Reconsidering the Definition of Muʿallaq Ḥadīth: A Study Based on al-Bukhārī’s Usage

Cemal Ağırman

Makale detayları

Reconsidering the Definition of Muʿallaq Ḥadīth: A Study Based on al-Bukhārī’s Usage

Yazarlar:

Cemal Ağırman

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Hadis

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.160-184

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350418

pISSN:

2528-9861

Anahtar kelimeler:

Özet:

 Bukhārī named his book of hadīths al-Jāmiul-musnad al-sahīh al-muhtasar min umūri Rasūlillāhi sallallallāhu alayhi wa sallam wa sunanihī wa ayyāmih and said, I have not included any hadīths in my book al-Jāmi except the sahīh ones. In a way, he pledged that he did not include any weak hadīths in his book, and scholars considered it to be the most authentic book after the Qurān. However, in addition to the musnad hadīths, there are also muallāq hadīths whose scripts are disconnected from the beginning munqati, which are one of the types of weak hadīths, seemingly contrary to the name and promise of the book, and it is stated that their number is quite high. As in the past, al-Bukhārīs muallāq ḥadīths have been and continue to be the subject of many academic studies, sometimes as stand-alone books or theses, sometimes as a part or a section of a thesis, and sometimes as an article. In these studies, which directly or indirectly touch upon al-Bukhārīs method of taking hadīths, the same issues are addressed, and in general, whether the criticisms and evaluations made by scholars about al-Bukhārīs muallāqs are accurate or not are discussed. However, all these discussions are based on, first, whether al-Bukhārīs talīq transmissions are sahīh or not, and second, whether his muallāqs are mawṣūl or not. In order to achieve the aim and result of this study, the definition of muallāq hadīth within the framework of the allegations about Bukhārīs muallāqs and its status of authenticity, Bukhārīs criteria for selecting hadīths and his use of muallāq hadīths, the distinction between jazm and tamrīz syllable in the use of muallāq hadīths, the status of the hadīths that he talīqed from his teachers by means of jazm, the use of muallāq hadīths in the titles of chapters, and finally the validity status of muallāq hadīths, and the discussions on similar issues and the responses to these discussions were briefly analyzed by the method of identification and evaluation. In conclusion, we have argued that the current definition of muallāq hadīth is, in our opinion, incomplete and that the relevant discussions should be based on a new definition rather than the current one. Nevertheless, we have tried to both reveal this deficiency and to make an addition to the existing definition on the axis of al-Bukhārīs muallāqs and to attempt a new definition that would change the course of the debates. The reason that led us to this study was the fact that al-Bukhārīs muallāqs did not fit the existing definition, that the definition was not all-inclusive, and accordingly, al-Bukhārīs muallāqs were excluded from the existing definition and the difficulties and problems experienced in explaining this. Our study was concluded with a new definition of muallāq hadīth for the reasons that fed our main output.

