Tashaddud and tesahul in hadith sci̇ence (In the Jarh-ta'dil and tahammul and eda)

Thesis Type: Postgraduate

Institution Of The Thesis: Bursa Uludağ University, İlahiyat Fakültesi, Temel İslam Bilimleri, Turkey

Approval Date: 2018

Thesis Language: Turkish


Supervisor: Mutlu Gül


Tashîh and taz'îf is an ijtihadi work of the hadiths which come from two parts, namely the script and the text. Hadiths, which are regarded as authentic by some muhaddis, can therefore be regarded as weak or even false. When investigating the belongings of the hadiths to the Prophet, the hadiths, who mostly examined the bills of the narrations, adopted different criteria when criticizing the ravis. The ravis examined in the scene of the "jarh-ta'dil" of the hadith identification have been subjected to criticism from the ten points mentioned above. During this criticism, some scholars were sullenly , and some of them were tolerant. These different approaches of the Muhaddis to the hadiths have influenced the narration to be considered authentic and weak. In this study, while trying to criticize the hadith narrators of the scholars, it was tried to be addressed at which point they were sullen and tolerant. At the same time, efforts have been made to determine the reasons for these approaches. While making this determination, it has been tried to determine what needs to be taken into consideration when exploiting the ricâl works and by taking advantage of the muteşeddid and mutesahil narratives by referring to the comments made by the scholars on the provisions given by the muteşeddid and the inclusive terms. Thus, today, when the bill ya da bond criticism was made, answers were sought to ask what should be taken into consideration during the utilization of the provisions of the past scholars. After the tasahul and tashaddud in jarh-ta'dîl, because of the direct influence of the hadith, the transmission of the hadiths has been researched in terms of tesahul and tashaddud, using the works of the hadith method. As a result of this; the provisions of the muteşeddid and mutesahil scholars should be accepted when they are in agreement with the provisions of the other scholars, otherwise the opinion of the majority should be taken.