e yer verir.<\/p>\n *<\/p>\n Mekke ve Medine\u2019nin tarihine dair eserlerde de Allah Ras\u00fbl\u00fc (s.a.v) Efendimiz\u2019in hayat\u0131 ve bu \u015fehirlerdeki faaliyetleriyle al\u00e2kal\u0131 bilhassa co\u011fraf\u00ee bilgilere \u00e7ok geni\u015f yer verilmi\u015ftir.<\/p>\n – Ezrak\u012b<\/b>\u2019nin Ahb\u00e2ru Mekke<\/i>\u2019si ile,<\/p>\n – \u0130bn \u015eebbe<\/b>\u2019nin T\u00e2r\u00eehu\u2019l-Med\u00eeneti\u2019l-M\u00fcnevvere<\/i>\u2019si, siyer ve meg\u0101z\u00ee haberlerine geni\u015f\u00e7e yer veren \u015fehir tarihlerinin ba\u015f\u0131nda gelir.<\/p>\n *<\/p>\n Konusu do\u011frudan do\u011fruya Ras\u00fblullah (s.a.v) Efendimiz\u2019i anlatmak olan ve onun baz\u0131 y\u00f6nlerini ele alan ilim dallar\u0131 hadis<\/b>, siyer ve meg\u0101z\u00ee<\/b>, \u015fem\u00e2il<\/b> ve del\u00e2il<\/b> olarak s\u0131ralan\u0131r. Bunlardan Nebiyy-i Ekrem (s.a.v) Efendimiz\u2019in be\u015fer y\u00f6n\u00fcn\u00fc konu edinen, ya\u015fay\u0131\u015f\u0131n\u0131 ve \u015fahs\u00ee hayat\u0131n\u0131 anlatan ilim dal\u0131na \u015fem\u00e2il ad\u0131 verilmi\u015ftir. Muhaddis Tirmiz\u00ee<\/b> (v. 279\/892) ilk defa \u015fem\u00e2il terimini bu anlamda kullanarak Kit\u00e2b\u00fc\u2019\u015f-\u015eem\u00e2il<\/i> adl\u0131 eserini yazm\u0131\u015f, bir\u00e7ok \u00e2lim bu kitab\u0131 \u015ferhetmek s\u00fbretiyle konu etraf\u0131nda geni\u015f bir literat\u00fcr\u00fcn olu\u015fmas\u0131n\u0131 ve ba\u015fka eserlerin yaz\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/p>\n Ras\u00fblullah (s.a.v) Efendimiz\u2019in peygamberli\u011fini ispatlamak amac\u0131yla \u201cDel\u00e2il\u00fc\u2019n-n\u00fcb\u00fcvve<\/i>, A\u2019l\u00e2m\u00fc\u2019n-n\u00fcb\u00fcvve<\/i>, Be\u015f\u00e2ir\u00fc\u2019n-n\u00fcb\u00fcvve<\/i>, \u0130sb\u00e2t\u00fc\u2019n-n\u00fcb\u00fcvve<\/i>, Tesb\u00eet\u00fc del\u00e2ili\u2019n-n\u00fcb\u00fcvve<\/i>\u201d gibi adlarla bir\u00e7ok eser kaleme al\u0131nm\u0131\u015ft\u0131r.<\/p>\n Siyer ve meg\u0101z\u00ee sahas\u0131ndaki \u00e7al\u0131\u015fmalar III. (IX.) y\u00fczy\u0131ldan itibaren artarak g\u00fcn\u00fcm\u00fcze kadar devam etmi\u015ftir.<\/p>\n Hadis, siyer, del\u00e2il\u00fc\u2019n-n\u00fcb\u00fcvve, \u015fem\u00e2il, has\u00e2is vb. kaynaklardan faydalanarak Peygamber (s.a.v) Efendimiz\u2019i muhtelif vecheleriyle ele alan \u00fc\u00e7 b\u00fcy\u00fck siyer kitab\u0131n\u0131, muhtev\u00e2lar\u0131n\u0131n geni\u015fli\u011fi bak\u0131m\u0131ndan bilhassa zikretmek gerekir:<\/p>\n Makr\u00eez\u00ee <\/b>(v. 845), \u0130mt\u00e2u\u2019l-esm\u00e2 bim\u00e2 li\u2019r-Ras\u00fbl mine\u2019l-ebn\u00e2i ve\u2019l-ahv\u00e2l ve\u2019l-hafede ve\u2019l-met\u00e2<\/i>. Makriz\u00ee sikad\u0131r.