The Beginning of Revelation and the First Sūrahs in the Sīrah of Suleiman b. Tarhān

Murat Bahar

Makale detayları

The Beginning of Revelation and the First Sūrahs in the Sīrah of Suleiman b. Tarhān

Yazarlar:

Murat Bahar

Yayıncı:

Hitit University

Ana Başlıklar:

Tefsir

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 2, pp.585-609

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336425

pISSN:

2757-6949

Anahtar kelimeler:

Özet:

 Suleiman b. Tarhān d. 143761 is known as a hadīth hāfiz and a sika rāwī. Muhaddiths such as Yahyā b. Saīd d. 198813, Yahyā b. Maīn d. 233848, and Ijlī d. 261875 say that his riwāyas are sahīh. It is seen that his riwāyas are trusted by muhaddiths, especially al-Bukhārī d. 256870, Muslim d. 261875 and al-Tirmidhī d. 279892, and his riwāyas are included in many hadīth sources, including the Kutub al-Sitta. On the other hand, Ibn Tarhāns Kitāb al-Sīrat al-Rasulillah is considered to be the first complete work written in the field of siyar-maghāzī. In the work, many subjects from the Prophets birth to his death are narrated, especially the battles of the Prophet. Ibn Tarhāns credibility as a sika rāwī and the fact that his Sīrat was the first siyar work to be compiled makes the information it contains valuable for the science of tafsīr. As a matter of fact, the work touches upon the verses, the occassions of revelation asbāb al-nuzūl, and the history of the Qurān. In addition, the second title of the Sīrah is recorded as Mabasu al-Rasulillah, and this section includes issues related to the beginning of revelation and the first sūrahs that were revealed. However, since the information about the period of revelation is transmitted through riwāyas, isnād and sources are sought in riwāyas related to hadīth, tafsīr and other sciences. Ibn Tarhān, on the other hand, conveys the information in his Sīrah through riwāya. Although he is a Muhaddith, he does not observe the ways of hadīth tolerance and performance. The author, who transmits almost all the information in his work without any isnad and source, makes records that may lead to reproach in terms of the method of riwāya by stating according to what has reached us just before his determinations about the beginning of revelation. Considering the fact that he was a hadīth hāfiz and recognized as a sika muhaddith, it is inconceivable that he did not know the isnādssources in question, did not take them into consideration, or conveyed unsubstantiated information. In this respect, this study focuses on the information directly related to the science of tafsīr in the title Mabasu al-Rasulillah of Kitāb al-Sīrah al-Rasulillāh. The source of the information and by whom else it was transmitted are investigated. Thus, this study, which aims to reach the authenticity and source of Ibn Tarhāns narratives, aims to contribute to the tafsīr-history relationship and to offer new perspectives on the issues of the science of tafsīr. In the study, the source of the narratives is reached by applying the method of comparative analysis of historical data. In addition, the analytical evaluation of the data is made to determine their content and spheres of influence. In line with the research and evaluations made, the subjects are linked to the results in their own contexts. For instance, Ibn Tarhān mentions that Jabrāīl came with a silk rug decorated with pearls and rubies when he revealed the first five verses of Sūrah Alaq. This information was reported by Ibn Abbās and the Aisha. The riwāya from Ibn Abbās has a weak isnād, while the riwāya from Aisha has a strong isnād. Ibn Tarhān points out that the first six verses of Sūrah al-Qalam were revealed before the period of fatrat al-wahy. Almost all riwāyas and sources that include the order of the revelation of the sūrahs support this information. He also states that the first four verses of Sūrah al-Qalam were revealed about Waraqa b. Nawfal and the other two about the polytheists. This data is not specifically available in the sources. However, it is seen that the information is not contradicted, on the contrary, the riwāyas about the revelation of Sūrah al-Qalam support this information. In addition to these narratives that seem to be attributed to the generation of the companions, there is also a small amount of information the source of which cannot be found. Ibn Tarhāns riwāyas about the cause of the revelation of Sūrah al-Inshirāh and his statements that the sūrah was revealed together with Sūrah al-Duhā immediately after the end of the fatrat are among the information the source of which cannot be found. Therefore, Ibn Tarhān and his Sīrah, which is the earliest source of some information and the only source of some others for the time being, both reveal the relationship between tafsīr and history and make an undeniable contribution to the science of tafsīr.

