The Companions’ Forms of Address to the Prophet Muhammad

Ümmühan Arı

Makale detayları

The Companions’ Forms of Address to the Prophet Muhammad

Yazarlar:

Ümmühan Arı

Yayıncı:

Kahramanmaras Sutcu Imam University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti | İslam Tarihi

Dergi:

Akademik Siyer Dergisi Issue 10, pp.67-86

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001321475

pISSN:

2687-5810

Anahtar kelimeler:

Özet:

 People who saw the Prophet and believed in the religion he brought were called companions. The companions intimate or obligatory relationship with the Prophet and whether the companions had received prophetic education or not and the degree of love and respect they felt towards him affected their addresses to the Prophet. The forms of address that were common in the geography where the Prophet lived were also used by the companions. However, the ways in which Allah addresses the Prophet in the Quran also had an impact on the way the companions addressed him. The addresses O Ibn Abdilmuttalib, O Ibn Abdillah, O Muhammad and O Abel-Qasim, which are in accordance with the Arab tradition, constitute the first four titles of our study. The polytheists, People of the Book and Muslims addressed the Messenger of Allah in this way. The fact that the Prophets father died before he was born was effective in making the address O Ibn Abdullah less known. In addition, there are many narrations that he is addressed as O Ibn Abdilmuttalib in reference to his grandfather. The addresses O Muhammad and O Abel-Qasim come to the fore as the way of addressing the Bedouins among the companions. The Prophet allowed the children to be named Muhammad, but did not allow them to be named Abel-Qasim. The fact that there is only one narration about the address O Hayral-beriyye shows that this address is not common. It is understood that the address O Habîballah, which is widely used today, did not exist in the period of the companions. The more common forms of address among the Companions are O Nebiyyallah! and O Rasulallah!, which are also mentioned in the Quran. Addressing the Prophet by emphasizing his prophetic duty shows the respect and love felt for him and represents the sincerity of the companions. Each of these forms of address reveals the attitude of the addressee towards the Messenger of Allah. Therefore, knowing the forms of address reflected in Islamic historical sources will also enable us to know the names that approach the Prophet in a hostile or friendly manner, even if implicitly.

 People who saw the Prophet and believed in the religion he brought were called companions. The companions intimate or obligatory relationship with the Prophet and whether the companions had received prophetic education or not and the degree of love and respect they felt towards him affected their addresses to the Prophet. The forms of address that were common in the geography where the Prophet lived were also used by the companions. However, the ways in which Allah addresses the Prophet in the Quran also had an impact on the way the companions addressed him. The addresses O Ibn Abdilmuttalib, O Ibn Abdillah, O Muhammad and O Abel-Qasim, which are in accordance with the Arab tradition, constitute the first four titles of our study. The polytheists, People of the Book and Muslims addressed the Messenger of Allah in this way. The fact that the Prophets father died before he was born was effective in making the address O Ibn Abdullah less known. In addition, there are many narrations that he is addressed as O Ibn Abdilmuttalib in reference to his grandfather. The addresses O Muhammad and O Abel-Qasim come to the fore as the way of addressing the Bedouins among the companions. The Prophet allowed the children to be named Muhammad, but did not allow them to be named Abel-Qasim. The fact that there is only one narration about the address O Hayral-beriyye shows that this address is not common. It is understood that the address O Habîballah, which is widely used today, did not exist in the period of the companions. The more common forms of address among the Companions are O Nebiyyallah! and O Rasulallah!, which are also mentioned in the Quran. Addressing the Prophet by emphasizing his prophetic duty shows the respect and love felt for him and represents the sincerity of the companions. Each of these forms of address reveals the attitude of the addressee towards the Messenger of Allah. Therefore, knowing the forms of address reflected in Islamic historical sources will also enable us to know the names that approach the Prophet in a hostile or friendly manner, even if implicitly.

 People who saw the Prophet and believed in the religion he brought were called companions. The companions intimate or obligatory relationship with the Prophet and whether the companions had received prophetic education or not and the degree of love and respect they felt towards him affected their addresses to the Prophet. The forms of address that were common in the geography where the Prophet lived were also used by the companions. However, the ways in which Allah addresses the Prophet in the Quran also had an impact on the way the companions addressed him. The addresses O Ibn Abdilmuttalib, O Ibn Abdillah, O Muhammad and O Abel-Qasim, which are in accordance with the Arab tradition, constitute the first four titles of our study. The polytheists, People of the Book and Muslims addressed the Messenger of Allah in this way. The fact that the Prophets father died before he was born was effective in making the address O Ibn Abdullah less known. In addition, there are many narrations that he is addressed as O Ibn Abdilmuttalib in reference to his grandfather. The addresses O Muhammad and O Abel-Qasim come to the fore as the way of addressing the Bedouins among the companions. The Prophet allowed the children to be named Muhammad, but did not allow them to be named Abel-Qasim. The fact that there is only one narration about the address O Hayral-beriyye shows that this address is not common. It is understood that the address O Habîballah, which is widely used today, did not exist in the period of the companions. The more common forms of address among the Companions are O Nebiyyallah! and O Rasulallah!, which are also mentioned in the Quran. Addressing the Prophet by emphasizing his prophetic duty shows the respect and love felt for him and represents the sincerity of the companions. Each of these forms of address reveals the attitude of the addressee towards the Messenger of Allah. Therefore, knowing the forms of address reflected in Islamic historical sources will also enable us to know the names that approach the Prophet in a hostile or friendly manner, even if implicitly.

