Abstract:

In Islamic literature many views have been put forward about the first created one such as the pen, the mind, nûr-i Muhammedî, the kürsî (pulpit), arş (العرش), the water, the spirit, the Lawh-i Mahfuz, the air, the wind, the darkness and light. Classical Islamic Historians generally started history with the creation of the universe called “hilkat (genesis)/ creation)” and the Prophet Adam (as). Classical Islamic Historians accepted the beginning of history as the creation of humans and started their books with the creation of Prophet Adam (as). Islamic Historians Ibn Ishaq (d. 151/768) and Ibn Hisham (d. 218/833) Ibn Sa’d (d. 230/845) Ibn Kutayba (d. 276/889) Balazuri (d. 279/892) -93) Dineverî (d. 282/895) Ya’kûbî (d. 292/905) and Tabari started their works with the creation and Prophet Adam (as). Ahterî Muslihuddin Mustafa Efendi, who lived in the 16th century, also started his work Târîh-i Ahterî with the Prophet Adam (as) and creation. Ahterî, who wrote his work with a narrative method, wrote about some prophets, who were hereditary from Prophet Adam (as) until the birth of Prophet Muhammad (PBUH), and his life, Hulefâ-yi Raşidîn, Ehli Bayt and mujtahid sect imams. Ahteri, who rarely expressed an opinion on the accuracy of the narrations he narrated, conveyed the knowledge and wealth of resources he had during his lifetime. Thus, he presented plenty of material to the readers, brought together all the narrations and left the interpretation to the readers. In this study, it will be discussed how the subject of creation is handled in the classical Islamic History books and how the subject of creation is handled in Muslihuddin Mustafa Efendi’s book Târîh-i Ahterî, which he wrote on the History of Islam (Siyer).

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