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BİR BEDEVÎNİN MESCİDE BEVLETMESİYLE İLGİLİ RİVAYETLERİN YAPISAL FORMLARINA GENEL BAKIŞ

Yıl 2015, Cilt: 4 Sayı: 7, 66 - 90, 01.06.2015

Ali Kuzudişli

Öz

In this article I applied ‘Structural Analysis’ method on the narrations which are mentioned that a Bedouin made water in the mosque. Structural Analysis of the Narrations (RYA) is the name of hadith text and isnad criticism. In this method, the structural similarities of the narrations are researched and the narrations which are found are systematically sorted according to their structural similarity. I found 86 records which are mentioned ‘Bāla Aᶜrābiyyun fī al-Masjid’ and I systematically listed from the simple to the complex forms. I saw in the complex forms some additions and transitions. I called the expending of the narration in it as addition, and the expanding of narration by taking part of other narrations which is not mentioned that Bedouin made water in the mosque as transition.

Anahtar Kelimeler

The Structural Analysis System (RYA) Hadith “Bāla Aᶜrābiyyun fi al-masjid”

Kaynakça

  • saying that „are you not Muslim; why did you make water in the mosque?‟ It is called as
  • „the dialogue of that „are you not Muslim‟. A moral part is not mentioned in this form. 
  • Form F: There is an advice which teaches the status of a mosque to the
  • Bedouin in the part of ḥadīth as following: “This building is not suitable to make water
  • in it, this is built for prayer.” It is called as „the advice for the Bedouin‟. 
  • Form G: After the entrance of the Bedouin to the mosque another
  • dialogue is mentioned in this form. This dialogue is called „the transition of „when is the
  • doomsday‟ sarmal due to it is part of another narrations group. 
  • Form H: There is another transition to the out of sarmal is mentioned in
  • this form. According to this transition the Bedouin asked the Prophet that what he thinks
  • about a person who likes a community, even though he does not do what they are doing
  • and the Prophet answered that the person with who he loves it. This dialogue in fact is
  • part of the other narration, due to it is evaluated as the transition to the sarmal of
  • “Someone loves a community…”
  • There is also another transition to the out of sarmal is mentioned in this
  • form. According to this transition the Bedouin, “God have mercy on me and
  • Muḥammad, no one else”, he prayed aloud. Thereupon a conversation is made between
  • the Prophet and him. This dialogue in fact is also part of other narration which it is
  • named as the transition to the sarmal of “the prayer of the Bedouin” In some records
  • multiple additions are seen. Second and third additions are same with that is mentioned
  • in the other forms. 
  • Form J: The memory of the Bedouin is mentioned in a place of the
  • narrations. According to this addition he expressed his gratitude for the Prophet and
