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This research encompasses a theoretical study on the ascension of weak hadiths to the level of sound (authentic) hadiths through the corroboration of trustworthy narrators. Con- temporary scholars such as Dr. Mahmoud al-Tahhān, Nūr al-Dīn 'Itr, and Maher Yāsīn al-Fahl have discussed the ascension of a hadith graded as 'hasan li dhātih' (good in itself) to 'Sahīh li- ghayrih' (authentic due to corroboration), but they did not mention the ascension of weak hadiths to 'sahīh li-ghayrih.' This omission is based on what Ibn al-Salâh mentioned in Ulum al-Hadith concerning the hadith classified as 'hasan li dhātih' using the example of Muhammad bin 'Amr bin Alqamah's hadith, "If it were not that I would be making it difficult for my Um- mah...," where the narrator is considered truthful but if supported by a similar or stronger cor- roborator, the hadith ascends to 'sahīh li-ghayrih.' This view contrasts with what Imam Ibn al- Salah stated in his book as-Siyānah fi Sharh Muslim, which he authored after 'Ulum al-Hadith. It is a known scholarly principle that a scholar's opinion is derived from their collective works. This view also contradicts the reality of the Sahihayn (Bukhārī and Muslim), where they in- cluded hadiths with weak links (due to interruption) but mentioned them in other places with full chains and included narrations for corroboration and not for primary evidence, thus vali- dating the narrations supported by trustworthy narrators. This methodology is referred to as 'selective corroboration.' Some scholars explicitly stated that weak Hadiths could ascend to 'Sa- hīh li-ghayrih' through the corroboration of trustworthy narrators, such as al-Hafiz Ibn Hajar, al-Subkī, and Ibn Kathīr. This is because the corroborated Hadith takes the ruling of the cor- roborating narration, as Ibn Hajar stated clearly, due to his extensive practice with Sahih al- Bukhārī during his commentary. Consequently, he could affirm the authenticity of the hadiths in the Sahihayn only with the collective consideration of both chains of narration. Furthermore, Ibn al-Salah in his book 'As-Siyanah fi Sharh Muslim' affirmed the ascension of weak hadiths to 'sahīh li-ghayrih' through corroboration by trustworthy narrators and highlighted the method of their inclusion in the two Sahīhs. This perspective is also supported by Abdul Rah- man al-Mu'allimī al-Yamānī, Sheikh Muhammad 'Awwāmah, and researcher Abu Bakr Kāfı, who emphasized the importance of considering how Bukhārī and Muslim included hadiths in their Sahihs for a more enlightened understanding. [ABSTRACT FROM AUTHOR]

There are statistical data that lead us to talk about the existence of a problem that can be described as 'rapid aging' or 'social aging' in Turkey in recent years. The problem can also be called 'the meltdown of human resources'. It seems that Turkey will no longer be a country with a young population in the long run. The loss of human resources and their separation from production is a great loss that will not be easy to compensate. The powers that have occupied Islamic geographies in the last hundred years have not been stingy in granting independence to the countries where they have imposed law, education and employment systems. What is important for them is to raise people according to their own standards. What is important for them is that the young population of the countries they occupy resemble themselves. If the population growth rate in any country has fallen dangerously, it is necessary to question the education system first. Religion should be included as a value above all other values in the education system. The fact that religion is not given the highest value makes values such as truth, justice, altruism and helpfulness independent of each other and ownerless. All values gain meaning through religion. Religion values population and sees every child born as a manifestation of the names and attributes of Allah Almighty. Independence from religion leads to nihilism. The move away from religion has led young people to nationalist movements independent of religion. Compulsory education that is not filled with qualified education brings more harm than good. Spiritual homeland is the sustainability of society's human resources together with its values. In the Quran, importance is given to the sustainability of the population. If the values can be passed on to the next generations, the population is sustainable and the spiritual homeland continues. The meticulousness regarding the protection of man and his generation is also seen in hadiths. Hz. In the hadiths of the Prophet encouraging marriage, there is an emphasis on the abundance of the population. It is understood from the hadiths that the population is a value that must be maintained in terms of quantity and quality. [ABSTRACT FROM AUTHOR]

The student's ability of memorization, command of orthography, writing skills, attention and the extent to which they practice their teachings are all considered to be factors of critical importance to accurate and transmission of hadith that is consistent among students of the same scholar. A less discussed factor with similar influence on transmission as it was narrated is the teacher's behaviour and attitude towards the students as shaped by their state of mind at the moment of narration. Teacher behaviour therefore has a significant effect on differences in transmission by students. This study aims to investigate the relationship between teacher behaviour and differences in transmission through analyzing the case of Ibn Shihab al-Zuhrī, a significant figure of his time. The paper focuses on al-Zuhrī's behaviour during narration in conjunction with the different phrasings used by his students who transmitted the same hadith from him with the same sanad. [ABSTRACT FROM AUTHOR]

From the Age of Bliss to the present day, Muslims have given great importance to the learning and teaching of the science of hadith, both in terms of narration and acumen. Erkam b. Abu'l-Arkam's household was devoted to the science of hadith, both during the time of our Prophet Muhammad and in later times. In the following years, some hadith scholars or hadith scholars continued to teach the science of hadith in the teaching circles they established in their own homes. In this context, when we look at the history of Islamic culture and civilization, we can say that the most used structures for the performance of education and training activities before madrasahs were houses, masjids and mosques. New formations were needed in these places due to the increase in many scientific assemblies, especially hadith lesson circles, and the number of students attending them. Based on this necessity, the education of the science of hadith was started in the madrasahs established specifically for the education of both the science of hadith and all sciences, and later, dār al-hadīs, which are places where the science of hadith was specifically studied, were established. These formations began to be pronounced with the words dār al-sunnah, dār al-sunnah al-Muhammediyye or dār al-sunnah al-nabawiyyah in the early periods of Islamic culture and civilization. In this context, these institutions, which were specially established for the science of hadith, were mentioned as dār al-sunnah in the early periods of Islamic culture and civilization and in later times, they were established in Damascus for the first time under the name of dar al-hadīs, and thus dār al-hadīs became independent teaching places. Dār al-hadīs, which are not very different from Dar al-sunnah, have had a great influence in many lands, including the Ottoman Empire, starting from the early periods of Islamic Culture and Civilization. Thus, he contributed to the culture of Hadith and Sunnah finding flourishing in many towns. [ABSTRACT FROM AUTHOR]