 Tâbiûn neslinden olan Süleyman b. Tarhân et-Teymî el-Basrî ö. 143761 hadis hafızı ve sika bir râvi olarak bilinmektedir. Yahyâ b. Saîd ö. 198813, Yahyâ b. Maîn ö. 233848, İclî ö. 261875 gibi muhaddisler rivayetlerinin sahih olduğunu söylemektedir. Buhârî ö. 256870, Müslim ö. 261875 ve Tirmizî ö. 279892 başta olmak üzere muhaddislerin itimat ettiği rivayetlerinin Kütüb-i Sitte dahil birçok hadis kaynağında yer aldığı görülmektedir. Diğer yandan İbn Tarhânın telif ettiği Kitâbu Sîreti Resûlillah isimli eser siyer-megâzî alanında yazılan ilk tam eser olarak kabul edilmektedir. Eserde Resûlullahın bisetinden vefatına kadar birçok konu anlatılmakta, özellikle gazveler hayli yekûn tutmaktadır. İbn Tarhânın sika bir râvi olarak itimat kazanması ve Sîretinin telif edilen ilk siyer eseri olması ihtiva ettiği bilgileri tefsir ilmi için de değerli kılmaktadır. Zira eserde konular muvacehesinde âyetlere, sebeb-i nüzûl bilgilerine ve Kurân tarihi meselelerine temas edilmektedir. Ayrıca Sîretin ikinci başlığı Mebasü Resûlillah şeklinde kaydedilmekte, bu bölümde vahyin başlangıcıyla ilgili meseleler ve ilk nâzil olan sûreler yer almaktadır. Şu kadar var ki nüzûl dönemiyle ilgili bilgiler rivayetlerle taşındığından gerek hadis ve tefsir gerekse diğer ilimlerle ilgili nakillerde isnad ve kaynak aranmaktadır. İbn Tarhân ise Sîretindeki bilgileri tahkiye usulüyle aktarmaktadır. Muhaddis olmasına rağmen hadis tahammül ve edâ yollarına riâyet etmemektedir. Eserindeki hemen bütün bilgileri isnadsız ve kaynaksız nakleden müellif vahyin başlangıcıyla ilgili tespitlerinin hemen öncesinde bize ulaştığına göre şeklinde irsâlde bulunarak rivayet usulü açısından töhmete yol açacak kayıtlar düşmektedir. Kendisinin hadis hafızı olması ve sika bir muhaddis olarak tanınması göz önünde bulundurulduğunda söz konusu isnadlarıkaynakları bilmemesi, dikkate almaması veya mesnedsiz bilgiler nakletmesi düşünülememektedir. Bu itibarla çalışmada Kitâbu Sîreti Resûlillâh isimli eserin Mebasü Resûlillah başlığında yer alan tefsir ilmiyle doğrudan ilişkili bilgiler konu edilmektedir. Bilgilerin kaynağı ve başka kimler tarafından nakledildiği araştırılmaktadır. Böylece İbn Tarhânın anlatılarının sıhhatine ve kaynağına ulaşmayı amaçlayan bu çalışma tefsir-siyer ilişkisine katkıda bulunmayı ve tefsir ilminin meselelerine yeni bakış açıları sunmayı hedeflemektedir. Çalışmada tarihsel verilerin mukayeseli analizi yöntemi uygulanarak anlatıların kaynağına ulaşılması amaçlanmaktadır. Ayrıca verilerin analitik değerlendirmesi yapılarak muhtevaları ve etki alanları tespit edilmektedir. Yapılan araştırma ve değerlendirmeler doğrultusunda konular kendi bağlamlarında değerlendirilmektedir. Öyle ki İbn Tarhân, Cebrâîlin Alak sûresinin ilk beş âyetini indirdiği sırada inci ve yakut süslemeli ipek bir kilim ile geldiğinden bahsetmektedir. Bu bilginin İbn Abbas ve Hz. Âişe tarafından nakledildiği anlaşılmaktadır. İbn Abbastan nakledilen rivayetin zayıf isnada, Hz. Âişeden nakledilen rivayetin ise sağlam senede sahip olduğu görülmektedir. İbn Tarhân Kalem sûresinin ilk altı âyetinin fetretül-vahy döneminden önce indirildiğine işaret etmektedir. Sûrelerin nüzûl sıralamasına yer veren hemen bütün rivayetler ve kaynaklar bu bilgiyi desteklemektedir. Ayrıca Kalem sûresinin ilk dört âyetinin Varaka b. Nevfel hakkında diğer ikisinin ise müşrikler hakkında nâzil olduğunu belirtmektedir. Kaynaklarda ise spesifik olarak bu veriye ulaşılamamaktadır. Fakat bu bilgiye muhalefet edilmediği, bilakis Kalem sûresinin nüzûlüyle ilgili rivayetlerin bahsedilen bilgiyi desteklediği görülmektedir. Sahâbe nesline isnad edildiği görülen bu anlatıların yanı sıra az da olsa kaynağına ulaşılamayan bilgiler de söz konusudur. İbn Tarhânın İnşirah sûresinin sebeb-i nüzûlüne yönelik anlatıları ve sûrenin fetretten hemen sonra Duhâ sûresiyle beraber indirildiğine dair ifadeleri kaynağına ulaşılamayan bilgilerdendir. Dolayısıyla bazı bilgilerin en erken kaynağı, bazılarının ise şimdilik yegâne kaynağı olan İbn Tarhân ve Sîreti hem tefsir-siyer ilişkisini ortaya koymakta hem de tefsir ilmine yadsınamayacak oranda katkıda bulunmaktadır.