  • mentioned that he had not mistreated him. This addition is named as “The memory of the Bedouin” 4) The obtained results are as following: a) The root of sarmal is form B. b) I evaluated that form A was created from form B, although A is a shorter than
  • B. I thought that the legal aspect is taken and the people reaction is removed from form
  • B, thus form A occurred. This result refutes the claim of those people who are saying
  • that “The simplest narrations are the oldest”. c) Form C was created with small addition which was made on Form B. It is
  • considered that this addition is not authentic; it may be belong to a period after the
  • second narrator. d) By a bit tolerance, A, B, and C forms might be considered as one form. e) In other forms, the various additions are seen. Some information is given
  • about the content of them as that by whom and when it added and what its fiction. Some
  • results are attained. ᶜAbd al-Razzāq, Abū Bakr b. Hammām al-Ṣanᶜānī (d. 211/827), al-Muṣannaf (I
  • XI), edt. Ḥabīb al-Rahman Aᶜzamī, al-Majlis al-ᶜIlmī, Beirut 1983. Abū ᶜAwāna, Yakub b. Ishāk b. Ibrahim al-Isfarāyinī (d. 316/928), al-Mustahrac
  • (I-V), edt. Ayman b. ᶜĀrif al-Dimashqī, Dār al-Maᶜrifa, Beirut 1998. Abū Dāwud, Sulayman b. Dāwud b. al-Jārūd al-Fārisī al-Ṭayālisī, (d. 204/819)
  • al-Musnad (I-IV), edt. Muḥammad b. ᶜAbd al-Muhsin al-Turkī, al-Ḥijr li al-Tıba„a wa
  • al-Naşr, Cizre 1999. Abū Nuᶜaym, Aḥmad b. ᶜAbd-Allah b. Ishāk al-Isfahānī (d. 430/1038), al
  • Musnad al-Mustakhrac ala Ṣaḥīḥ al-Imām Muslim (I-IV), edt. Muḥammad Ḥasan
  • Ismaᶜīl, Dār al-Kutub al-ᶜIlmiyyah, Beirut 1996. Abū Yaᶜlā, Aḥmad b. ᶜAli b. al-Muthannā al-Mawṣilī (d. 307/919), al-Musnad
  • (I-XIII), edt. Ḥusayn Salim Asad, Dār al-Maʾmūn li al-Turāth, Damascus 1984. Bayhaqī, Abū Bakr Aḥmad b. al-Ḥusayn b. Ali (d. 458/1066), Sunan Kubrā (I
  • X), edt. Muḥammad ᶜAbd al-Qādir Atā, Dār al-Kutub al-ᶜIlmiyyah, Beirut 2003. ________, al-Sunan al-Ṣaghīr (I-IV), edt. ᶜAbd al-Muᶜti Amin Kalᶜajī, Cāmiᶜa
  • al-Dirāsā al-Islāmiyya, Karachi 1989. Bazzār, Abū Bakr Aḥmad b. Amr b. ᶜAbd al-Khalik al-Basrī (d. 292/905),
  • Musnad (I-XVIII), edt. Maḥfūẓ al-Rahman Zaynallah, Maktaba al-ᶜUlūm wa al-Ḥikam, Madina 1988. Bukhārī, Abū ᶜAbdillah Muḥammad b. Ismāᶜīl, (d. 256/870), al-Ṣaḥīḥ (I-VI), edt.
  • Mustafa Dīb el-Bugha, Dār Ibn Kathīr, Beirut 1990. Ḥākim, Abū ᶜAbdallah Muḥammad b. ᶜAbdallah al-Nīsābūrī (d. 405/1014), al
  • Mustadrak ala al-Ṣaḥīḥayn (I-IV), edt. Mustafa ᶜAbdulkadir Atā, Dār al-Kutub al
  • ᶜIlmiyya, Beirut 1990. Ibn Abī Shayba, Abū Bakr ᶜAbd Allah b. Muḥammad b. Ibrāhīm (d. 235/849),
  • al-Muṣannaf fī al-Ahādīthi wa al- Āsār (I-VII), edt. Kamāl Yūsuf al-Ḥût, Maktaba al
  • Rushd, Riyad 1989. Ibn al- Ṣalāḥ al-Shahrazūrī, An introduction to the science of the ḥadīth,
  • translated by Eeric Dickinson, 2006. Ibn ᶜAbd al-Barr al-Qurṭūbī al-Namarī, Abū ᶜUmar Jamal al-dīn Yūsuf b.
  • ᶜAbdallah b. Muḥammad (d. 463/1071), al-Tamhīd limā fī al-Muvaṭṭa‟ min al-Maᶜāni
  • wa-al-Asānīd (I-XXIV), edt. Mustafa b. Aḥmad al-Alawī, Wizāra al-Awqāf, Titwan 1985. Ibn Caᶜd, Abū al-Ḥasan Ali b. Caᶜd b. ᶜUbayd al-Javharī (d. 230/845), al
