Özet:

The purpose of this research is to investigate the life and personality of Jarīr b. Abdullah and to study his delegation and conciliation acts. Some of the previous academical studies are about his military and political activities as well as his relationship with his own tribe. Jarīr b. Abdallāh is a companion (sahābī) who stands out with his researcher identity, kindness, truthfulness, companionship and mercy, courage, commandership, peacemaking and managing ability, balanced attitude, hadith narration and poetry. Before Islam, Jarīr was the chief of the Bajīla tribe, a sect of Kahtanie clan, residing in the Serat mountains in Yemen. Unlike others, he was a kind of chief superposable with his tribe. His tribe found integrity with him and had various privileges. When “Jarīr” was said, Bajīla would have come to mind, and when “Bajīla” was said, Jarīr would have come to mind. His tribe preserved various abilities because of him and respected him very much. The name Jarīr was reminding his tribe, and his tribe was reminding Jarīr always. After his own investigation, he believed in Prophet without seeing him and Jarīr came to Madinah with a delegation of 150 from his tribe in the tenth year of hejira and became a Muslim. Being different than other Muslims, the Prophet asked him his loyalty for “advising good to all Muslims”. After this, He missioned himself to be helpful to Muslims and to be a negotiator during problematic times. If he was in Madinah; Prophet used to introduce him to the delegations. According to a saying The Prophet accepted him one of the members of his holly family. Soon after, the Prophet commissioned him for a delegation accompany 150 man of his, to demolish the temple of Zhū al Hhalaṣa known as the “Kaaba of Yemen”, located in Tabale. He fulfilled the duty adequately. After the last hajj, the Prophet gave Jarīr a duty to convince Esved el-Ansî, who was claiming false prophecy, to obey and to convince Zülkelâ’ and Zûamr, the notables of the same region, to help the Muslims of the region against Esved el-Ansî and to be Muslim. The dialogues were successful to make Esved el-Ansî to obey, but Zülkelâ’ and Zûamr could not be convinced to be Muslims. Jarīr worked along with four great caliphs. He fought against renegades who accepted Islam but later converted. He was the right-wing commander in the Battle of Qadisiye, the event that opened the gates of Iran to Muslims during the Omar period; he conquered cities such as Nuhayle, Kussün-Nâtıf, Râmhurmuz and Karmîn, Tuster, Hulvan and Hamadan, located in Iraq and Iran. He served just an assistant commander in the conquest of some cities. He contributed very much to these events. He served as governor of Hamadan for a period during the caliph of Omar. Later, he joined conquest of Azerbaijan under command of Saîd b. Âs and conquered some cities. After the death of, Mugīre b. Şuʻbe, he kept the peace in Kufe. He always established his army from his own tribe, that was his difference from other commanders of the time. He went to Damascus to delegate the Caliph Ali to convince Muâviye to obey the Caliph. Hid did not join the battle between Muâviye and Hz. Ali because he promised the Prophet never to fight against an army who says Lâilahe illallah. During crisis, conciliation of public leaders is needed. Jarīr b. Abdullah was the only person for such kinds of duties. He usually was a person who was trusted by both parties. Nevertheless, despite how competent the conciliators are, the problem could not be solved everytime. Hence, because of the inconvincible rigid attitude of Muâviye and his followers, the delegacy of Jarīr was also unsuccessful. Jarīr continued the duty of delegacy also in the times of Muâviye. In the event of Hucr b. Adî, he took a seperate part by himself and his contribution resulted the forgiveness of some people. In this study, where personal characteristics of Jarīr b. Abdullah was presented as historical reflections, qualitative and quantitative research methods are followed.

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