PARTS OF HADITH-4

10. Abandoned Hadith
It is a hadith narrated by a narrator who is accused of lying about the hadith, or whose sin is obvious in terms of words or actions, or who is very heedless or very imaginary.
(Fisq: It is the act and words of the narrator that are seen to have beliefs contrary to Islam, provided that they do not amount to blasphemy. It is one of the ten principles of criticism (metain-i ashere) taken into consideration in the criticism of narrators and is directly related to the justice of the narrator).
Some scholars of hadith have used the term matruh instead of metruk.

B- ARE MAWQUF AND MAKTû' HADITHS WEAK HADITHS?
The word "Mawkuf" refers to the words, actions and statements narrated from the Companions.
There are also weak hadiths among the mawquf hadiths. However, this weakness does not come from the fact that the hadith is mawquf. In other words, it is not weak because it is mawquf; on the contrary, this weakness arises from the situations such as irregularity, affliction, and suffering in the hadith. Otherwise, it is possible to say that a mawquf hadith is authentic, hasan, or weak, just like the hadiths referred to the Messenger of Allah (pbuh), by looking at its chain of narrators and texts.
(Ref': It is called narrating a hadith as marfu' by reaching its source to the Prophet (pbuh).
The hadith that is made is the words, actions and agreements that are narrated from the tabiin. The hadith that is made can be one of the following attributes: sahih, hasan or weak, depending on the status of its chain of narration and text. The fact that the hadith is made is not authentic or hasan does not mean that it was narrated from the Messenger of Allah (pbuh) or from the companions; on the contrary, it is understood that it was narrated from the tabiin themselves. Of these, it is only permissible for us to hear the hadiths of the great tabiins such as Said b. al-Musayyab, ash-Sha'bi, an-Nahai and Masruq, who were fortunate enough to live in the same era as the great companions.

C- THE ISSUE OF NARRATING WEAK HADITHS AND ACTING ON THEM
There is no doubt at this point that, from the religious point of view, weak narrations are neither a source of a ruling regarding the Sharia nor a source of moral virtue; because conjecture really means nothing. The virtues, like the rulings, are among the fundamental principles of religion. Therefore, it cannot be right to build these principles on a rotten foundation, on the edge of a cliff where they will crumble.
In fact, we have so many authentic and hasan hadiths regarding both religious rules and the fadail that we do not need any other ones.

FIFTH CHAPTER COMMON TERMINOLOGIES AMONG SAHIH-HASEN-WEAK HADITHS
These terminology are twenty in number. The ones that should be emphasized are the mevkuf and maktu' hadiths. The remaining eighteen terminology are as follows: Merfu', Musnad, Muttasil; Mu'ennen, Mu'an'an, Muallak; Ferd, Garib; Aziz, Meşhur, Müstefiz; Ali, Nazil; Tabi', Shahid; Müdrec; Müsalsel; Musahhaf.

A. 1-2-3) Marfu', Musnad and Muttasıl
1. Marfu': A word, action or agreement that is specifically attributed to the Prophet (pbuh) is called marfu'. There is no difference whether the person attributing it to the Prophet (pbuh) is a companion, a follower or someone who came after them, and there is no difference whether the chain of narration is muttasil or not.
The mere fact that a hadith is marfu is not a sufficient reason for it to be considered authentic.
In Marfu, the attribution is left aside and only the state of the text is considered: According to this state, everything attributed to the Prophet (pbuh) is Marfu.
2. Musnad: It is the hadith that was narrated to the Messenger of Allah (pbuh) with its chain of narrators, from the first narrator to the last narrator.
Although the Musnad combines the conditions of ittisal and ref, not every marfu is a musnad because in the Musnad, the isnad and the text are considered. Since ittisal is present in its chain until the end, every Musnad is muttasil, and since its text reached the Messenger of Allah (pbuh), every Musnad is marfu.
(Ittisal: It refers to the state in which there is no interruption called ınkıta between narrators).
3. Muttasil or Mevsul: A hadith that has no interruption in its chain of narration, whether it was narrated to the Messenger of Allah (pbuh), or to a companion or to someone else, is called this.
Sometimes the term "marfu" can be muttasil or not; indeed, sometimes the term "muttasil" can be "marfu" and sometimes not. The term "musnad" is more general than these two terms and is both muttasil and marfu. All these terminologies can be considered "sahih", "hasan" or "weak" depending on the status of their narrators.

B. 4-5-6) Mu'an'an, Mu'ennan and Muallak
4. Mu'an'an Hadith: -As can be understood from its wording- it is a hadith whose chain of narrators says "fulanun and fulanun" without explicitly stating the words tahdis and sama'.
(Tahdis: It is called the narration of hadith).
(Sema': One of the hadith narration methods, the first and most important one. The hadith is realized by meeting with the hadith narrator, called the sheikh, and hearing it from him).

5. Mu'annen Hadith: It is the hadith in which the phrase "(haddesena fulanun enne fulanen)" is used in its chain of narration.

6. Muallak Hadith: It is a hadith that is attributed to the narrator above the preserved one by eliminating the names of one or more narrators from the beginning of the chain of narration.

C. 7-8) The Person and the Stranger
Ferd Hadith: It is a hadith that has a single narrator, even if it has many chains of narrators. (Tarik: It is another name given to the chain of narrators of a hadith).
(Infirad and Taferrud: It is the name given to the narrator being alone in his narration, in other words, there is no other sheikh who narrated the hadith other than him).
Strange Hadith: It is a hadith that is omitted in detail by a person in any part of the chain of narration. There is a common connection between the individual and strange hadiths, which is the concept of omission.
The scholars of hadith generally use the term individual for the absolute individual who is not restricted (limited) in any way, and the term garib for the relative individual who is usually limited (limited) by a certain thing.
(Mutlak Fard: It is the hadith that was narrated solely by the Companions or Tabiun at the beginning of the chain of narration).
(Relative Individual: In general, it is a hadith that is individual in relation to a particular aspect).
It is not correct to confuse the Absolute Individual with the Relative Individual with the Shaz. As we have seen before, in the Shaz, the conditions of detail and opposition must be present.

D. 9-10-11) The Holy, the Famous and the Defiant
The common point of these three terminologies is that they are located between the relative individual and the spiritual mutawatir. There is a kind of strangeness in these -which we see to be relative individual- because "a strange hadith narrated by two or three people from a sheikh is called aziz. If the narrators of the hadith are a congregation, the hadith is called famous. If the number of this congregation narrating from the sheikh is the same at the beginning and the end, the hadith is called mustafiz."
Since the hadith spread among the people after it was understood that it had many narrations, there is also a kind of spiritual mutawatir in it. However, these three types are more related to the strange than the mutawatir, because their discussions are related to the chain of narration, while the mutawatir has nothing to do with the chain of narration.
There are countless examples of the false (baseless) and famous. Most of them are very common among the common people. For example, the hadiths "He who knows himself, knows his Lord" and "Eggplant is a cure for every disease" are among these.

E. 12-13) Ali and Nazil
Ali Isnad: It is the isnad that has the least number of narrators between the narrator of any hadith and its source, the Prophet Muhammad (pbuh) or one of the famous hadith imams who narrated that hadith, or that can reach the authored version of a well-known hadith book with the fewest narrators in between.
(Musannef: It is called the hadith books that collect hadiths on various subjects.) Nizameddin DEMİR