Ahmad al-Rifāī is one of the important şüfi scholars who lived in the period when the Rifai order was attributed to him and the orders gained an institutional identity. It is also important to determine the hadith narration method and understanding of sunnah of a scholar to whom the Rifaāī order is attributed, which continues to be active in many parts of the world, especially in the Iraq region, in terms of seeing some deviations today. Ahmad al-Rifā'ī, whose lineage goes back to the Prophet, He always emphasized the importance of adhering to the Sunnah of the Prophet and adopted an understanding of Şüfism in accordance with the Sharia. Ahmad al-Rifāī also wrote a work in the field of forty hadith literature, which has become a tradition among the hadith sciences literature, and commented on the hadiths he narrated in a public conversation environment. In his work titled Hala Ahl al-Haqiqa Maa Allah, which is a commentary on forty hadiths, the methods followed by Ahmad al-Rifai while narrating the hadiths and his understanding of the Sunnah will be examined. Ahmad al-Rifai, who lived in a period when state officials strongly supported the scholars, was also the Şüfi master of Ahmad Yasawi, who played a role in the acceptance of Islam by the Turks. Therefore, examining the narrations in the work of such a scholar will shed light on the hadith scholarship of a șūfi, as well as reveal how he presented a Sunnah understanding to society through the hadiths. How- ever, the article is important in that it draws attention to the errors in the generalizations that Şüfis were negligent about the rules of hadith procedure when narrating hadiths, specifically in the work in question, and to draw attention to the care and caution in the use of hadiths in such studies. [ABSTRACT FROM AUTHOR]

In this study, the life and position of Salim ibn Abd Allah ibn 'Umar (d. 106/725), one of the prominent scholars of the Tabi'în period, in the science of hadith have been briefly discussed, and attempts have been made to determine the qualities of the Hadith he narrated from various perspectives and his methods of narrating hadith. Being the grandson of 'Umar ibn al-Khattab and the son of the famous companion Abd Allah ibn 'Umar, Salim ibn Abd Allah holds a critical importance, as he lived in a period marked by both political and intellectual differences. As the closest student of his father, he became one of the prominent figures in the science of hadith, being regarded as the narrator of one of the highest level in terms of the authenticity of hadith transmission. [ABSTRACT FROM AUTHOR]

The work of writing the biographies of the narrators who transmitted the Sharia to us is a Sunnah followed in our Islamic history and caring for the narrators who served the Prophet's Sunnah is one of the greatest practices of later gratitude to the predecessors in our Islamic nation. Whoever does not thank people does not thank Allah, and among the scholars of this nation who died and left behind books rich in knowledge in the service of the Sunnah, which were accepted by the scientific institutions in the Islamic world. It was a rich method for the students of this honourable scholar, Mahmoud Al-Tahhan, who was distinguished by his extensive experience in authoring, categorizing, and defending the Sunnah. This study aims to shed light on his unique efforts in caring for the Sunnah of the Prophet in learning, teaching, writing, and communication, and showing his services over the course of eighty years, which he lived as a learner, tolerant, and a performing teacher and to examine the criticisms directed at his efforts, their impact on them, and their value in the scale of hadith criticism. In this research, the inductive, critical and analytical approach was followed to determine the aspects of the subject and to indicate the impact that Al-Tahhan drew on the historical era in which he lived. And show the value of feedback on his efforts, to reach at the end the most important results that characterized his efforts, which is the profound intellectual impact in the field of education and writing. [ABSTRACT FROM AUTHOR]

This article discusses Thabat, known previously as "mashyakhah", "al-Mu'jam", which compiles hadith's scientific works on narrator's sheikhs (shuyukhs) and narratives. Thabat allows for tracing narrator's intellectual networks and knowledge origins in pursuit of authentic and higher Isnad (chains of transmitters attesting to Hadiths' authenticity of Prophet Muhammad). The Hadith ulamas have been paying particular concern to Thabat. Generally, each has a Thabat" known in the western Arab region as Fahrasah (Bibliography). Yasin al-Fadani, who is a Hadith Ulama from Indonesia in Mecca, received a title of "Musnid al'-Dunya," due to his multiple chains of sanad to the Ulama. Mukhtar ibn 'Athorid al-Jawy and Mahfuzh al-Termasy, who is a prominent Indonesian Ulama in al-Haramain is another. The methodology used is a qualitative research based on works of the Indonesian Ulamas. The outcome confirms their equal standing over intellectual knowledge to that of the Middle East in terms of producing Hadith scientific work and its particulars. [ABSTRACT FROM AUTHOR]

Günümüzde en sahîh iki hadis kitabı olan Sahîhayn hadislerini tenkit eden birçok çalışma yapılmıştır. Çeşitli delillerle bu hadisleri zayıf görenlerin tenkitleri çoğunlukla metne yönelik-tir. Bu tenkitleri içeren çalışmalar ise genellikle senede odaklanır ve çalışmaların çoğu belirli bir hadise yöneltilen tenkitleri ele alır. Metne yönelik tenkitleri bir araya getirerek ele alan bir kitap veya çalışmaya ulaşamadık. Peki bu deliller ve onlara verilecek ilmî cevaplar nelerdir? Delillerin her biri nasıl tartışılabilir? Bu araştırma, tümevarım, analiz ve eleştiri yöntemlerini takip ederek bu delilleri bir araya getirip tartışarak bu soruları yanıtlamayı amaçlamaktadır. En önemlileri hadislerin dini naslarla, akılla, tecrübeyle, vâkıayla veya İsrâiliyat hadisleriyle çelişmesi olmak üzere on sekiz tane delil öne sürdükleri tespit edilmiştir. Her bir delili teorik olarak ele almak ve bu deliller için verilen örnekleri tartışmak için gerekli ilmî usuller gösterilmiştir. On iki maddelik sonuca ulaşılmıştır ki en önemlileri tenkitlerin, rivayetlerin bir araya getirilmemesinden yahut dini metinlerin ve aklî veya ilmî meselelerin yanlış anlaşılmasından ya da bir delile dayanmadan ele alınmasından kaynaklandığı tespit edilmiştir. [ABSTRACT FROM AUTHOR]

The article discusses the concept of Isnads Family in the hadith literature among hadith scholars, focusing on interpretations by orientalist scholars such as Joseph Schacht and G. H. Albert Juynboll. The article presents debates among scholars such as Nabia Abbott, James Robson, G. H. Albert Juynboll, and Harald Motzki on the authenticity of hadiths transmitted through familial chains and highlights Bekir Kuzudişli's seminal work, Aile İsnâdları.

