Zayıf Hadis Olgusu Çerçevesinde Az Zayıf (Da‘f Yesîr) Tabirinin Anlamı, Değeri ve Kapsamı
The Meaning, Value and Scope of the Term “Less Weak” (Da'f Yasīr) within the Framework of the Phenomenon of Weak Hadith

Summary/Abstract: Within the axis of maqbūl (accepted) and mardūd (rejected), aḥādīth—which are divided into the categories of ṣaḥīḥ, ḥasan, and ḍaʿīf—are further separated into different degrees within each of their own groups. The primary objective of this study is to determine on an uṣūlī (methodological) basis the semantic scope, conceptual boundaries, and actionability of the term "ḍaʿf yasīr" (slight weakness), which occupies a critical position within the degrees of ḍaʿīf ḥadīth due to the equal probability of acceptance and rejection inherent in its nature. It is observed that studies dealing with ḍaʿīf ḥadīth generally discuss the subject along the lines of its definition, the ruling on acting upon it, the areas of its implementation, and the methods of its support; however, it is observed that the nature and limits of the concept of ḍaʿf yasīr regarding its actionability have not been sufficiently addressed. Furthermore, it is observed that in some of these studies, a rather lenient (mutasāhil) approach is taken concerning the types of ḍaʿīf ḥadīth subjected to support, and a flawed perception is formed as if every type of weakness could be compensated for by the abundance of asānīd (chains of transmission). In this study, where an inductive method is employed through identification and evaluation, fundamental uṣūl al-ḥadīth books, their commentaries, and the jarḥ wa-taʿdīl literature have been taken as primary reference sources. The classification of a ḥadīth as ḍaʿīf depends either on an interruption (inqiṭāʿ) in its sanad, a cause for impugnment (ṭaʿn) of its rāwī, or the condition of its matn. While defects that impair the ʿadāla (integrity) of the rāwī are generally not tolerated as they are volitional choices, defects related to ḍabṭ (precision) -especially those concerning memoryare considered innate and natural, and thus their compensation is seen as possible. Ḍaʿf yasīr, precisely at this point, expresses those ḍabṭ-related defects that are generally remediable or specific sanad interruptions such as mursal and mudallas. This is because the irsāl of a thiqa (trustworthy) tābiʿī, or tadlīs al-shuyūkh (the practice of concealing the identity of teachers), which is considered milder among the types of tadlīs, does not inherently contain a severe weakness. In contrast, it is emphasized that in cases of inqiṭāʿ in the middle part of the sanad, since the jahāla (unknown status) of the omitted rāwī persists, such interruptions are not amenable to reinforcement and cannot be evaluated within the scope of ḍaʿf yasīr. These types of slightly weak narrations, which cannot be accepted as maʿmūl bih (acted upon) on their own, require another narration at their own level or stronger. Because they are equally liable to acceptance and rejection, their weakness can be eliminated when they gain reliability through external support such as a mutābiʿ (corroborator), a shāhid (witness), being subject to the practice of scholars, talaqqī bi'l-qabūl (reception with acceptance), or the testimony of the Qurʾān. Thus, by understanding that their origins are maḥfūẓ(preserved), these narrations are elevated to the rank of ḥasan li-ghayrih and constitute the lowest degree of maʿmūl bih ḥadīth. The fundamental conclusion reached as a result of the investigations is that not every weakness can be eliminated through a mutābiʿ and shāhid or through the multiplicity of ṭuruq (routes). Specifically, it has been determined that narrations harboring defects of ʿadāla such as kidhb (lying), muttaham bi'l-kidhb (accused of lying), and fisq (transgression), or containing severe weakness such as munkar(denounced) and matrūk (abandoned), cannot become maqbūlthrough a multiplicity of ṭuruq; on the contrary, the multiplicity of ṭuruq will only increase their weakness. As a result, this article aims -contrary to the lenient approaches discussed in studies concerning the actionability of ḍaʿīf ḥadīth- to draw the technical boundaries of the concept of ḍaʿf yasīrwith precise lines, to reveal that it is a controlled reinforcement mechanism, and to prove the actionable value of the original weakness that is eligible for reinforcement.

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