 Suleiman b. Tarhān d. 143761 is known as a hadīth hāfiz and a sika rāwī. Muhaddiths such as Yahyā b. Saīd d. 198813, Yahyā b. Maīn d. 233848, and Ijlī d. 261875 say that his riwāyas are sahīh. It is seen that his riwāyas are trusted by muhaddiths, especially al-Bukhārī d. 256870, Muslim d. 261875 and al-Tirmidhī d. 279892, and his riwāyas are included in many hadīth sources, including the Kutub al-Sitta. On the other hand, Ibn Tarhāns Kitāb al-Sīrat al-Rasulillah is considered to be the first complete work written in the field of siyar-maghāzī. In the work, many subjects from the Prophets birth to his death are narrated, especially the battles of the Prophet. Ibn Tarhāns credibility as a sika rāwī and the fact that his Sīrat was the first siyar work to be compiled makes the information it contains valuable for the science of tafsīr. As a matter of fact, the work touches upon the verses, the occassions of revelation asbāb al-nuzūl, and the history of the Qurān. In addition, the second title of the Sīrah is recorded as Mabasu al-Rasulillah, and this section includes issues related to the beginning of revelation and the first sūrahs that were revealed. However, since the information about the period of revelation is transmitted through riwāyas, isnād and sources are sought in riwāyas related to hadīth, tafsīr and other sciences. Ibn Tarhān, on the other hand, conveys the information in his Sīrah through riwāya. Although he is a Muhaddith, he does not observe the ways of hadīth tolerance and performance. The author, who transmits almost all the information in his work without any isnad and source, makes records that may lead to reproach in terms of the method of riwāya by stating according to what has reached us just before his determinations about the beginning of revelation. Considering the fact that he was a hadīth hāfiz and recognized as a sika muhaddith, it is inconceivable that he did not know the isnādssources in question, did not take them into consideration, or conveyed unsubstantiated information. In this respect, this study focuses on the information directly related to the science of tafsīr in the title Mabasu al-Rasulillah of Kitāb al-Sīrah al-Rasulillāh. The source of the information and by whom else it was transmitted are investigated. Thus, this study, which aims to reach the authenticity and source of Ibn Tarhāns narratives, aims to contribute to the tafsīr-history relationship and to offer new perspectives on the issues of the science of tafsīr. In the study, the source of the narratives is reached by applying the method of comparative analysis of historical data. In addition, the analytical evaluation of the data is made to determine their content and spheres of influence. In line with the research and evaluations made, the subjects are linked to the results in their own contexts. For instance, Ibn Tarhān mentions that Jabrāīl came with a silk rug decorated with pearls and rubies when he revealed the first five verses of Sūrah Alaq. This information was reported by Ibn Abbās and the Aisha. The riwāya from Ibn Abbās has a weak isnād, while the riwāya from Aisha has a strong isnād. Ibn Tarhān points out that the first six verses of Sūrah al-Qalam were revealed before the period of fatrat al-wahy. Almost all riwāyas and sources that include the order of the revelation of the sūrahs support this information. He also states that the first four verses of Sūrah al-Qalam were revealed about Waraqa b. Nawfal and the other two about the polytheists. This data is not specifically available in the sources. However, it is seen that the information is not contradicted, on the contrary, the riwāyas about the revelation of Sūrah al-Qalam support this information. In addition to these narratives that seem to be attributed to the generation of the companions, there is also a small amount of information the source of which cannot be found. Ibn Tarhāns riwāyas about the cause of the revelation of Sūrah al-Inshirāh and his statements that the sūrah was revealed together with Sūrah al-Duhā immediately after the end of the fatrat are among the information the source of which cannot be found. Therefore, Ibn Tarhān and his Sīrah, which is the earliest source of some information and the only source of some others for the time being, both reveal the relationship between tafsīr and history and make an undeniable contribution to the science of tafsīr.