The Hajj pilgrimage is a disciplined, dynamic, and multifaceted act of worship, meticulously observed by distinguished representatives of the Islamic world, with precise rules and program. The importance of health, travel, food, accommodation, transportation, and security during Hajj is as significant as maximizing the spiritual benefits, strengthening Islamic brotherhood, and enhancing the awareness of being part of the Ummah. Informing and educating pilgrims with knowledge-rich programs before and during Hajj is also crucial. While performing this exceptional worship in the desired and prescribed manner is the fundamental aspiration, this can sometimes be complicated by harsh climatic conditions, health issues, and transportation problems. When the principles and guidelines in Hajj fatwas conflict with reality, updating these fatwas becomes a topic of discussion. In the practice of Hajj, two hadiths are often mentioned. One emphasizes the importance of performing Hajj in accordance with established rules, as stated in the phrase "Learn your Hajj rites from me." The other, particularly during the Farewell Pilgrimage in Mina, where Prophet Muhammad answered many questions with "Laharaj/N o harm," signifies the aspect of ease and facilitation. Utilizing the scholarly concessions provided in Hajj is sometimes not just 'necessary' but 'essential.' The hadith, "Allah loves the observance of His permissions as much as His commands," indicates that fulfilling religious permissions in accordance with religious measures is also pleasing to Allah. There is no harm in elderly, disabled, sick, exhausted, or legitimately excused pilgrims availing themselves of these concessions and fulfilling the minimum requirements of Hajj. However, variations in practice should be considered for those who are of able age and health. This article evaluates the views on concessions and obligations in the context of contemporary practices in Arafat, Muzdalifah, and Mina, where the most intense duties of Hajj are performed, and explores practical solutions. [ABSTRACT FROM AUTHOR]

Muwatta’ of Imām Mālik is one of the oldest hadith boks. The most famous copy of Muvatta is undoubtedly the copy of Laysī. The copy of Shaybānī, on the other hand, stands out with some unique features such as the fact that it belongs to a Hanafī jurist, and that it does not include the opinions of Mālik's fiqh, but the views of Hanafī jurists. When the copy of Shaybānī is compared with the copy of Laysī in terms of the narrations it contains, it is seen that most of the narrations are the same as the narrations in the copy of Laysī. However, the copy of Shaybānī contains 82 narrations that are not transmitted from Mālik and 81 narrations that are not found in the copy of Laysī, although they are narrated from Mālik. In the study, it is stated that 32 of these 81 narrations are in other copies of Muwatta', and 9 of them are transmitted from Mālik in other hadith books, although not in copies of Muwatta'; It has been revealed that 27 of the remaining 40 narrations were transmitted by other authors with narrations not based on Mālik, and 13 narrations could not be found in the hadith sources that could be accessed. [ABSTRACT FROM AUTHOR]

Although the compilation of hadiths, which are considered the second source of Islam after the Quran, started in an early period, it took centuries to complete the process. This service is of paramount importance, especially for mujtahid scholars. Because the scholar who will engage in ijtihad first looks for the answer to the problem he encounters in the Quran and the Prophetic Sunnah, and if he cannot find the answer he is looking for in these two sources, he resorts to ijtihad. It was not difficult for the mujtahid to reach the Quran. However, it was not easy to reach the Prophetic Sunnah, which had spread over the wide Islamic geography and whose codification had not yet been completed, under the conditions of that period, and therefore no mujtahid, including the Rightly-Guided Caliphs and the imams of major sects, was fully versed in the Prophetic Sunnah. In the research, it was determined by giving examples of important names from every layer that not every mujtahid, including the companions, was aware of some prophetic sunnah during the process of tadween and before. It was emphasized that the tadween is especially important for mujtahids and it was pointed out that the tadween positively contributed to the knowledge of the sunnah of the mujtahid scholars. As a result, it has been observed that a mujtahid, regardless of his rank, once a sound sunnah reaches him, he reverts from his old view and makes his judgment in accordance with the sunnah. It was only possible for the sunnah to reach the Islamic geography with the codification of hadiths. [ABSTRACT FROM AUTHOR]

In order to understand the spiritual, social and educational implications of sexuality, it is necessary to delve into its nature. When we delve into the nature of sexuality, we see two dimensions: visual and actual/lived sexuality. This study Hz. It has been revealed that in the sexuality taught by the Prophet, these two dimensions were taken into account in accordance with the reality. Our study also included a discussion about the illusions created by visual sexuality. The approach to educating young generations about sexuality should also be correct. When problems arise with mental and physical health, it should be focused on understanding the truth, not on coping. Unfortunately, studies that really delve into the truth of sexuality are very few. Perhaps understanding sexuality is understanding God. Sexuality is a window of truth about being and existence. Hz. Muhammad explained sexuality as integrated with human nature. Hz. The generation of companions, who were the closest followers of the Prophet, not only put his entire life under a magnifying glass, but also his sexual life. Not only did they freely ask about sexuality-related issues, they also followed his sexual life in a legitimate manner. The difference of this study from studies on sexuality in the basic field of Theology is its emphasis on the nature of sexuality in the light of hadiths. Raising awareness about actual sexuality is also among the goals of this study. Sexuality, which is within the field of legitimacy created by religion, does not produce visuality and its most important feature is that it is "actual/lived". In sexual education to be given to young people, the divinity inherent in religion and sexuality should be examined. It is doubtful that mixed socialization, where divine standards of dress are disregarded, offers stable sexuality. Natural sexuality is sexuality that is "lived" within the boundaries of the creator who gives the feeling of reproduction. It is an unrealistic perception that total and satisfying sexuality in friendship is greater than total and satisfying sexuality in marriage. [ABSTRACT FROM AUTHOR]

It is possible to encounter many rumors against the art of poetry in Islamic literature. Therefore, the attitude of scholars towards the art of poetry has changed. While some of them had a cold attitude towards the art of poetry, some of them did not only sing and praise poetry, but regarded poetry as an effective means to transfer religious, moral, literary, philosophical and national values to future generations. Of course, both perspectives have their own religious basis. In this article, the verses of both sides have been evaluated, and it has been tried to reach a healthy conclusion that is far from excess and understatement. [ABSTRACT FROM AUTHOR]

