Buhârî’nin Mu‘allakları Ekseninde Mu‘allak Hadîsin Tanımı Üzerine Bir Deneme
Reconsidering the Definition of Muʿallaq Ḥadīth: A Study Based on al-Bukhārī’s Usage

Summary/Abstract: Bukhārī named his book of hadīths “al-Jāmi'u'l-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 Qur’ān. However, in addition to the musnad hadīths, there are also mu'allāq 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-Bukhārī's mu'allāq 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 alBukhārī's method of taking hadīths, the same issues are addressed, and in general, whether the criticisms and evaluations made by scholars about al-Bukhārī's mu'allāqs are accurate or not are discussed. However, all these discussions are based on, first, whether al-Bukhārī's ta'līq transmissions are sahīh or not, and second, whether his mu'allāqs are mawṣūl or not. In order to achieve the aim and result of this study, the definition of mu'allāq hadīth within the framework of the allegations about Bukhārī's mu'allāqs and its status of authenticity, Bukhārī's criteria for selecting hadīths and his use of mu'allāq hadīths, the distinction between jazm and tamrīz syllable in the use of mu'allāq hadīths, the status of the hadīths that he ta'līqed from his teachers by means of jazm, the use of mu'allāq hadīths in the titles of chapters, and finally the validity status of mu'allāq 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 mu'allāq 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-Bukhārī's mu'allāqs 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-Bukhārī's mu'allāqs did not fit the existing definition, that the definition was not “all-inclusive”, and accordingly, al-Bukhārī's mu'allāqs were excluded from the existing definition and the difficulties and problems experienced in explaining this. Our study was concluded with a new definition of mu'allāq hadīth for the reasons that fed our main output.

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