 Hz. Peygamberi görüp onun getirdiği dine iman eden insanlar sahâbe olarak adlandırılmıştır. Sahâbenin Hz. Peygamber ile samimi veya zorunlu ilişkisi, nebevî eğitimden geçip geçmeme durumu, Resûlullaha karşı beslediği sevgi ve saygı duygularının derecesi Hz. Peygambere hitaplarını etkilemiştir. Hz. Peygamberin bulunduğu coğrafyada yaygın olan hitap kalıpları sahâbe tarafından da kullanılmıştır. Bununla birlikte Allahın Kurân-ı Kerîmde Hz. Peygambere hitap biçimleri yine sahâbenin hitap şekli üzerinde etkili olmuştur. Arap geleneğine uygun olan Ya İbn Abdilmuttalib!, Ya İbn Abdillah!, Ya Muhammed! ve Ya Ebel-Kâsım! hitapları çalışmamızın ilk dört başlığını oluşturmaktadır. Hem Müşrikler hem Ehl-i kitap hem de Müslümanlar Resûlullaha bu şekilde hitap etmişlerdir. Hz. Peygamberin babasının kendisi doğmadan vefat etmesi, Ya İbn Abdillah! hitabının daha az bilinmesinde etkili olmuştur. Bunun yanı sıra Ya İbn Abdilmuttalib! şeklinde dedesine nispet edilerek hitap edildiği birçok rivayet bulunmaktadır. Ya Muhammed! ve Ya Ebel-Kâsım! hitapları ise sahâbe içerisinde daha çok bedevîlerin sesleniş biçimi olarak ön plana çıkmaktadır. Hz. Peygamber çocuklara, Muhammed isminin verilmesine müsaade etmiş ancak kendi künyesi ile künyelenilmesine müsaade etmemiştir. Ya Hayral-beriyye! hitabıyla ilgili sadece bir rivayet bulunması, bu hitabın yaygın olmadığını göstermektedir. Günümüzde yaygın bir şekilde kullanılan Ya Habîballah! hitabının ise sahâbe döneminde mevcut olmadığı anlaşılmaktadır. Sahâbe arasında daha sık rastlanan hitap şeklinin Kurânda da geçen Ya Nebiyyallah! ve Ya Resûlallah! kalıpları olduğu görülmektedir. Hz. Peygamberin elçilik vazifesine vurgu yapılarak hitap edilmesi ona duyulan saygı ve sevgiyi göstermekte ve sahâbenin samimiyetini temsil etmektedir. Bu hitap biçimlerinden her biri hitap edenin Resûlullaha tutumunu ortaya koymaktadır. Dolayısıyla İslâm tarihi kaynaklarına yansıyan hitap biçimlerinin bilinmesi Hz. Peygambere örtülü bir şekilde de olsa düşmanca ya da dostça yaklaşan isimlerin bilinmesini de sağlayacaktır.

Makale detayları

The Companions’ Forms of Address to the Prophet Muhammad

Yazarlar:

Ümmühan Arı

Yayıncı:

Kahramanmaras Sutcu Imam University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti | İslam Tarihi

Dergi:

Akademik Siyer Dergisi Issue 10, pp.67-86

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001321475

pISSN:

2687-5810

Sirah

Islamic History

Prophet Muhammad

Companion

Forms of AddressSiyer

İslâm Tarihi

Hz. Peygamber

Sahâbe

Hitap Şekli

Sayı

Makale detayları

Yazarlar: Ümmühan Arı

Yayıncı: Kahramanmaras Sutcu Imam University

Ana Başlıklar: İslam Tarihi ve Medeniyeti | İslam Tarihi

Dergi: Akademik Siyer Dergisi Issue 10, pp.67-86

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001321475

pISSN: 2687-5810

Sayı

Yazarlar:

Ümmühan Arı

Yayıncı:

Kahramanmaras Sutcu Imam University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti | İslam Tarihi

Dergi:

Akademik Siyer Dergisi Issue 10, pp.67-86

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001321475

pISSN:

2687-5810