In addition to having an important role in understanding Qur'an, which was revealed to the Prophet (pbuh), the Companions also have a prominent position in understanding the explanations the Prophet (pbuh) made concerning many topics either explained in Qur'an or not directly covered in Qur'an. The explanations the Prophet (pbuh) made in the aforementioned topics are called ḥadīth in the related terminology. Some of the Companions allocated special time to learning and teaching the hadiths of the Prophet (pbuh), and even more they recited and listened ḥadīths in turn, and they also conferred on these ḥadīth to each other. Among these Companions, Abū Huraira has a prominent position. This is because his interest and enthusiasm on this subject was on the highest degree, and he also accumulated his knowledge of hadiths by staying by the Prophet (pbuh) until he passed away. This study analyses the narrations by Abu Huraira, who has a unique place in hadith narration, in the dictionary work called Mukhtar al-Ṣiḥāḥ written by the linguist Muhammad Abū Bakr Ar-Rāzī (d. 666/1268). These narrations were tried to be reinterpreted in accordance with certain words provided by Ar-Rāzī having a key rol in understanding them. The meanings given by Ar-Rāzī for the difficult words taking part in the narrations were compared to the explanations previously made for the very same words, and the differences between them were mentioned. Additionally, in this study the narrations in Mukhtar al-Ṣiḥāḥ were both extracted (takhreej), and their sanad muntahā (beginning of the sanad) was analysed by researching them in terms of al-jarḥ wa-l-ta'dil. [ABSTRACT FROM AUTHOR]

Throughout the early history of Islamic sciences, listening and reading has been the most respected methods of imparting knowledge. In the knowledge of Hadith, for the listening (sama) the teacher delivered the material, from memory or by reading from a book before the students. The reading (qirā‘a), it was a student who recited from the teacher's work while the latter listened and monitored the recitation. We must note the significance of the heard transmission (al-riwāya al-masmu‘a) in the Hadith teaching system. Because this system demanded that each text under review be heard from in the presence of the au- thorized transmitter. So, it means that this knowledge is authenticated. The proofs for the authentic knowledge in hadith transmission are phrases for transmission. The excellent phrases for transmission showing the listening method are haddasanā and ahbaranā. The aim of this article is to contribute to the understanding of the history of hadiths by revealing the systematic transformation process of hadith method after tracing the issue in the literature of hadith methodology by considering the discussions on the use of the phrases of narration in Tahawi's treatise. For this purpose, how Tahāwī dealt with and grounded the subject in the treatise will be described in detail, and the preferences and evidence of those who expressed their views on this subject will be given. It will be tried to trace the effects of the preferences and priorities of the scholars, who think that these two phrases of narration are the same/different, on the methods of receiving and transmitting hadiths and the writing of hadiths, on their views of the subject. In the next step, the reflection of their thoughts on the subject on the wording of the narration they use while transmitting hadiths will be taken as a sample from a group of hadiths will be tried to be detected. [ABSTRACT FROM AUTHOR]

Khasāis, which deals with the special provisions, privileges and superiorities of the Prophet, constitutes a part of the sunnah. Knowing the khasāis is necessary to know the prophet correctly. On the other hand, ignoring this issue will lead to a misunderstanding of the conception of the prophet and the Sunnah, and therefore of religion. Due to this importance, it is essential to determine the content of khasāis with the right methods. For, the main thing for Muslims is that the Sunnah is exemplary and binding, unless there is evidence to the contrary. [ABSTRACT FROM AUTHOR]

The fact that faith and good deeds are mentioned together in more than seventy verses in the Qur'an and in many hadiths show that there is a direct relationship between faith and deeds. The fact that qualifications such as unbelief, polytheism and sinfulness were made along with some sins points to another dimension of the issue. The verses and hadiths on the relationship between faith and deeds have been interpreted in different ways by Islamic scholars, and accordingly, different definitions of faith and the relationship between faith and action have emerged. In this article, the hadith 'Cursing a Muslim is sinful, killing him is disbelief will be analyzed within the context of faith-deed relationship. Source research of the hadith (in Ku- tub al-tis'a) will be done, and then the evaluations of the commentators for the understanding of the hadith and the common or different points in these evaluations will be tried to be determined. Since the evaluations of all commentators on the hadānīth will exceed the limits of our article, Bukhari commentators such as Khattābī, Ibn Battāl, Kirmānī, Ibn Hajar al-Askalānī, Bedrüddin al-Ayni, Ibn Rajab al-Hanbali and Kastallānīand Muslim's most famous evaluations of Nawawi's will be discussed. Finally, it will be tried to determine whether the fiqh rules to be derived from the hadānīth and the influence of sectarian tendencies during this operation. [ABSTRACT FROM AUTHOR]

Hadiths have been presented to different criteria such as the Qurian. Sunnah, reason and experience since the period of the companions. There were scholars from the different periods who used these criteria as well as those who opposed them. Especially Hanafis (leaving the mashour/renowned and mutawatir/concurrent khabars/reports) evaluated the khabar wahids/solitary reports by presenting them to such criteria and developed a system based on these criteria. The first reaction to the Hanafis' evaluation of the hadiths by presenting them with such criteria came from the Ahl al-hadith The negative approach to the submission of hadiths to these criteria continued with Imam Shaffi (d. 204/820) and reached Ibn Hazm (d. 456/1064). In this article, the approaches of the Zahirites to the method of ard will be examined in comparison with those of the Hanafis, in particular, Ibn Hazm, on of the most prominent scholars of the Zahiriyya School, which is the continuation of the Atıl al-haclith. [ABSTRACT FROM AUTHOR]

An important pan of the Sunnah, it consists of the actual sunnah, which means the practices of the Prophet. For this reason, the methodologists have emphasized the actions of the Prophet in terms of binding, Fiqh sects have dealt with the issue from various aspects and have presented different approaches in terms of binding. Ebfil-Muzaffer Feminise (d. 489/1096) who was a follower of the Hanafı sect and later converted to the Shafi'i sect, discussed the actions of the Prophet in detail in his work called Kavfitful-edible. He presented the approach of the methodologists to the subject with their evidence, analyzed and criticised, and then gave his own opinion and justification. Sem'ani first focused on the types of human actions and then touched on the subject of the Prophet's actions. He divided them into three as bacilli, humane and kurbi and briefly explained each of them. He argued that it was Fiji to take the example of the Prophet and follow him (sensibilities). Sem'ani's views are worthy of analysis in terms of analyzing the approaches of different schools and revealing his own views. [ABSTRACT FROM AUTHOR]