  • Musnad, edt. Amir Aḥmad Ḥaydar, Muassasa al-Nādir, Beirut 1990. Ibn Ḥibbān, Muḥammad, Abū Ḥātim al-Dārimī (d. 354/965), Ṣaḥīḥ, edt. Abū al
  • Ḥasan ᶜAla al-Din Ali b. Balabān b. ᶜAbdallah b. Balabān (d. 739/1339) al-Ihsān fī
  • Takrībi Ṣaḥīḥi Ibn Ḥibbān (I-XVIII), edt. Shuᶜayb al-Arnaūt, Müessasa al-Risāla, Beirut 1988. Ibn Hujr, Abū al-Ḥasan Ali b. Ḥujr b. Iyas al-Saᶜdi (d. 244/850), Ḥadīsu Ali b.
  • Ḥujr al-Saᶜdi an Ismaᶜīl b. Caᶜfar al-Madanī (Ahādīsu Ismaᶜīl b. Caᶜfer, (d. 180/796),
  • edt. ᶜUmar b. Rafūd b. Rafīd al-Sufyānī, Maktaba al-Rushd, Riyad 1998. Kharāitī, Abū Bakr Muḥammad b. Jaᶜfar b. Muḥammad b. Sahl el-Samarrī (d.
  • /939), Makārim al-Akhlāk, edt. Ayman ᶜAbd al-Jābir al-Bukhayrī, Dār al-Āfāk al
  • Arabiyya, Cairo 1999. Kuzudişli, Ali, “Halāvetü‟l-İmān‟ Terkibinin Yer Aldığı Rivayetlerin Yapısal
  • Analizi”, DEÜİFD, XXXV/1, 2012, pp. 167-196. __________, Ali, “Rivayetlerin Yapısal Analizine Giriş: İbn Sayyad ile İlgili
  • Rivayetler Üzerine Bir Yöntem Uygulaması”, HTD, VII/2, 2009, pp. 85-128. __________, Rivayetlerde Sarmal Özellik, Izmir 2012. Maᶜmar b. Abū ᶜAmr Rāshid al-Azdī (d. 153/769), al-Cāmiᶜ, in book of ᶜAbd al
  • Razzāq, Abū Bakr ibn Hammām al-Sanᶜānī (d. 211/827), al-Muṣannaf (I-XI), edt.
  • Habīb al-Raḥmān Aᶜzamī, al-Majlis al-ᶜIlmī, Beirut 1983. Mālik, al-Muvattā (Transmissons of Muḥammad b. Ḥasan al-Shaybānī I-III),
  • edt. Taki al-Dīn al-Nadwī, Dār al-Qalam Damascus1991. Motzki, Harald, “Dating Muslim Traditions: A Survey”, Arabica LII/2, 2005, pp. 204-253. Muslim b. al-Ḥajjāj, Abū al-Ḥusayn al-Kushayrī al-Nisābūrī (d. 261/875), al
  • Ṣaḥīḥ (I-V), edt. Muḥammad Fuād ᶜAbd al-Bāqī, Dār Ihyā al-Kutub al-ᶜArabiyyah, Cairo 1955. Nasāī, Abū ᶜAbd al-Raḥmān Aḥmad b. Ali b. Şu„ayb (d. 303/915), al-Sünen (I
  • IX), edt. ᶜAbd al-Fattāh Abū Ghuddah, Maktaba al-Matbaᶜa al-Islāmiyyah, Halappo 1986; _______, al-Sunan al-Kubrā (I-X), edt. Ḥasan ᶜAbd al-Munᶜim al-Shalabī,
  • Muassasa al-Risāla, Beirut 2001. Powers, D.S., “The Will of Sa„d b. Abi Waqqas: A Reassessement” Studia
  • Islamica, LVIII, 1983, Maisonneuve & Larose, pp. 33-53, 41. Speight, “A Look at Variant Readings in the Hadiths”, Der Islam, LXXVII/1,
  • Berlin 2000, pp. 169-179. _______, “Narrative Structure in the Hadith”, JNES, LIX/4, the Unv. Chicago
  • , pp. 265-271. Speight, “Oral Traditions of the Prophet Muhammad: A Formulaic Approach”,
  • Oral Tradition, IV/1-2, 1989, pp. 27-37. _______, “Some Formal Characteristic of the Musnad Type of Hadith
  • Collection”, Arabica, XLIX/3, Brill, Leiden 2002, pp. 376-382. _______, “The Will of Sa„d b. a. Waqqas: The Growth a Tradition” Der Islam,
  • L/2, 1973, pp. 249-267. Ṭabarānī, Abū al-Qāsim Sulaymān b. Aḥmad b. Ayyūb al-Laḥmī, (d. 360/971),
  • al-Muᶜcam al-Awsat (I-X), edt. Ṭārik b. ᶜIwaz-Allah, ᶜAbd al-Muḥsin b. Ibrāhīm al
  • Ḥusaynī, Dār al-Ḥaramayn, Cairo n.d. _________, al-Muᶜcam al-Kabīr (I-XXV), edt. Hamdī ᶜAbd al- Majīd al-Salafī,
  • Maktaba Ibn Taymiyyah, Cairo 1994.