<\/p>\n Muhammed bin Y\u00fbsuf es-S\u00e2lih\u00ee e\u015f-\u015e\u00e2m\u00ee <\/b>(v. 942), S\u00fcb\u00fcl\u00fc\u2019l-h\u00fcd\u00e2 ve\u2019r-re\u015f\u00e2d f\u00ee s\u00eereti hayri\u2019l-ib\u00e2d. <\/i>300\u2019den fazla kitaptan se\u00e7erek eserini haz\u0131rlam\u0131\u015ft\u0131r.<\/p>\n Muhammed b.<\/b> Abd\u00fclb\u00e2k\u00ee ez-Z\u00fcrk\u0101n\u00ee<\/b>, \u015eerhu\u2019l-Mev\u00e2hibi\u2019l-led\u00fcnniyye<\/i>.<\/p>\n Osmanl\u0131lar<\/b>da, ilk eserlerin, terc\u00fcme \u015feklinde de olsa Ras\u00fbl-i Ekrem (s.a.v) Efendimiz\u2019e duyulan derin muhabbet ve h\u00fcrmetin tesiriyle lirik edeb\u00ee unsurlar bak\u0131m\u0131ndan zengin olarak kaleme al\u0131nmas\u0131, Siyer t\u00fcr\u00fcn\u00fcn edebiyat alan\u0131nda geli\u015fmesini h\u0131zland\u0131rm\u0131\u015ft\u0131r. Bu eserlerin bir k\u0131sm\u0131n\u0131n manzum \u015fekilde kaleme al\u0131nmas\u0131 da konunun edebiyata kaymas\u0131n\u0131n sebepleri aras\u0131nda zikredilebilir.<\/p>\n T\u00fcrkler<\/b>\u2019in k\u00fclt\u00fcr hayat\u0131nda m\u00fchim bir yeri olan sohbet meclislerinin devaml\u0131 konular\u0131n\u0131n ba\u015f\u0131nda Siyer\u2019in geldi\u011fi bilinmektedir. Padi\u015fah saraylar\u0131ndan k\u00f6y odalar\u0131na, tekkelerden k\u0131\u015flalara kadar yay\u0131lan bu meclislerde anlat\u0131lan h\u00e2diseler, Ras\u00fblullah (s.a.v) Efendimiz\u2019in hayat\u0131, \u015fahsiyeti, m\u00fbcizeleri, sava\u015flar\u0131, halifeleri ve ashab\u0131n\u0131n yer ald\u0131\u011f\u0131 hadiseler etraf\u0131nda geli\u015fmi\u015f, bunlar zamanla kitap haline getirilmi\u015f, ard\u0131ndan meclislerde okunup dinlenmi\u015ftir. Nitekim bilinen en eski T\u00fcrk\u00e7e siyer kitab\u0131 olan Kad\u0131<\/b> Dar\u00eer<\/b>\u2019in eseri, \u00e2m\u00e2 olan m\u00fcellifin Meml\u00fck sultanlar\u0131n\u0131n sohbet meclislerinde kendisine okunan Arap\u00e7a siyer kitaplar\u0131n\u0131 mecliste bulunanlara T\u00fcrk\u00e7e anlatmas\u0131 s\u00fbretiyle ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Yaz\u0131c\u0131o\u011flu Mehmed<\/b>\u2019in Muhammediyye<\/i>\u2019si de kendisinin Arap\u00e7a yazd\u0131\u011f\u0131 Me\u011f\u0101rib\u00fc\u2019z-zam\u00e2n<\/i>\u2019\u0131n Ras\u00fbl-i Ekrem (s.a.v) Efendimiz\u2019le al\u00e2kal\u0131 k\u0131sm\u0131n\u0131n T\u00fcrk\u00e7e\u2019ye nazmen terc\u00fcmesinden do\u011fmu\u015ftur. Siyer\u2019e dair eserlerin Osmanl\u0131 \u00fclkesinin her taraf\u0131na yay\u0131lmas\u0131nda halk taraf\u0131ndan \u00e7ok be\u011fenilen S\u00fcleyman \u00c7elebi<\/b>\u2019nin Mevlid<\/i>\u2019inin de tesirini g\u00f6z ard\u0131 etmemek gerekir.