The hadith and its impact on the classification of verbal and actual prophetic behavior. Theoretical research has concluded that the non-linguistic context The context of the hadith plays a major role in knowing the place from which the Prophet's hadith was issued, so contexts of all kinds are an important element in Determining the purposes of the prophetic actions The research also found that the important role of context is to maintain the generality of the expression or to keep On the privacy of reason and the link to talk about it. In the applied study, the researcher applied the findings of the theoretical study On the research hadith and concluded that the non-linguistic and linguistic contexts acknowledge that the hadith came in a special context and that the saying In general, it is not acceptable, as its contextual theaters suggested the competence of the hadith. [ABSTRACT FROM AUTHOR]

Among the disabled, those who provide the most services in Islamic sciences have been blind people. Many distinguished visually impaired persons have been engaged in Hadith Narration, just as there are those who are famous for the Quriğn Recitation. Some of these scholars have been identified as congenital blind and others have Lost their sights later on, how-ever, this impairment have not prevented them from being knowledgeable or even deepening in science. In this article; among the first three generations of the Islamic History, the most famous of the visually handicapped figures in the narration of hadith are mentioned, and it is pointed out that while narrating the hadith, the reliable narrator who is visually impaired -on the condition of having a solid memory- is evaluated in the same position as the person who is not impaired. [ABSTRACT FROM AUTHOR]

Studies written within the content of the science of hadīth in history, have a great importance among all religious works with their precious content. In the following periods one of the genres created in this process is the Mustahrac works. A work that can be seen as an example of this genre is al-Juz, a compilation of Arbaʿūn ḥadīt̲h̲an (forty hadīths) by Abu’l-Barakāt al-Nīsābūrī, who lived in the 6th century A.H. al-Juz’ of Abu’l- Barakāt al-Nīsābūrī’s called Cuz’un fīhi Erbe‘ūne Hadīsen mine's-Sıhāhi’l-‘Avālī is a work created in accordance with hadīth acquisition (taḥammul) methods. In this study will be examined the work which is seen as a different example of arbaʿūn ḥadīth selections. [ABSTRACT FROM AUTHOR]

The Prophet's Sunnah contains many hadiths related to astronomy, in many sections, and the existence of so many verses and hadiths is envisaged only within an integrated approach, which establishes the issues of faith and sharia, and brings happiness to man in this world and the hereafter. This research aims to extract the prophet's guidance in dealing with astronomical events, in answer to the question: What are the aspects of the Prophet's guidance in the prophet's dealings with astronomical events? This is through the collection of hadiths contained in astronomical facts in accordance with the use and treatment of the Prophet with astronomical facts, as a messenger of God and in accordance with Islamic law. And the classification of these prophetic hadiths on the subjects, in the light of astronomy and its applications, and the statement of the purpose of Islamic law from this prophetic guidance, And to show the scientific and legitimate interpretation of the prophet's text as much as needed, taking into account the specificity of dealing with the revelation in all of this, and within the rules considered in the method of criticism of modern scholars, the re-search concluded the comprehensiveness of the prophet's guidance in dealing with the astronomical realities of the fields of Sharia and life, and the prophet's guidance was within the Means and objectives based on the consolidation of issues of faith, sharia, and the realization of the benefit to man in the light of the concept of harnessing what is in the universe for man that Islamic law has brought. [ABSTRACT FROM AUTHOR]

Mistakes in hadīth transmission has taken place both in the past and contemporary times. Hadīth scholars spent considerable efforts in order to determine and correct these mistakes, explain their nature and develop terms. In this study, two hadīth with mistake, which arose from mixing two separate but similar hadīth together, one of which is in Ibn Hibban's work titled Kitābu'l-Mecrūhīn and the other is in a tafseer work published by Pres-idency of Religious Affairs titled Kur'an Yolu have been examined closely. The nature of the mistake in these two hadīth has been discussed in the context of some terms in hadīth meth-odology. Furthermore, mulzaq hadīth, its definition and its usage in hadīth works have been examined and this hadīth term has been introduced. [ABSTRACT FROM AUTHOR]

The value and appreciation of knowledge and the scholar in Islam requires that the scholar is a qualified person. It is indispensable for a scholar to have some fundamental virtues in order to ensure that knowledge serves the goodness and truth. In this article, the characteristics that should be found in a Muslim scholar, have been determined by making use of the chapter on 'Ilm (knowledge) of al-Câmi' al-Sahīh, the work of the great authority in hadith (prophetic narration) Imam al-Bukhārī. This analysis, which is based on the hadīth narrations and the subtitles in al-Bukharī's chapter on 'Ilm (Knowledge), has provided many conclusions, despite having limited data, with respect to Bukharī's ability to extract religious rulings (hukm) form Quranic verses and Prophetic traditions (hadīths), Overall, the principles that can be gathered under three main headings have been determined. These are the basic qualities expected to be found in every stage of the scholar's life, the principles to be considered in his education and teaching life, the measures that should be taken into consideration in the scholar's perspective and approach to knowledge as well as the issues to be considered in his studies. It is also seen that the characteristics determined according to one of the main sources of Islam are actually universal and enlighten the path of all seekers of knowledge who are after the truth. [ABSTRACT FROM AUTHOR]

Nasb means to spoil Ali (r.a) and to put the other Companions of Prophet Mohamed before him in virtue. According to Imamate Shia, it is a name given to groups aga'înst Ali (r.a), his children and supporters. Hadith scholars regard those who embrace this idea as members of Ahlul Bid'ah and mostly do not accept their narrations as valid. İn Sahîh a'în, there are the hadiths of some narrators who are accused of nasb. Ibn Hajar gives the names of six of them in his work Hedyu's-sari. There are seven such narrators in the list given by Süyûtî in his work Tedrîbü'r-Râvî. Apart from these seven narrators, the hadiths of other narrators are also included in Sahîha'în about whom lbn Hajar argues in his works named Tehzîbü't-Tehzîb and Takrîbü't-Tehzîb that they are accused of being nawasib (sing. nasb). Bukhari and Muslim are criticized by both Ahl-i Sunnah and the Shiites for narratinghadiths from narrators accused of being Ahlul 13id'ah and including their narrations in Sahîha'în. However, in the leading hadith sources of Shia that criticize Sahiha'in because of similar reasons, there are also the narrations of narrators accused of being nawasib. In this study, the accusations about these narrators who are accused of being nawasib and their narrations in Sahîha'în will he examined. [ABSTRACT FROM AUTHOR]