 Suleiman b. Tarhān d. 143761 is known as a hadīth hāfiz and a sika rāwī. Muhaddiths such as Yahyā b. Saīd d. 198813, Yahyā b. Maīn d. 233848, and Ijlī d. 261875 say that his riwāyas are sahīh. It is seen that his riwāyas are trusted by muhaddiths, especially al-Bukhārī d. 256870, Muslim d. 261875 and al-Tirmidhī d. 279892, and his riwāyas are included in many hadīth sources, including the Kutub al-Sitta. On the other hand, Ibn Tarhāns Kitāb al-Sīrat al-Rasulillah is considered to be the first complete work written in the field of siyar-maghāzī. In the work, many subjects from the Prophets birth to his death are narrated, especially the battles of the Prophet. Ibn Tarhāns credibility as a sika rāwī and the fact that his Sīrat was the first siyar work to be compiled makes the information it contains valuable for the science of tafsīr. As a matter of fact, the work touches upon the verses, the occassions of revelation asbāb al-nuzūl, and the history of the Qurān. In addition, the second title of the Sīrah is recorded as Mabasu al-Rasulillah, and this section includes issues related to the beginning of revelation and the first sūrahs that were revealed. However, since the information about the period of revelation is transmitted through riwāyas, isnād and sources are sought in riwāyas related to hadīth, tafsīr and other sciences. Ibn Tarhān, on the other hand, conveys the information in his Sīrah through riwāya. Although he is a Muhaddith, he does not observe the ways of hadīth tolerance and performance. The author, who transmits almost all the information in his work without any isnad and source, makes records that may lead to reproach in terms of the method of riwāya by stating according to what has reached us just before his determinations about the beginning of revelation. Considering the fact that he was a hadīth hāfiz and recognized as a sika muhaddith, it is inconceivable that he did not know the isnādssources in question, did not take them into consideration, or conveyed unsubstantiated information. In this respect, this study focuses on the information directly related to the science of tafsīr in the title Mabasu al-Rasulillah of Kitāb al-Sīrah al-Rasulillāh. The source of the information and by whom else it was transmitted are investigated. Thus, this study, which aims to reach the authenticity and source of Ibn Tarhāns narratives, aims to contribute to the tafsīr-history relationship and to offer new perspectives on the issues of the science of tafsīr. In the study, the source of the narratives is reached by applying the method of comparative analysis of historical data. In addition, the analytical evaluation of the data is made to determine their content and spheres of influence. In line with the research and evaluations made, the subjects are linked to the results in their own contexts. For instance, Ibn Tarhān mentions that Jabrāīl came with a silk rug decorated with pearls and rubies when he revealed the first five verses of Sūrah Alaq. This information was reported by Ibn Abbās and the Aisha. The riwāya from Ibn Abbās has a weak isnād, while the riwāya from Aisha has a strong isnād. Ibn Tarhān points out that the first six verses of Sūrah al-Qalam were revealed before the period of fatrat al-wahy. Almost all riwāyas and sources that include the order of the revelation of the sūrahs support this information. He also states that the first four verses of Sūrah al-Qalam were revealed about Waraqa b. Nawfal and the other two about the polytheists. This data is not specifically available in the sources. However, it is seen that the information is not contradicted, on the contrary, the riwāyas about the revelation of Sūrah al-Qalam support this information. In addition to these narratives that seem to be attributed to the generation of the companions, there is also a small amount of information the source of which cannot be found. Ibn Tarhāns riwāyas about the cause of the revelation of Sūrah al-Inshirāh and his statements that the sūrah was revealed together with Sūrah al-Duhā immediately after the end of the fatrat are among the information the source of which cannot be found. Therefore, Ibn Tarhān and his Sīrah, which is the earliest source of some information and the only source of some others for the time being, both reveal the relationship between tafsīr and history and make an undeniable contribution to the science of tafsīr.

Makale detayları

The Beginning of Revelation and the First Sūrahs in the Sīrah of Suleiman b. Tarhān

Yazarlar:

Murat Bahar

Yayıncı:

Hitit University

Ana Başlıklar:

Tefsir

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 2, pp.585-609

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336425

pISSN:

2757-6949

Tafsir

Sīrah

Suleiman b. Tarhān

Wahy

‘Alak

Qalam

DuhāTefsir

Siyer

Süleyman b. Tarhân

Vahiy

‘Alak

Kalem

Duhâ

Sayı

Makale detayları

Yazarlar: Murat Bahar

Yayıncı: Hitit University

Ana Başlıklar: Tefsir

Dergi: Hitit İlahiyat Dergisi Vol.23 Issue 2, pp.585-609

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001336425

pISSN: 2757-6949

Sayı

Yazarlar:

Murat Bahar

Yayıncı:

Hitit University

Ana Başlıklar:

Tefsir

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 2, pp.585-609

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336425

pISSN:

2757-6949