An Evaluation of the Narrations about the Creation of Woman from Ribs of Adam

Ali Bakkal

Makale detayları

An Evaluation of the Narrations about the Creation of Woman from Ribs of Adam

Yazarlar:

Ali Bakkal

Yayıncı:

Gaziantep University

Ana Başlıklar:

Hadis

Dergi:

İlahiyat Akademi Issue 18, pp.53-85

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001306898

pISSN:

2149-3979

Anahtar kelimeler:

Özet:

 A widespread belief exists that Eve was created from the ribs of Adam. One of the most important effects which makes this belief extensive among people is the ḥadīth narrating the first female was created from the ribs of first male Adam. This ḥadīth known as the ḥadīth of rib. It has eighteen deeds and sixty-one different way of references in the al-Kutub al-Tisʿa sources according to the chain of narrations. Because it is narrated by Bukhārī and Muslim, classically it has a firm place among the hadiths known muttafaqun alayh that is, its authenticity is the most agreed upon. As a text, it is known as a hadith which is narrated in two wordings creation and simile. It is not possible that the holly Prophet had been said its two versions. While the versions with simile are more common in the al-Kutub al-Tisʿa, the version with the creation appears more in the later sources. Therefore, this ḥadīth is understood as woman created from the ribs of man in many traditions. Recently, much new research had been conducted about the hadith. Different conclusions were given both about the authenticity and its interpretations. Although some researchers claimed that there may exist some untrusted objected narrators among the deeds, authenticity of the ḥadīth is commonly confirmed while the simile version of the wording was claimed more trustable. Because numerous objected narrators found besides the trustable ones, some researchers who studied the subject in more detail claimed that the ḥadīth is not correct or authentic both according to creation and simile because it opposes the Quranic saying that human race is created in the most beautiful form materially and spiritually since both versions found problematic with meanings to indicate inferiority of females than males. The aim of this study is to pay attention to the recent research and re-analyze the deeds and wordings of the ḥadīth of rib. Therefore, in this study, the objected narrators have been restudied and their narrations have been re-analyzed to understand if they are acceptable or not. The most problematic side of the ḥadīth is its wording with a common agreement among the researchers. To interpret the ḥadīth correctly, the sociological roots of the subject and its relation to the Quranic concept nafs wāḥida was investigated. Sociologically, it has been noticed that the narrations saying that female is created from the ribs of male are mostly come from the narrators of Iraqi region where the belief is the most common. If the Quranic concept nafs wāḥida indicates Adam, and if a wife created from the ribs is Eve, and if the common belief indicates these, one can conclude that Eve was created from the ribs of Adam. This study takes attention that the verses of nafs wāḥida cannot be combined with the ḥadīth of rib. Thus, the traditional way of combining them is problematic. Although, in the first look this ḥadīth may give an impression that Prophet is pointing out inferiority or deficiency of women, in reality the purpose of the ḥadīth is an injunction by the Prophet to the men always be polite to women who are in more delicate and fragile nature compared to them. The real addressee are men not women.

 A widespread belief exists that Eve was created from the ribs of Adam. One of the most important effects which makes this belief extensive among people is the ḥadīth narrating the first female was created from the ribs of first male Adam. This ḥadīth known as the ḥadīth of rib. It has eighteen deeds and sixty-one different way of references in the al-Kutub al-Tisʿa sources according to the chain of narrations. Because it is narrated by Bukhārī and Muslim, classically it has a firm place among the hadiths known muttafaqun alayh that is, its authenticity is the most agreed upon. As a text, it is known as a hadith which is narrated in two wordings creation and simile. It is not possible that the holly Prophet had been said its two versions. While the versions with simile are more common in the al-Kutub al-Tisʿa, the version with the creation appears more in the later sources. Therefore, this ḥadīth is understood as woman created from the ribs of man in many traditions. Recently, much new research had been conducted about the hadith. Different conclusions were given both about the authenticity and its interpretations. Although some researchers claimed that there may exist some untrusted objected narrators among the deeds, authenticity of the ḥadīth is commonly confirmed while the simile version of the wording was claimed more trustable. Because numerous objected narrators found besides the trustable ones, some researchers who studied the subject in more detail claimed that the ḥadīth is not correct or authentic both according to creation and simile because it opposes the Quranic saying that human race is created in the most beautiful form materially and spiritually since both versions found problematic with meanings to indicate inferiority of females than males. The aim of this study is to pay attention to the recent research and re-analyze the deeds and wordings of the ḥadīth of rib. Therefore, in this study, the objected narrators have been restudied and their narrations have been re-analyzed to understand if they are acceptable or not. The most problematic side of the ḥadīth is its wording with a common agreement among the researchers. To interpret the ḥadīth correctly, the sociological roots of the subject and its relation to the Quranic concept nafs wāḥida was investigated. Sociologically, it has been noticed that the narrations saying that female is created from the ribs of male are mostly come from the narrators of Iraqi region where the belief is the most common. If the Quranic concept nafs wāḥida indicates Adam, and if a wife created from the ribs is Eve, and if the common belief indicates these, one can conclude that Eve was created from the ribs of Adam. This study takes attention that the verses of nafs wāḥida cannot be combined with the ḥadīth of rib. Thus, the traditional way of combining them is problematic. Although, in the first look this ḥadīth may give an impression that Prophet is pointing out inferiority or deficiency of women, in reality the purpose of the ḥadīth is an injunction by the Prophet to the men always be polite to women who are in more delicate and fragile nature compared to them. The real addressee are men not women.