This research deals with a brief summary of one of the most prominent scholars of forensic sciences in general and the noble hadith, especially in the last century. The role model, the descendant of the house of prophecy and the metal of morals and fatwa, my master the father, Dr. Nūr al-Dīn Atr, may God Almighty have mercy on him and be pleased with him and his approval. Even if it is said "the modernizer of the homes of the Levant," this word was a metaphor for him, and it only refers to him. The Muslim nation was saddened by his loss recently. This research deals with aspects of his blessed life as a general translation, not as a specialized research; This has its implications, and there are university theses composing it, But here I spoke in him about his general biography, the environment in which he grew up, his good origin and his pure upbringing, his request for knowledge since his first fatwa, about the most prominent elders who influenced him, his scientific career, his most prominent students and his writings, as I discussed his most prominent personal qualities, including what is a divine talent, including What is gained by striving for the human soul, purifying the heart and purifying the fold. And it was made clear in terms of the scientific aspect that he, may God have mercy on him and be pleased with him, was the first to open up speech in the modern industry and the modern curriculum, and it was, ac cording to the testimony of al-Azhar scholars, a new opening in modern studies, as well as contemporary comparative studies, so it is worthwhile for students of science to follow his trail and approach his approach. God granted us that. [ABSTRACT FROM AUTHOR]

In this research, we have tried to present some new examples having fresh method and style to tackle this topic. This article is made of introduction, theme of the topic and conclusion. As far the introduction is concerned, we did mention four types of varied Shiite scholars whom we have discussed in this article and the different nature of their work. The theme of this article is made of two important topics. One of them is related to early hadith critics and their content criticism whereas the second part puts light on latter critics and their opinions and works on this topic. In early studies we have mentioned Kulaynī, Mufid, Tūsī, Zurāra, Ibn al-Gadāirī and Najāshi. In latter critics we discussed Majlisī, Hāshim Marūf al Hasanī, Bahbūdī, Burqa'ī, Muhammad Jawwād Kāzim, Kamāl al-Haydarī and Haydar Hub bullāh. In this portion we tried to introduce their works and opinions regarding our con cerned topic. [ABSTRACT FROM AUTHOR]

The best way to follow the guidance of the Messenger of Allah, the most beautiful example Allah chose for Muslims, is to live in accordance with sunnah. The first to come to mind with the expression of a life according to sunnah centre around behaviors such as eating the food with the right hand, drinking water while sitting and acts of worship such as praying sunnah before fardh, fasting on Mondays and Thursdays. Moral behaviors are generally secondary. However, there are moral principles of conduct that must be followed in the name of sunnah since the Prophet (pubh) never abandoned them in his relations with people. Indeed, the diverging of one these principles, namely 'valuing' from life results in many problems like the collapse of the family institution, the increase in the number of people with psychological problems, the formation of personalities unable to recognize and utilize the talents given to them from creation. Whereas, if Muslims can develop a behavior model suitable for sunnah, a decrease is expected in their probability of experiencing these problems. One of the basic conditions of a human's humane existence is 'to be valued'. It is known that Rasulullah adopted the principle of valuing all people, especially children and young people, even animals, things and nature, without discriminating based on his relations with them. Within the scope of this article, 'valuing ethics' will be discussed as a sunnah that the Prophet (pubh) has always adopted and practiced as the basic principle in human relations. [ABSTRACT FROM AUTHOR]

The sciences of Islamic law are distinguished by their interconnectedness and con plementarity. so we find that many of the scholars of this nation did not care about a specific science while neglecting others, so it is natural to find the narrator's interpreter and the nar- rator's jurist Therefore, this research aims to demonstrate the great interdependence be- tween two famous sciences of Sharia, namely the science of the hadith and the science of somme Quranic readings, by establishing this relationship. focus on the scholar's interest in receiving and narrating the readings, highlighting s of the best of modern scholars, and showing their interest in translation for the readers in their books, with mentioning a num- ber of hadith books that narrated the readings and represent it, comparing between similar terms in the two sciences The research reached many results, the most important of which are The convergence between the two sciences indicates the close convergence between all the sciences of Sharia as it comes from the same source. The narrator's interest in receiving readings through the chain of transmission connected to the prophet, and they kids to nar- rate and teach it. They also paid attention to the Quranic narratives in their books Many terms were similar between the science of the fundamentals of hadith and the readings in its name and indication, but sometimes the indications are different. [ABSTRACT FROM AUTHOR]

In the Islamic world, there have been two main basic sectarian sects from past to present: Ahl as-Sunnah and Shi'a. What carried the differences between two sects of which the reasons of disputes stayed in the history is the works of the scholars and the paradigms that they built for centuries. The Shi'ite ulama (scholar) who criticized Sunni thought in almost every area oflslamic sciences, also made some criticisms in the field of hadith. Criticism of Bukhari also holds a considerable amount in this literature. As far as we can detect from the sources that we can reach, it is possible to collect criticisms directed to al-Cami' alSahth three groups. The first is the general critique of Bukhari's (d. 256/870), which is, in fact, relevant to all Sunni hadith literature. Secondly, technical criticism of the science of hadith. The third is the criticism of the content of some of the hadiths that Bukhari took in his book. Although it is not possible to mention all these narrations in this article, it is possible to mention some of the narrations in which the criticisms show intensity. Briefly, this study aims to draw a portrait of the criticisms of Bukhari in the literature of Twelver (Twelve Shi'a Imamiyya) andhis work named al-Cami' al-Sahth and to make a general evaluation of each criticism. [ABSTRACT FROM AUTHOR]

An editorial to the journal is presented which discusses the multifaceted nature of Islamic knowledge, emphasizing its diverse dimensions: external, rational, philosophical, and mystical. The editorial also highlights the necessity of understanding each dimension within its methodological framework through the lens of the Hadith Studies Journal, underscores the importance of rediscovering traditional methodologies and scholars.