THE OVERVIEW TO THE STRUCTURAL FORMS OF THE NARRATIONS ABOUT ‘BĀLA AᶜRĀBIYYUN FĪ AL-MASJID’

Yıl 2015, Cilt: 4 Sayı: 7, 66 - 90, 01.06.2015

Ali Kuzudişli

Öz

Bu makalede, “Bir bedevînin mescide bevletmesi” olayını zikreden rivayetlerin yapısal formları hakkında bilgi verilmektedir. Söz konusu rivayetler onbir adet farklı formlardadır. Formlar en sade metinlerden en detaylı olanlara doğru sıralanmıştır. D formundan itibaren ana metin üzerinde bazı ilaveler olduğu gözlenmiştir. Bu ilavelerin bir kısmı konumuz dışında kalan birtakım rivayetlerin parçalarıdır. Diğer ilavelerin ise konu dışı rivayetlerde bir benzerleri bulunamamıştır.

Anahtar Kelimeler

Rivayetlerin Yapısal Analizi (RYA) Hadis Bâle A’rabiyyün fi’l-mescid.

Kaynakça

  • saying that „are you not Muslim; why did you make water in the mosque?‟ It is called as
  • „the dialogue of that „are you not Muslim‟. A moral part is not mentioned in this form. 
  • Form F: There is an advice which teaches the status of a mosque to the
  • Bedouin in the part of ḥadīth as following: “This building is not suitable to make water
  • in it, this is built for prayer.” It is called as „the advice for the Bedouin‟. 
  • Form G: After the entrance of the Bedouin to the mosque another
  • dialogue is mentioned in this form. This dialogue is called „the transition of „when is the
  • doomsday‟ sarmal due to it is part of another narrations group. 
  • Form H: There is another transition to the out of sarmal is mentioned in
  • this form. According to this transition the Bedouin asked the Prophet that what he thinks
  • about a person who likes a community, even though he does not do what they are doing
  • and the Prophet answered that the person with who he loves it. This dialogue in fact is
  • part of the other narration, due to it is evaluated as the transition to the sarmal of
  • “Someone loves a community…”
  • There is also another transition to the out of sarmal is mentioned in this
  • form. According to this transition the Bedouin, “God have mercy on me and
  • Muḥammad, no one else”, he prayed aloud. Thereupon a conversation is made between
  • the Prophet and him. This dialogue in fact is also part of other narration which it is
  • named as the transition to the sarmal of “the prayer of the Bedouin” In some records
  • multiple additions are seen. Second and third additions are same with that is mentioned
  • in the other forms. 
  • Form J: The memory of the Bedouin is mentioned in a place of the
  • narrations. According to this addition he expressed his gratitude for the Prophet and
  • mentioned that he had not mistreated him. This addition is named as “The memory of the Bedouin” 4) The obtained results are as following: a) The root of sarmal is form B. b) I evaluated that form A was created from form B, although A is a shorter than
  • B. I thought that the legal aspect is taken and the people reaction is removed from form
  • B, thus form A occurred. This result refutes the claim of those people who are saying