 A widespread belief exists that Eve was created from the ribs of Adam. One of the most important effects which makes this belief extensive among people is the ḥadīth narrating the first female was created from the ribs of first male Adam. This ḥadīth known as the ḥadīth of rib. It has eighteen deeds and sixty-one different way of references in the al-Kutub al-Tisʿa sources according to the chain of narrations. Because it is narrated by Bukhārī and Muslim, classically it has a firm place among the hadiths known muttafaqun alayh that is, its authenticity is the most agreed upon. As a text, it is known as a hadith which is narrated in two wordings creation and simile. It is not possible that the holly Prophet had been said its two versions. While the versions with simile are more common in the al-Kutub al-Tisʿa, the version with the creation appears more in the later sources. Therefore, this ḥadīth is understood as woman created from the ribs of man in many traditions. Recently, much new research had been conducted about the hadith. Different conclusions were given both about the authenticity and its interpretations. Although some researchers claimed that there may exist some untrusted objected narrators among the deeds, authenticity of the ḥadīth is commonly confirmed while the simile version of the wording was claimed more trustable. Because numerous objected narrators found besides the trustable ones, some researchers who studied the subject in more detail claimed that the ḥadīth is not correct or authentic both according to creation and simile because it opposes the Quranic saying that human race is created in the most beautiful form materially and spiritually since both versions found problematic with meanings to indicate inferiority of females than males. The aim of this study is to pay attention to the recent research and re-analyze the deeds and wordings of the ḥadīth of rib. Therefore, in this study, the objected narrators have been restudied and their narrations have been re-analyzed to understand if they are acceptable or not. The most problematic side of the ḥadīth is its wording with a common agreement among the researchers. To interpret the ḥadīth correctly, the sociological roots of the subject and its relation to the Quranic concept nafs wāḥida was investigated. Sociologically, it has been noticed that the narrations saying that female is created from the ribs of male are mostly come from the narrators of Iraqi region where the belief is the most common. If the Quranic concept nafs wāḥida indicates Adam, and if a wife created from the ribs is Eve, and if the common belief indicates these, one can conclude that Eve was created from the ribs of Adam. This study takes attention that the verses of nafs wāḥida cannot be combined with the ḥadīth of rib. Thus, the traditional way of combining them is problematic. Although, in the first look this ḥadīth may give an impression that Prophet is pointing out inferiority or deficiency of women, in reality the purpose of the ḥadīth is an injunction by the Prophet to the men always be polite to women who are in more delicate and fragile nature compared to them. The real addressee are men not women.