After certain events that took place in the history of Islam, some religious currents emerged and these currents took a stand against accepted evidence, insights and interpreta tions. As a result, this initiative produce a reaction and and the representatives of the domi nant understanding were defended against these trends. The groups with disputes at the religious level are Ashāb al-Hadīth and the schools of Ahl al-Kalām and Ahl al-Ra'y. Increasing the debate between these schools is the efforts to resolve critical issues with a rational approach. Because until the beginning of these discussions, hadīths and narrations from the mutawatir and ahdd were accepted as reference in the matters of confiscation and deeds. In fact, as in operational matters, the only factors that shaped the way of religious understanding of scholars in religious matters were hadīths and narrations from the predecessor. About a century after this understanding prevailed, schools with contradictory approaches such as Ehl-i Kalām and Ehl-i Re'y arose. Ashābü'l-Hadis had to go to a defensive position in re sponse to objections and rejections against them against these violent movements. Because of this defense tendency, works were written in the names of Ta'vil, Usûl al-Sunnah, Kitāb al-Sunnah, I'tikādu Ehl al-Sunnah to defend Ashab al-Hadis. 5th Century of higrah Ebû'l Muzaffer es-Sem'âni (d. 489/1095) also wrote a work named al-Intisar li Ashâbi'l-Hadis, and in this work Ashābü'l-Hadis, whom he accepted as Ahl al-Sunnah, was against opposing schools. He defended. Our study aims to examine the defense of Ashâb al-Hadis made in history as well as the work of Ebü al-Muzaffar al-Sam'änî's al-İntisar li Ashābi'l-Hadis. [ABSTRACT FROM AUTHOR]

Ijtıhād means that fakihs do all they can to reach information on a sharia practice. During his lifetime, Prophet Muhammed (pbuh) allows his companions to do ijtilıād in his presence. For that reason, ijtilıād is regarded as worship by Islamic scholars. In this study, we will examine narratives which say that the mujtahid (ijtilıād scholar) who hits the truth will get two rewards (ajr), and the one that makes an error will get only one. Our aim is to determine whether these narratives belong to the Prophet and thereby the reliability of them. In the present study, we will examine both the transmission of the hadith and will make a textual analysis. [ABSTRACT FROM AUTHOR]

Female circumcision is seen extensively on the African continent as well as in other parts of the world. This practice has sociological, psychological, religious and anthropological aspects. This practice is experienced in certain groups of Jews and Christians, Muslims and local tribes. Religious traditions that continue this practice may have historically been met in a common tradition. The scientific determination of such a situation may be possible through multidisciplinary studies involving theologians and anthropologists. Hadiths gives important information and ideas about what kind of female circumcision is applied in the time of the Prophet. Female circumcision was gradually banned by international organizations because of the studies carried out since 1975. Although the World Health Organization described the first four types of female circumcision, they put them on a pan and banned them. The lack of legal infrastructure did not prevent the religious and anthropological investigation of the issue and increased the work. In addition, academic studies have begun criticizing the ban on female circumcision and international attitude. There is also the claim that circumcision among women in Islam goes through other cultures. In this article, the claim that female circumcision is not legitimate will be discussed. [ABSTRACT FROM AUTHOR]

In recent years, studies on the understanding of the hadīth of Muʿtezile in our country have made it clear that Mutazila’s scholl is not a hadīth denier. However, it cannot be said that the principles of Muʿtezile’ Metod has been sufficiently clarified. One of the most important representatives of this scholl, which has come to the fore with its rationality, is Qadi ʿAbd al-Jabbar. Kādī Abdulcabbar predominates in Kalam. But he has interdisciplinary point of view as well. For example, he has written many works on tafsir, hadīth and fiqh. Therefore, his method on criticism of hadīth is important in terms of revealing the point of view of Mutezile Scholl. In this study, the hadīth criticism method of Kādî’ will be discussed. Unlike criticizing the muhaddisuns, he followed the mutakallimuns method. Therefore, his understanding did not include trassmision of knowledge geneologically. On the other hand, the text emphasized his application of his criteria methodologically. In applying these criteria, unlike muhaddisun, it has given priority to reasoning criteria. However, he also attached importance to the Qur'an, principle of Kalam, other narratives on the subject, and the principles of Arabic language features. In this study, it has been concluded that Kādî Abdülcebbâr’s approach to the hadīth is not to reject the narrative but to use them optimally. [ABSTRACT FROM AUTHOR]

Kaʻbu’l-Ahbâr’ın şahsiyeti ve rivâyetleri, isrâiliyât konusu nedeniyle ötedenberi tartışılmaktadır. İsrâiliyât, yahudi, hıristiyan ve/veya diğer kültürlerden İslâmiyete giren rivâyetler ve bunların etkileri olarak tanımlanmaktadır. Kaʻbu’l-Ahbâr semâvî kitaplardan ve özellikle de Tevrât’tan birçok nakillerde bulunmuş, Kur’ân-ı Kerîm ile Tevrât arasında çok sayıda mukayese yapmıştır. Kaʻbu’l-Ahbâr, Ehl-i Kitab’tan yaptığı iktibasları, kaynaklarına isnâd ederek veya kendi yorumları olarak etrafındakilere aktarmıştır. Kaʻb onları değişik kılıflara büründürmemiş; hüsnükabul görsün diye de asıl kaynaklarını gizleyerek, Müslümanlar nezdinde itibarlı kişilere isnâd etme gibi bir çaba içinde olmamıştır. Kaʻbu’l-Ahbâr’ın konumunu en iyi şekilde anlatacak ifade ‘kültür aktarıcısı’ olsa gerek. Zira o, önceki ümmetlerin dinî, ahlâkî, sosyal ve ilmî durumları hakkında çok önemli bilgileri kendi devrindeki -ve kitaplara kaydedildiği andan itibaren de sonraki insanlara- aktararak büyük bir kültür mirasının oluşmasına katkıda bulunmuştur. Bu açıdan bakıldığında Kaʻbu’l-Ahbâr’ın bilgi birikimi sadece klasik İslâm ilimleri açısından değil, aynı zamanda tarih, dinler tarihi, antropoloji açısından da büyük bir öneme sahiptir. [ABSTRACT FROM AUTHOR]