 Bukhārī named his book of hadīths al-Jāmiul-musnad al-sahīh al-muhtasar min umūri Rasūlillāhi sallallallāhu alayhi wa sallam wa sunanihī wa ayyāmih and said, I have not included any hadīths in my book al-Jāmi except the sahīh ones. In a way, he pledged that he did not include any weak hadīths in his book, and scholars considered it to be the most authentic book after the Qurān. However, in addition to the musnad hadīths, there are also muallāq hadīths whose scripts are disconnected from the beginning munqati, which are one of the types of weak hadīths, seemingly contrary to the name and promise of the book, and it is stated that their number is quite high. As in the past, al-Bukhārīs muallāq ḥadīths have been and continue to be the subject of many academic studies, sometimes as stand-alone books or theses, sometimes as a part or a section of a thesis, and sometimes as an article. In these studies, which directly or indirectly touch upon al-Bukhārīs method of taking hadīths, the same issues are addressed, and in general, whether the criticisms and evaluations made by scholars about al-Bukhārīs muallāqs are accurate or not are discussed. However, all these discussions are based on, first, whether al-Bukhārīs talīq transmissions are sahīh or not, and second, whether his muallāqs are mawṣūl or not. In order to achieve the aim and result of this study, the definition of muallāq hadīth within the framework of the allegations about Bukhārīs muallāqs and its status of authenticity, Bukhārīs criteria for selecting hadīths and his use of muallāq hadīths, the distinction between jazm and tamrīz syllable in the use of muallāq hadīths, the status of the hadīths that he talīqed from his teachers by means of jazm, the use of muallāq hadīths in the titles of chapters, and finally the validity status of muallāq hadīths, and the discussions on similar issues and the responses to these discussions were briefly analyzed by the method of identification and evaluation. In conclusion, we have argued that the current definition of muallāq hadīth is, in our opinion, incomplete and that the relevant discussions should be based on a new definition rather than the current one. Nevertheless, we have tried to both reveal this deficiency and to make an addition to the existing definition on the axis of al-Bukhārīs muallāqs and to attempt a new definition that would change the course of the debates. The reason that led us to this study was the fact that al-Bukhārīs muallāqs did not fit the existing definition, that the definition was not all-inclusive, and accordingly, al-Bukhārīs muallāqs were excluded from the existing definition and the difficulties and problems experienced in explaining this. Our study was concluded with a new definition of muallāq hadīth for the reasons that fed our main output.

 Bukhārī named his book of hadīths al-Jāmiul-musnad al-sahīh al-muhtasar min umūri Rasūlillāhi sallallallāhu alayhi wa sallam wa sunanihī wa ayyāmih and said, I have not included any hadīths in my book al-Jāmi except the sahīh ones. In a way, he pledged that he did not include any weak hadīths in his book, and scholars considered it to be the most authentic book after the Qurān. However, in addition to the musnad hadīths, there are also muallāq hadīths whose scripts are disconnected from the beginning munqati, which are one of the types of weak hadīths, seemingly contrary to the name and promise of the book, and it is stated that their number is quite high. As in the past, al-Bukhārīs muallāq ḥadīths have been and continue to be the subject of many academic studies, sometimes as stand-alone books or theses, sometimes as a part or a section of a thesis, and sometimes as an article. In these studies, which directly or indirectly touch upon al-Bukhārīs method of taking hadīths, the same issues are addressed, and in general, whether the criticisms and evaluations made by scholars about al-Bukhārīs muallāqs are accurate or not are discussed. However, all these discussions are based on, first, whether al-Bukhārīs talīq transmissions are sahīh or not, and second, whether his muallāqs are mawṣūl or not. In order to achieve the aim and result of this study, the definition of muallāq hadīth within the framework of the allegations about Bukhārīs muallāqs and its status of authenticity, Bukhārīs criteria for selecting hadīths and his use of muallāq hadīths, the distinction between jazm and tamrīz syllable in the use of muallāq hadīths, the status of the hadīths that he talīqed from his teachers by means of jazm, the use of muallāq hadīths in the titles of chapters, and finally the validity status of muallāq hadīths, and the discussions on similar issues and the responses to these discussions were briefly analyzed by the method of identification and evaluation. In conclusion, we have argued that the current definition of muallāq hadīth is, in our opinion, incomplete and that the relevant discussions should be based on a new definition rather than the current one. Nevertheless, we have tried to both reveal this deficiency and to make an addition to the existing definition on the axis of al-Bukhārīs muallāqs and to attempt a new definition that would change the course of the debates. The reason that led us to this study was the fact that al-Bukhārīs muallāqs did not fit the existing definition, that the definition was not all-inclusive, and accordingly, al-Bukhārīs muallāqs were excluded from the existing definition and the difficulties and problems experienced in explaining this. Our study was concluded with a new definition of muallāq hadīth for the reasons that fed our main output.