 Halk arasında Havvanın Âdemin a.s. kaburga kemiğinden yaratıldığına ilişkin yaygın bir inanış vardır. Bu inanışın yaygınlaşmasındaki en önemli etkenlerden birisi kadının kaburga kemiğinden yaratıldığını ifade eden hadistir. Kaburga hadisi diye nitelendirebileceğimiz bu hadis, rivayet zinciri bakımından on sekiz sened ve altmış bir farklı tarîkle Kütüb-i Tisʻa kaynaklarında yerini almıştır. Buhârî ve Müslim tarafından rivâyet edilmesi sebebiyle, klasik anlamda sahihlik derecesi en yüksek olan müttefekun aleyh hadisler arasında yer almıştır. Metin bakımından hadis, biri yaratma, diğeri teşbih olmak üzere iki ayrı lafızla gelmiştir. Hz. Peygamberin bu hadisi her iki versiyonuyla birlikte söylemiş olduğu düşünülemez. Kütüb-i Tisʻada teşbihli versiyon daha çok olduğu halde, sonraki kaynaklarda yaratma versiyonunun daha yaygın hale geldiği görülmektedir. Dolayısıyla hadis, geleneksel anlamda daha çok kadının kaburga kemiğinden yaratılmış olduğu şeklinde anlaşılmıştır. Günümüzde hadise ilişkin çeşitli araştırmalar yapılmış, ancak gerek senedin sıhhati gerekse metnin yorumu hakkında farklı sonuçlara ulaşılmıştır. Bazı araştırmacılar hadisin bazı senedlerinde tenkide uğrayan râviler bulunmakla birlikte geneli itibarıyla sahih olduğunu söylemişler; metin bakımından da teşbih versiyonlarının daha doğru olduğu kanaatine varmışlardır. Bazı araştırmacılar ise konuyu daha kapsamlı şekilde ele aldıklarını, tenkide uğrayan râvilerin çokluğu sebebiyle hadisin sened bakımından olduğu gibi, metin bakımından da problemli olduğunu ileri sürmüşlerdir. Zira hadis ister yaratma ister teşbih lafzıyla ele alınsın, netice itibarıyla kadının düzeltilmesi mümkün olmayan eksiklikle yaratılmış olduğu anlamı ortaya çıkar ki, bu anlam da Kuranda insanın ahsen-i takvim üzere yaratılmış olduğu gerçeğine aykırı düşer. Dolayısıyla hadisin metin bakımından sahih olamayacağı iddia edilmiştir. Bu araştırmanın amacı günümüzde yapılan çalışmaları da dikkate alarak kaburga hadisini sened ve metin bakımından yeniden analiz etmektir. Dolayısıyla bu çalışmada tenkide uğrayan râviler üzerinde yeniden durulmuş, rivayetlerinin sahih kabul edilip edilemeyeceği irdelenmiştir. Fakat hadisin asıl problemli tarafı metnidir. Metnin problemli oluşu hususunda araştırmacılar arasında ittifak vardır. Metni doğru şekilde yorumlayabilmek için bu çalışmada konunun sosyolojik temelinin yanı sıra özellikle Kuranî bir kavram olan nefs-i vâhide ile ilişkisi irdelenmiştir. Sosyolojik olarak hadisin yaratma lafzıyla gelen rivayetlerin kadının kaburga kemiğinden yaratılmış olduğu inancının yaygın olduğu Irak bölgesi râvileri tarafından rivayet edildiğine dikkat çekilmiştir. Bu inanç, Kuranda geçen nefs-i vâhide kavramıyla Hz. Âdemin, ondan yaratılan eşle de Havvânın kastedildiği yorumu ile birleştirilince, sonuç olarak Havvanın Hz. Âdemin kaburga kemiğinden yaratılmış olduğu ortaya çakmaktadır. Bu çalışmada nefs-i vâhide âyetleriyle kaburga hadisinin birleştirilemeyeceği üzerinde durulmuş, geleneksel yaklaşımın problemli oluşuna işaret edilmiştir. Ayrıca ilk bakışta bu hadis vasıtasıyla Hz. Peygamberin kadınların eksikliğine dikkat çektiği izlenimi hâsıl olsa da detaylı bir bakış açısıyla ana amacının narin ve kırılgan yapıları sebebiyle erkeklerin kadınlara karşı nazik davranmalarını öğütlediği anlaşılmaktadır. Asıl muhatap kadınlar değil, erkeklerdir.

Makale detayları

An Evaluation of the Narrations about the Creation of Woman from Ribs of Adam

Yazarlar:

Ali Bakkal

Yayıncı:

Gaziantep University

Ana Başlıklar:

Hadis

Dergi:

İlahiyat Akademi Issue 18, pp.53-85

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001306898

pISSN:

2149-3979

Ḥadīth

Creation

Women

Ribs

Structure of WomenHadis

Yaratılış

Kadın

Kaburga kemiği

Kadının Yapısı

Sayı

Makale detayları

Yazarlar: Ali Bakkal

Yayıncı: Gaziantep University

Ana Başlıklar: Hadis

Dergi: İlahiyat Akademi Issue 18, pp.53-85

Belge Tipi: Makale

Yayın Tarihi: 12/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001306898

pISSN: 2149-3979

Sayı

Yazarlar:

Ali Bakkal

Yayıncı:

Gaziantep University

Ana Başlıklar:

Hadis

Dergi:

İlahiyat Akademi Issue 18, pp.53-85

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001306898

pISSN:

2149-3979