[22]<\/a><\/p>\n \n Tamamlay\u0131c\u0131 Kaynaklar:<\/b><\/p>\n Edebiyat kitaplar\u0131 (k\u00fclt\u00fcr, \u00e2detler, yemek, hayat seviyesi)<\/p>\n \u015eiir (akl\u00ee ve ictim\u00e2\u00ee seviye)<\/p>\n Ma\u2019rifet\u00fc\u2019s-Sah\u00e2be ve Ter\u00e2c\u00fcm ve Ric\u00e2l kitaplar\u0131<\/p>\n Co\u011frafya kitaplar\u0131<\/p>\n *<\/b><\/b><\/p>\n Son olarak \u015funu ifade edelim ki, Siyer\u2019e d\u00e2ir eserlerde bulunan senet ve metinlerin, muhaddislerin hadis tenkidinde tatbik ettikleri k\u00e2idelerine g\u00f6re tekrar ay\u0131klanmas\u0131 son derece faydal\u0131 olacak, pek\u00e7ok ihtil\u00e2f\u0131 ve yanl\u0131\u015f anlamay\u0131 ortadan kald\u0131racakt\u0131r. Hatta t\u00fcm \u0130sl\u00e2m T\u00e2rihi\u2019ni bu \u015fekilde ele almak \u00eec\u00e2b eder. Zira pek\u00e7ok tarih\u00e7i, siy\u00e2s\u00ee y\u00f6neli\u015flerine, kendi mezheplerine ve meyillerine g\u00f6re t\u00e2rih kitab\u0131 yazm\u0131\u015f, hak ile b\u00e2t\u0131l\u0131 birbirine kar\u0131\u015ft\u0131rm\u0131\u015flard\u0131r.<\/p>\n [1]<\/a> Ahmed, V, 262; H\u00e2kim, II, 453; \u0130bn \u0130shak, s. 28.<\/p>\n<\/div>\n [2]<\/a> \u0130bn Hi\u015f\u00e2m, I, 661.<\/p>\n<\/div>\n [3]<\/a> Bu sah\u00e2b\u00eelerin isimleri i\u00e7in bkz. M. Mustafa el-A\u2019zam\u00ee, \u0130lk Devir Hadis Edebiyat\u0131<\/i> (trc. Hul\u00fbsi Yavuz), \u0130stanbul 1993, s. 34-58.<\/p>\n<\/div>\n [4]<\/a> M. Mustafa el-A\u2019zam\u00ee, \u0130lk Devir Hadis Edebiyat\u0131<\/i>, s. 44; Urve b. Z\u00fcbeyr b. Avv\u00e2m, Me\u011f\u0101z\u00ee Ras\u00fblill\u0101h<\/i> (n\u015fr. M. Mustafa el-A\u2019zam\u00ee), Riyad 1401\/1981, s. 23-25.<\/p>\n<\/div>\n [5]<\/a> \u0130bn Sa\u2019d, I, 331, 332; Taber\u00ee, T\u00e2r\u00eeh<\/i> (de Goeje), I, 1757; Sezgin, GAS<\/i> [Ar.], I\/2, s. 21.<\/p>\n<\/div>\n [6]<\/a> Sezgin, GAS<\/i> [Ar.], I\/2, s. 20-25; Mustafa Fayda, \u201cSiyer Sahas\u0131ndaki \u0130lk Telif \u00c7al\u0131\u015fmalar\u0131\u201d, Uluslararas\u0131 Birinci \u0130slam Ara\u015ft\u0131rmalar\u0131 Sempozyumu,<\/i> \u0130zmir 1985, s. 360-361.<\/p>\n<\/div>\n [7]<\/a> M. Mustafa el-A\u2019zam\u00ee, s. 41; M. Abd\u00fclhay el-Kett\u00e2n\u00ee, Hz. Peygamber\u2019in Y\u00f6netimi: et-Ter\u00e2t\u00eebu\u2019l-id\u00e2riyye<\/i> (trc. Ahmet \u00d6zel), \u0130stanbul 2003, II, 316.