USUL-U HADITH-6

     It is a fact that it is very difficult to label any event as fabricated; because, just like saying that an event is authentic right away, labeling it as fabricated without investigating and asking is something that can only be done by researchers who speak as they please and who have not realized their responsibility.
   It is certainly haram to report a news that we definitely know to be fabricated without stating that it is fabricated.
The Messenger of Allah (pbuh) says:
“Anyone who tells a statement that he knows to be a lie as if he said it is one of the liars.”
We are keeping the matter so strict so that no one can think that a fabricated statement belongs to the Messenger of Allah (pbuh). However, if someone takes a fabricated statement and cites it as an example of a fabricated event, there is no harm in that, because the purpose of this is to explain and teach.
            

          CHAPTER SEVEN: HADITH IN TERMS OF THE PROVENANCE AND TEXT
    What the expert critics pay careful attention to is the content, that is, the text of the hadith. As for the document, it is valuable to the extent that it helps to examine this content.
The study of hadith texts and the effort to memorize books of narration that are not based on the science of dirayatu'l-hadith, which means the historical and analytical study of the words and actions of the Prophet (pbuh), are not very important.
    In the science of Dirayet al-Hadith, we see that the scholars of hadith examine the states of the narrator and the narrator. By the word narrator, they mean a link in the chain of narration, and by narrator, they mean only the text of the hadith.
Therefore, the science of mustalahu'l-hadith (hadith terminology) does not only deal with issues related to the chain of narration; it also deals with certain issues related to the text. In all the terminology of the hadith scholars, a dual division is seen, which includes both the chain of narration and the text. The point to be noted here is that the hadith scholars take the chain of narration and the text into consideration equally. As follows:
     There is a common situation in the issues of authenticity and hasan. Sometimes both the chain of narration and the text are authentic, or the chain of narration is authentic but the text is weak, or the text is authentic but the chain of narration is weak. The same is true for hasan. It cannot be definitely ruled that a hadith is authentic or hasan; on the contrary, it is the chain of narration or the text that is authentic or hasan that is explained. The text of every hadith whose chain of narration is authentic is not authentic either.
     If an authentic hadith has reached the level of mutawatir, then the text is not considered to be the chain of narrators, as the number of narrators increases and there is agreement on it (a consensus of opinion emerges), but to see whether so many narrators can agree on such a lie or not; because it is inconceivable that a large group of people would agree on a matter that is contrary to reason or common sense. Mutawatir is a report that is above all else, and has nothing to do with the issues of chain of narration.
     The details and opposition of the narrator in an irregular hadith are often found in the text. This is why they say that only the one who is irregular narrates an irregular hadith. This is also why they do not like narrating the evil hadiths. The reason for the malada is a defect in the hadith itself. This occurs as a result of the mistakes of the narrators.
    Whether the hadith is only weak or a type of hadith that is common between sahih, hasan and weak, in most of the weak hadith types, both the chain of narration and the text are in question.
The companion's mursal is acceptable, even though it is a false document in terms of chain of narration, because there is no possibility that the companion fabricated the text he narrated; however, the scholars were strict with the companions who narrated the news of the Children of Israel (Israelites) and did not accept their news without examining it.
    Although the scholars said that the reason is mostly in the document, they did not reject the reason in the text and said:
Just because a hadith may contain a fault in its text, it cannot be ruled as absolutely authentic.
The hadith of Maklub is divided into two parts: the text of Maklub and the chain of Maklub.
In order to prevent anyone from lying to the Messenger of Allah (pbuh), they paid more attention to the text rather than the chain of narration in the wording of the hadith.
     In some of the common terminology among sahih-hasan-zayif, only the condition of the text is considered. For example, a hadith that is related to the Messenger of Allah (pbuh) has a light similar to the light of day that the sound perception recognizes. Words that are attributed to the Messenger of Allah (pbuh) and fabricated from his mouth cannot remain secret; because in fabricated hadiths, there is a darkness similar to the darkness of night that bright insight (correct and measured vision) finds strange.
      Our scholars have used the chain of narrators to achieve a goal. This goal is to separate the authenticity of the hadith from its subject matter and to separate them into different levels so that scholars can benefit from the hadith in the fields of law, sociology, economics, military and politics.
      The standards of the Muhaddis regarding the chain of narration differ from the standards they apply to the text only in terms of explanation, division into sections and division. Otherwise, an authentic chain of narration usually ends with an authentic text; and a reasonable and logical text that does not contradict the share is often mentioned together with an authentic chain of narration.
There is no harm in the superiority of the sent down chain of narrators from reliable narrators over the superior chain of narrators who are not reliable. It is not acceptable to narrate from living narrators because being contemporary is considered an obstacle.
    There is no harm in some of the criticized hadiths being in the Sahihs of Imam Bukhari and Imam Muslim, and some weak hadiths being in the Musnad of Ahmad ibn Hanbal.
Psychology and sociology were also used in the measurements of the Muhaddis. In fact, the hadith of halva is fabricated and was fabricated by the halva maker Muhammad b. al-Hajjaj al-Lahmi. The hadith claiming that the Prophet (pbuh) entered a bathhouse in Juhfa is also fabricated according to the consensus of the hadith hafizes; because there was no such thing as a bathhouse during the time of the Messenger of Allah (pbuh) (in the places where he (pbuh) lived).
      The sensitivity in these measures is obvious. Namely, the hadith of a narrator who is proven to have lied even once is not accepted. Hadith is not taken from narrators who make many mistakes but do not retract their mistakes. The ears of the Muhaddis are so sensitive that they do not miss the word that is being corrected.
The words that are impossible to come out of the mouth of the Messenger of Allah (pbuh) are matters related to the text. For example, in the hadith that is claimed to have been narrated by Abu Hurayrah, the Messenger of Allah (pbuh) desired to be a slave, which is impossible.
    All of this leads us to an essential conclusion: If it is necessary to determine (state) whether the Muhaddis focused more on the chain of narration or the text in the face of these situations, the definite statement to be made would be to declare (explain) that they focused more on the text; because the chain of narration is nothing more than a means (means) that takes us to the actual word and text. Such a delicate method invented and applied by Muhaddis has no equal or equivalent in history. The one who knows the best and the most correct is Allah, the Almighty.” Nizameddin DEMİR