  • that “The simplest narrations are the oldest”. c) Form C was created with small addition which was made on Form B. It is
  • considered that this addition is not authentic; it may be belong to a period after the
  • second narrator. d) By a bit tolerance, A, B, and C forms might be considered as one form. e) In other forms, the various additions are seen. Some information is given
  • about the content of them as that by whom and when it added and what its fiction. Some
  • results are attained. ᶜAbd al-Razzāq, Abū Bakr b. Hammām al-Ṣanᶜānī (d. 211/827), al-Muṣannaf (I
  • XI), edt. Ḥabīb al-Rahman Aᶜzamī, al-Majlis al-ᶜIlmī, Beirut 1983. Abū ᶜAwāna, Yakub b. Ishāk b. Ibrahim al-Isfarāyinī (d. 316/928), al-Mustahrac
  • (I-V), edt. Ayman b. ᶜĀrif al-Dimashqī, Dār al-Maᶜrifa, Beirut 1998. Abū Dāwud, Sulayman b. Dāwud b. al-Jārūd al-Fārisī al-Ṭayālisī, (d. 204/819)
  • al-Musnad (I-IV), edt. Muḥammad b. ᶜAbd al-Muhsin al-Turkī, al-Ḥijr li al-Tıba„a wa
  • al-Naşr, Cizre 1999. Abū Nuᶜaym, Aḥmad b. ᶜAbd-Allah b. Ishāk al-Isfahānī (d. 430/1038), al
  • Musnad al-Mustakhrac ala Ṣaḥīḥ al-Imām Muslim (I-IV), edt. Muḥammad Ḥasan
  • Ismaᶜīl, Dār al-Kutub al-ᶜIlmiyyah, Beirut 1996. Abū Yaᶜlā, Aḥmad b. ᶜAli b. al-Muthannā al-Mawṣilī (d. 307/919), al-Musnad
  • (I-XIII), edt. Ḥusayn Salim Asad, Dār al-Maʾmūn li al-Turāth, Damascus 1984. Bayhaqī, Abū Bakr Aḥmad b. al-Ḥusayn b. Ali (d. 458/1066), Sunan Kubrā (I
  • X), edt. Muḥammad ᶜAbd al-Qādir Atā, Dār al-Kutub al-ᶜIlmiyyah, Beirut 2003. ________, al-Sunan al-Ṣaghīr (I-IV), edt. ᶜAbd al-Muᶜti Amin Kalᶜajī, Cāmiᶜa
  • al-Dirāsā al-Islāmiyya, Karachi 1989. Bazzār, Abū Bakr Aḥmad b. Amr b. ᶜAbd al-Khalik al-Basrī (d. 292/905),
  • Musnad (I-XVIII), edt. Maḥfūẓ al-Rahman Zaynallah, Maktaba al-ᶜUlūm wa al-Ḥikam, Madina 1988. Bukhārī, Abū ᶜAbdillah Muḥammad b. Ismāᶜīl, (d. 256/870), al-Ṣaḥīḥ (I-VI), edt.
  • Mustafa Dīb el-Bugha, Dār Ibn Kathīr, Beirut 1990. Ḥākim, Abū ᶜAbdallah Muḥammad b. ᶜAbdallah al-Nīsābūrī (d. 405/1014), al
  • Mustadrak ala al-Ṣaḥīḥayn (I-IV), edt. Mustafa ᶜAbdulkadir Atā, Dār al-Kutub al
  • ᶜIlmiyya, Beirut 1990. Ibn Abī Shayba, Abū Bakr ᶜAbd Allah b. Muḥammad b. Ibrāhīm (d. 235/849),
  • al-Muṣannaf fī al-Ahādīthi wa al- Āsār (I-VII), edt. Kamāl Yūsuf al-Ḥût, Maktaba al
  • Rushd, Riyad 1989. Ibn al- Ṣalāḥ al-Shahrazūrī, An introduction to the science of the ḥadīth,
  • translated by Eeric Dickinson, 2006. Ibn ᶜAbd al-Barr al-Qurṭūbī al-Namarī, Abū ᶜUmar Jamal al-dīn Yūsuf b.
  • ᶜAbdallah b. Muḥammad (d. 463/1071), al-Tamhīd limā fī al-Muvaṭṭa‟ min al-Maᶜāni
  • wa-al-Asānīd (I-XXIV), edt. Mustafa b. Aḥmad al-Alawī, Wizāra al-Awqāf, Titwan 1985. Ibn Caᶜd, Abū al-Ḥasan Ali b. Caᶜd b. ᶜUbayd al-Javharī (d. 230/845), al
  • Musnad, edt. Amir Aḥmad Ḥaydar, Muassasa al-Nādir, Beirut 1990. Ibn Ḥibbān, Muḥammad, Abū Ḥātim al-Dārimī (d. 354/965), Ṣaḥīḥ, edt. Abū al
  • Ḥasan ᶜAla al-Din Ali b. Balabān b. ᶜAbdallah b. Balabān (d. 739/1339) al-Ihsān fī
  • Takrībi Ṣaḥīḥi Ibn Ḥibbān (I-XVIII), edt. Shuᶜayb al-Arnaūt, Müessasa al-Risāla, Beirut 1988. Ibn Hujr, Abū al-Ḥasan Ali b. Ḥujr b. Iyas al-Saᶜdi (d. 244/850), Ḥadīsu Ali b.