 Buhârî, tasnîf ettiği hadîs kitâbının adını el-Câmiul-müsnedüs sahîhul-muhtasar min umûri Rasûlillâhi sallallâhu aleyhi ve sellem ve sünenihî ve eyyâmih koyarak ve Ben kitâbım el-Câmie, sahîh olan hadîslerden başka hadîs almadım. diyerek bir nevi kitâbına zayıf hadîs almadığını taahhüt etmiş, âlimler de onu Allahın kitâbından sonra en sahîh kitâp olarak tavsîf etmişlerdir. Bununla beraber kitâbında müsned hadîslerin yanı sıra görünürde kitâbın adına ve sözüne aykırı olarak zayıf hadîs türlerinden biri olan senedi başından kopuk munkatı muallak hadîsler de yer almakta ve sayılarının hayli kabarık olduğu ifâde edilmektedir. Geçmişte olduğu gibi günümüzde de Buhârînin muallakları bazen müstakil kitap veya tezlerin, bazen bir tezin bir kısmının veya bir bölümünün, bazen de bir makale olarak birçok akademik çalışmanın konusu olmuş ve olmaya da devam etmektedir. Doğrudan veya dolaylı olarak Buhârînin hadîs alma metoduna değinen bu çalışmalarda aynı konular ele alınmış, genel olarak âlimlerin Buhârînin muallakları ile ilgili yaptıkları tenkit ve değerlendirmelerin isabetli olup olmadığı tartışılmıştır. Ancak bütün bu tartışmalar; birinci olarak Buhârînin talîk ederek yaptığı nakillerin muallak kabul edilmesi sonucundan hareketle sahîh olup olmadıkları, ikinci olarak da muallaklarının mevsûl olup olmadıkları üzerinden yapılmıştır. Bizim bu çalışmamızda hedeflenen amaç farklıdır. Bu makalede Buhârînin muallakları ile ilgili iddialar çerçevesinde muallak hadîsin tanımı ve sıhhat durumu, Buhârînin hadîs seçiminde esas aldığı kriterler ve muallak hadîs kullanımı, muallak hadîs kullanımında cezm ve temrîz sîgası ayırımı, hocalarından cezm sîgası ile talîk ettiği hadîslerin durumu, bâb başlıkları ve bâb başlıklarında muallak hadîs kullanımı ve nihâi olarak muallaklarının sıhhat durumu ele alınmış, bu ve benzeri konular üzerinde yoğunlaşan tartışmalar ve bu tartışmalara verilen cevaplar, kısaca tespit ve değerlendirme yöntemi ile incelenmiştir. Sonuç olarak mevcut muallak hadîs tanımının kanaatimizce eksik olduğu ve ilgili tartışmaların mevcut tanım üzerinden değil de yeni bir tanım üzerinden yapılması gerektiği savunulmuştur. Bununla beraber hem bu eksikliği ortaya koymaya hem Buhârînin muallakları ekseninde mevcut tanıma bir ilâve ile tartışmaların seyrini değiştirecek yeni bir tanım denemesi yapılmaya çalışılmıştır. Bizi bu çalışmaya sevk eden sebep Buhârînin muallaklarının mevcut tanıma uymaması, tanımın efrâdını câmi ağyarını mâni olmaması, buna bağlı olarak da Buhârînin muallaklarının mevcut tanımdan istisna edilmesi ve bunun izahında yaşanan zorluk ve problemler olmuştur. Çalışmamız, temel çıktımızı besleyen sebeplerle yeni muallak hadîs tanımıyla sonuçlandırılmıştır.

Makale detayları

Reconsidering the Definition of Muʿallaq Ḥadīth: A Study Based on al-Bukhārī’s Usage

Yazarlar:

Cemal Ağırman

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Hadis

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.160-184

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350418

pISSN:

2528-9861

Hadīth

Bukhārī

Jāmiʿ

Mu

DefinitionHadis

Buhârî

Câmi‘

Mu‘allak

Tanım

Sayı

Makale detayları

Yazarlar: Cemal Ağırman

Yayıncı: Sivas Cumhuriyet University

Ana Başlıklar: Hadis

Dergi: Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.160-184

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001350418

pISSN: 2528-9861

Sayı

Yazarlar:

Cemal Ağırman

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Hadis

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.160-184

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350418

pISSN:

2528-9861