An Attempt at Explanation of the Usage of Fabricated Hadiths in the Science of Theology (Kalam) in the Context of the Concept of Mutāba ̒ah
Abstract
A type of khabar al-wāhid known as weak hadiths is subject to various divisions, and among them, fabricated hadiths are considered the most worthless among weak hadiths. Indeed, a fabricated hadith is a narration falsely attributed to Prophet Muhammad, invented and fabricated in his name. The person who produces such narrations sometimes creates the narration themselves, sometimes attributes the words of righteous predecessors or wise individuals who lived in the past, or attributes Israelite narratives as if Prophet Muhammad spoke them, or adds a sound attribution to a weak hadith to give it credibility. Although many examples can be given of places where fabricated hadiths are used, one exciting place where they are encountered is in the works of scholars from the Islamic intellectual tradition. Some Islamic scholars unknowingly contributed to the acceptance of these fabricated narrations among the ummah by including them in their works. Hadith scholars have unanimously agreed that the narration of a fabricated hadith is permissible only if it is accompanied by a clear statement that it is fabricated. However, in some theological works, including those of Islamic theology (kalām), it is observed that hadiths whose fabrication is explicitly mentioned are used without any explanation of their fabrication. Surprisingly, prominent figures such as Imam Juwaynī (d. 478/1085) and Al-Ghazālī (d. 505/1111), who hold an essential place in various fields, including theology, have fallen into this error. Of course, attributing a statement to Prophet Muhammad that does not belong to him, even with good intentions, does not change this fact. So, how can theologians comfortably use these hadiths by attributing them to Prophet Muhammad? Did theologians not know that these hadiths were fabricated? Or do they fabricate hadiths due to sectarian bias? This study aims to explore the background of the inclusion of explicitly fabricated hadiths in theological works. By analyzing the explanations presented by subsequent scholars, we can better understand how theologians relate to fabricated hadiths. As a result, including fabricated hadiths in theological works highlights the potential for errors and misconceptions. It reminds us that scholars are not infallible and can make mistakes, emphasizing the importance of applying strict methods to evaluate the authenticity of hadiths. The issue of fabricated hadiths is not limited to theology alone; it can also be observed in other fields of knowledge. Therefore, this study contributes to a broader perspective by exploring similar uses of fabricated hadiths in various domains. While there are existing studies on fabricated hadiths, this research contributes to the discussion by examining the specific case of Teftāzānī's Sharh al-Aqāid and the narration related to the creation of the Quran. By analyzing the explanations provided by subsequent scholars, we gain a better understanding of how theologians engage with fabricated hadiths. Consequently, the inclusion of fabricated hadiths in theological works highlights the potential for errors and misconceptions, reminding us that scholars are not infallible and emphasizing the importance of applying rigorous standards for evaluating the authenticity of hadiths. The study aims to clarify the background and rationale behind the use of fabricated hadiths by theologians. It emphasizes the importance of comprehensively understanding theologians' approach to fabricated hadiths. It also underscores the significance of discerning the authenticity of hadiths and applying rigorous evaluation standards. While the issue of fabricated hadiths is not limited to theology, it can also be observed in other fields. Hence, this study contributes to a broader perspective by exploring similar uses of fabricated hadiths in various disciplines. Although there are existing studies on fabricated hadiths, a comprehensive analysis focusing on the intentions and conscious use of theologians regarding fabricated hadiths is lacking in the literature. This research aims to fill that gap by providing a foundation for the argument that theologians do not resort to fabricated hadiths with ill intentions but rather employ the method of mutāba ̒ah in their usage of relevant hadiths. In this regard, the study aims to present a comprehensive perspective on fabricated hadiths, enabling a better understanding and evaluation of theologians' approach.