  • Ḥujr al-Saᶜdi an Ismaᶜīl b. Caᶜfar al-Madanī (Ahādīsu Ismaᶜīl b. Caᶜfer, (d. 180/796),
  • edt. ᶜUmar b. Rafūd b. Rafīd al-Sufyānī, Maktaba al-Rushd, Riyad 1998. Kharāitī, Abū Bakr Muḥammad b. Jaᶜfar b. Muḥammad b. Sahl el-Samarrī (d.
  • /939), Makārim al-Akhlāk, edt. Ayman ᶜAbd al-Jābir al-Bukhayrī, Dār al-Āfāk al
  • Arabiyya, Cairo 1999. Kuzudişli, Ali, “Halāvetü‟l-İmān‟ Terkibinin Yer Aldığı Rivayetlerin Yapısal
  • Analizi”, DEÜİFD, XXXV/1, 2012, pp. 167-196. __________, Ali, “Rivayetlerin Yapısal Analizine Giriş: İbn Sayyad ile İlgili
  • Rivayetler Üzerine Bir Yöntem Uygulaması”, HTD, VII/2, 2009, pp. 85-128. __________, Rivayetlerde Sarmal Özellik, Izmir 2012. Maᶜmar b. Abū ᶜAmr Rāshid al-Azdī (d. 153/769), al-Cāmiᶜ, in book of ᶜAbd al
  • Razzāq, Abū Bakr ibn Hammām al-Sanᶜānī (d. 211/827), al-Muṣannaf (I-XI), edt.
  • Habīb al-Raḥmān Aᶜzamī, al-Majlis al-ᶜIlmī, Beirut 1983. Mālik, al-Muvattā (Transmissons of Muḥammad b. Ḥasan al-Shaybānī I-III),
  • edt. Taki al-Dīn al-Nadwī, Dār al-Qalam Damascus1991. Motzki, Harald, “Dating Muslim Traditions: A Survey”, Arabica LII/2, 2005, pp. 204-253. Muslim b. al-Ḥajjāj, Abū al-Ḥusayn al-Kushayrī al-Nisābūrī (d. 261/875), al
  • Ṣaḥīḥ (I-V), edt. Muḥammad Fuād ᶜAbd al-Bāqī, Dār Ihyā al-Kutub al-ᶜArabiyyah, Cairo 1955. Nasāī, Abū ᶜAbd al-Raḥmān Aḥmad b. Ali b. Şu„ayb (d. 303/915), al-Sünen (I
  • IX), edt. ᶜAbd al-Fattāh Abū Ghuddah, Maktaba al-Matbaᶜa al-Islāmiyyah, Halappo 1986; _______, al-Sunan al-Kubrā (I-X), edt. Ḥasan ᶜAbd al-Munᶜim al-Shalabī,
  • Muassasa al-Risāla, Beirut 2001. Powers, D.S., “The Will of Sa„d b. Abi Waqqas: A Reassessement” Studia
  • Islamica, LVIII, 1983, Maisonneuve & Larose, pp. 33-53, 41. Speight, “A Look at Variant Readings in the Hadiths”, Der Islam, LXXVII/1,
  • Berlin 2000, pp. 169-179. _______, “Narrative Structure in the Hadith”, JNES, LIX/4, the Unv. Chicago
  • , pp. 265-271. Speight, “Oral Traditions of the Prophet Muhammad: A Formulaic Approach”,
  • Oral Tradition, IV/1-2, 1989, pp. 27-37. _______, “Some Formal Characteristic of the Musnad Type of Hadith
  • Collection”, Arabica, XLIX/3, Brill, Leiden 2002, pp. 376-382. _______, “The Will of Sa„d b. a. Waqqas: The Growth a Tradition” Der Islam,
  • L/2, 1973, pp. 249-267. Ṭabarānī, Abū al-Qāsim Sulaymān b. Aḥmad b. Ayyūb al-Laḥmī, (d. 360/971),
  • al-Muᶜcam al-Awsat (I-X), edt. Ṭārik b. ᶜIwaz-Allah, ᶜAbd al-Muḥsin b. Ibrāhīm al
  • Ḥusaynī, Dār al-Ḥaramayn, Cairo n.d. _________, al-Muᶜcam al-Kabīr (I-XXV), edt. Hamdī ᶜAbd al- Majīd al-Salafī,
  • Maktaba Ibn Taymiyyah, Cairo 1994.
Toplam 73 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Bölüm Araştırma Makaleleri
Yazarlar

Ali Kuzudişli

Yayımlanma Tarihi 1 Haziran 2015
Yayımlandığı Sayı Yıl 2015 Cilt: 4 Sayı: 7

Kaynak Göster

ISNAD Kuzudişli, Ali. “THE OVERVIEW TO THE STRUCTURAL FORMS OF THE NARRATIONS ABOUT ‘BĀLA AᶜRĀBIYYUN FĪ AL-MASJID’”. Gümüşhane Üniversitesi İlahiyat Fakültesi Dergisi 4/7 (Haziran 2015), 66-90.