<\/p>\n<\/div>\n [8]<\/a> Taber\u00ee, T\u00e2r\u00eeh,<\/i> I, 1180, 1224, 1234, 1284.<\/p>\n<\/div>\n [9]<\/a> \u0130bn Kes\u00eer, IX, 101; Zeheb\u00ee, A\u02bbl\u00e2m\u00fc\u2019n-n\u00fcbel\u00e2,<\/i> VI, 150. \u0130bn\u00fc\u2019n-Ned\u00eem<\/b>, Urve\u2019yi siyer ve meg\u0101z\u00ee m\u00fcellifleri aras\u0131nda zikretmez, ancak Eb\u00fb Hass\u00e2n Hasan b. Osman ez-Ziy\u00e2d\u00ee\u2019nin hayat\u0131n\u0131 anlat\u0131rken k\u00fct\u00fcphanesinde Urve bin Z\u00fcbeyr<\/b>\u2019in Me\u0121\u0101z\u00ee<\/i>\u2019sinin bulundu\u011funu s\u00f6yler. (el-Fihrist,<\/i> s. 166) Urve\u2019nin talebesi Eb\u00fc\u2019l-Esved taraf\u0131ndan rivayet edilen meg\u0101z\u00ee haberlerini toplay\u0131p yay\u0131mlayan M. Mustafa el-A\u2019zam\u00ee<\/b>, Urve\u2019nin de b\u00f6yle bir eseri oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir.<\/p>\n<\/div>\n [10]<\/a> Z\u00fcbeyr b. Bekk\u00e2r, Ahb\u00e2r\u00fc\u2019l-Muvaffak\u0131yy\u00e2t<\/i> (n\u015fr. S\u00e2m\u00ee Mekk\u00ee el-\u00c2n\u00ee), Ba\u011fdad 1392\/ 1972, s. 275-276.<\/p>\n<\/div>\n [11]<\/a> \u0130bn-i Hacer, Tehz\u00eeb\u00fc\u2019t-Tehz\u00eeb,<\/i> IV, 321-322.<\/p>\n<\/div>\n [12]<\/a> Halife \u00d6mer b. Abd\u00fclaz\u00eez, g\u00fcvenilirli\u011fi \u015f\u00fcpheli rivayetlerden do\u011facak mahzurlara m\u00e2n\u00ee olmak maksad\u0131yla, devrin tan\u0131nm\u0131\u015f \u00e2limlerinden \u00c2s\u0131m b. \u00d6mer b. Kat\u00e2de el-Ens\u00e2r\u00ee<\/b>\u2019yi, D\u0131ma\u015fk\u2019\u0131n en b\u00fcy\u00fck camilerinden Emeviyye\u2019de halka Siyer ve Meg\u0101z\u00ee dersleri vermekle vazifelendirmi\u015ftir.<\/p>\n<\/div>\n [13]<\/a> n\u015fr. S\u00fcheyl Zekk\u00e2r, D\u0131ma\u015fk 1401\/1981.<\/p>\n<\/div>\n [14]<\/a> Telif tarihi: 940\/1534.<\/p>\n<\/div>\n [15]<\/a> Das Berliner Fragment M\u016bs\u0101 Ibn Uqba<\/i>, Wissenschaften 1904.<\/p>\n<\/div>\n [16]<\/a> Zeheb\u00ee, Siyeru a\u2019l\u00e2mi\u2019n-n\u00fcbel\u00e2,<\/i> VI, 117.<\/p>\n<\/div>\n [17]<\/a> Bkz. Ekrem Ziy\u00e2 \u00d6mer\u00ee, es-S\u00eerat\u00fc\u2019n-Nebeviyyet\u00fc\u2019s-Sah\u00eeha,<\/i> Med\u00eene-i M\u00fcnevvere: Mektebet\u00fc\u2019l-Ul\u00fbm ve\u2019l-Hikem, 1415, I, 60-65.<\/p>\n<\/div>\n [18]<\/a> Bkz. Ekrem Ziy\u00e2 \u00d6mer\u00ee, es-S\u00eerat\u00fc\u2019n-Nebeviyyet\u00fc\u2019s-Sah\u00eeha,<\/i> I, 65.<\/p>\n<\/div>\n
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