Keywords
Mütâbaat Kavramı Çerçevesinde Kelâm İlminde Mevzû Hadis Kullanımına Bir İzah Denemesi
Öz
Hadis âlimlerinin mevzû olarak nitelendirdikleri bazı hadislerin kimi zaman kelâm eserlerinde kullanıldığı mülâhaza edilir. Ancak Hz. Peygamber’e ait olmayan ve bu yönleriyle kanıt değeri taşımayan mevzû hadislerin özellikle doğru haberi, bilgi kaynakları arasında sayan kelâm ilminde kullanılması bir çelişki gibi görünmektedir. Hatta bazı araştırmacılar kelâmcıların bu tutumunu hadis bilememekle ve doğrudan hadis uydurma faaliyeti ile bağdaştırmaktadırlar. O halde, kelâmcılar mevzû olduğu açıkça bilinen hadisleri nasıl bu kadar rahat kullanabilmişlerdir? Yine kelâmcılar açıkça kural ihlâli olarak nitelendirilebilecek bu durumu nasıl görmezlikten gelmişlerdir? Bu çalışmada rivayeti bile ancak belli şartlarla caiz olan mevzû hadislerin kelâm ilminde bu şartlardan mücerret bir şekilde kullanılmasının arka planına dair klasik eserlerdeki izahların literatür taraması ve anlama-yorumlama yöntemlerine tabi tutulmasıyla bir teklifte bulunulacaktır. Nitekim kelâm âlimlerinin asıl niyetlerini ve bilinçli olarak mevzû hadisleri kullanıp kullanmadıklarını anlama amacına yönelik derinlemesine bir analizin literatürde yeterince bulunmadığı göze çarpmaktadır. Bu bağlamda öncelikle günümüz araştırmacılarının kelâmcıların bu tutumlarına dair açıklamaları ele alınacak akabinde mütâbaat kavramının tanımı ve sebepleri üzerinden bir açıklama geliştirilmeye çalışılacaktır. Bulgular doğrultusunda kelâmcıların bu tür hadisleri mütâbaat yoluyla aktardıkları ve bu durumun bizzat hadisçiler tarafından da dile getirilip yergiye konu olmadığı tespit edilmiştir. Bu bağlamda günümüz araştırmacılarının kelâm eserlerinde geçen mevzû hadisleri, hadis bilmemek veya hadis uydurma faaliyetiyle bağdaştırmaları pek de uygun görünmemektedir.
Anahtar Kelimeler
محاولة لشرح استخدام الحديث الموضوع في علم الكلام حول مفهوم المتابعة
Öz
يلاحظ أن بعض الأحاديث التي يقيمها علماء الحديث كأحاديث موضوعة تُستخدم أحيانًا في الكتب الكلامية. ومع ذلك، يبدو أن استخدام الأحاديث الموضوعة التي ليست مأثورة عن النبي صلى الله عليه وسلم ولا تحمل قيمة دليلية في علم الكلام، خاصة عند اعتبارها مصدرًا صحيحًا للمعرفة، يشكل تناقضًا. وفي الواقع، يقوم بعض الباحثين بربط هذا الواقع لدى علماء الكلام بعدم المعرفة بالحديث وعدم ملاباة بتلقي الحديث. فكيف يستخدم علماء الكلام الأحاديث الموضوعة التي يعلمون بوضوح أنها موضوعة؟ وكيف يتجاهلون هذا الانتهاك الواضح للقواعد؟ تهدف هذه الرسالة إلى اقتراح استكشاف للخلفية وراء استخدام الأحاديث الموضوعة في الكتب الكلامية ، مع مراعاة التفسيرات الموجودة في الآثار القديمة من خلال استعراض الأدب وتطبيق أساليب الفهم والتفسير. فبالفعل، يظهر أنه هناك نقص في التحليل العميق في الأدب لفهم النوايا الحقيقية للعلماء الكلامية وما إذا كانوا يستخدمون الأحاديث الموضوعة عن عمد. في هذا السياق، سيتم فحص التفسيرات التي قدمها الباحثون المعاصرون بشأن سلوك علماء الكلام، تليها شرحٌ استنادًا إلى تعريف وأسباب مفهوم المتابعة (قبول الروايات دون التحقق من صحتها). وتشير النتائج إلى أن علماء الكلام ينقلون هذه الأحاديث من خلال طريق المتابعة، وقد لوحظ أن هذا الأمر قد أشار إليه المحدثون أنفسهم ولم يكن موضع ذم لديهم. وفي هذا السياق، يبدو أنه غير مناسب أن يربط الباحثون الأحاديث الموضوعة التي تظهر في علم الكلام بعدم المعرفة بالحديث وعدم ملاباة بتلقي الحديث.
Anahtar Kelimeler