Abū Abdillāh Muhammad b. Ismā‘īl el-Bukhārī’s (d. 256/870) work titled al-Cāmi‘ al-Sahīh is aprofoundly valuable source for Islamic sciences regarding the authenticity of hadiths used among the books that compiled the blessed words of Muhammad (peace be upon him). It is considered as the most reliable work after the Kur’ān.The unique method of Imām Bukhārī’s putting the titles of the subjects of al-Cāmi‘ al-Sahīh, on whichmany studies have been carried out, has attracted the attention of researchers for many years. Thirteen works have been written on this subject as far as we can detect. The book of Nāsiruddīn Ahmed Ibnu’l-Muneyyir (d. 683/1284), a scholar lived in Alexandria in Hijrī seventh century, called el-Mutevārī ‘alā ebvābi’l-Bukhārī is only one of these studies. Mutevārī is of particular importance with its rich content and being the oldest work among the extant works. Ibnu’l-Muneyyir discussed three hundred seventy-two requiring explanation subject titles and six hundred and fifty-nine hadīth in his work in terms of the coherence subject title – hadith in al-Cāmi‘ al-Sahīh, and made various evaluations on these subject titles. This study dealt with the works written about the subject titles of al-Cāmi‘ al-Sahīh and their short introductions. In addition, the method followed by Ibnu’l-Muneyyir in Mutevārī and his views about the unity between subject titles and hadīth were classified, these views were then presented with the examples taken from the work. [ABSTRACT FROM AUTHOR]

This study explores the relationship between the Qur’an and Sunnah by highlighting the directives addressed to the Prophet Muhammad (pbuh) in the Qur’ān and their corresponding implementations in the Sunnah. The study begins by examining the Qur’anic directive—its categories, recipient classes, underlying objectives, ramifications for prophetic infallibility, and intended recipients in light of qarā’in (context indicators). The focus then shifts to the relationship between the Qur’anic directives addressed to the Prophet (pbuh) and the Sunnah, with illustrative examples demonstrating the Prophet’s implementation of the directives. Unprecedented in its approach, this study surveys the Qur’an and Sunnah concurrently, in a manner linking the two together. [ABSTRACT FROM AUTHOR]

In this study, we examined the perception of prophethood and Resāla (message) on the basis of hadīth sources. In case of need, we tried to make use of different sources. When we look at the hadīth (narrations) sources, the words of Resāla and prophethood both were used in the Jāhiliyya (The Era of Ignorance) period; but they are interpreted in accordance with the pagan belief system. Later, some of the perceptions and interpretations have been changed with the influence of Islamic faith. In some narrations Hz. Muhammad himself was said for some people to be true prophets some were false, while some`s words were like prophets` words but they were not prophets. Such hadīth open up a dispute among Muslims about existence of other prophets between the period of Jesus and Mohamad. Prophecy was part of the Arabic culture before Mohammed. For that reason some people in the period of Mohammad claimed prophecy as well as some women claimed prophecy. All narrations related with the perception of prophethood left their signs on Islamic culture during the era of Muhammad and later. After death of Prophet Muhammad, the Jāhiliyyah period beliefs influenced many claims of prophecy. In this work we tried to determine the effect of Jāhiliyyah period perceptions on Islamic beliefs in the light of hadīth. [ABSTRACT FROM AUTHOR]

Nūr al-Dīn ‘Itr, one of the most prominent scientific figures in Syria, on his hands graduated most of the students of basic Islamic sciences, especially in the Hadīth. The research comes in a preface and three chapters. The first chapter was the era of Nūr al-Dīn ‘Itr and his biography, and came in four questions, dealt with his age and biography and scientific and its effects and functions. The second chapter was for his efforts in the sciences of Hadīth, and he came up with three questions, which dealt with his method of edition critic, samples of his work in the edition critic, and the most important new scientific issues mentioned in his edition critic and the third chapter was for his efforts in the sciences of Hadīth, and he came in three sections, which dealt with his method of authorship, and examples of his work in authorship, and the most important new issues that were mentioned in his authorization. The research concluded with a conclusion that included the research abstract, its main findings and recommendations, and an index of the verses, Hadīths, media, sources and topics. [ABSTRACT FROM AUTHOR]

Sahabahs who the first râvîs of the hadiths have transferred The Holy Prophet's hadiths by memorizing or writing. They have based on literally riwayah when they make riwayah hadiths. Literally riwayah is important in fully preserving and transporting the meaning of the hadith. The most important sources for identification of transferred with saving words are sahabahs sahifas. When examining the contents of the sahabah sahifahs in the hadith sources, it will be seen that the literal narrative samples are more predicted. [ABSTRACT FROM AUTHOR]

This article aims to introduce the works written in the field of Hadīth in the region that covers the IV/X.,V/XI. and VI/XII. centuries of the Karakhanids period. Firstly, information about the political, scientific and religious situation about the period have been given shortly. Secondly, after scanning from al-tārīh, al-tabakāt, al-ansāb sources, the works related to the science of Hadīth and rijāl were divided into groups and investigated according to centuries. In this context, eighteen types of artifacts were found to be associated with the science of Hadīth. Among these studies, it is observed that tārīh/rijāl and compilation artifacts were more numerous. [ABSTRACT FROM AUTHOR]

Bu çalışmada rivâyet metinlerinin ortaya çıkış süreçlerindeki tarihî ve kültürel arka planın yeri ve bunun hadis değerlendirmelerindeki fonksiyonu irdelenecektir. Bu bağlamda hadislerle varit oldukları tarihî ortam ve şartlar arasındaki ilişki, bu ilişkinin nasların tarihselliği ve evrenselliği ile ilgili tartışmalardaki rolü ve özellikle de fıkhu’l-hadîs çerçevesinde hadis ve sünnetin doğru anlaşılmasındaki yeri örnekler üzerinden tespit edilmeye çalışılacaktır. [ABSTRACT FROM AUTHOR]

The fifth century muhaddith Al-Bayhaqī (d. 458/1066), also known for his strict allegiance to the sect of the Shāfi‘i, wrote his work Ma‘rifat al-Sunan wa al-Āthār in order to demonstrate how Hanafī muhaddith al-Tahāwī's (d. 321/933) evidence is weak, his fiqh inference is unfounded and his criticism is flawed. Along with the collection of narratives which constitute evidence for Shaf‘ī’s fiqh inferences, he often criticized al-Tahāwī in the book. Thus, the present work presents itself as a rejection to Sharh Ma‘āni al-Athār by Tahâwî’. In the works which can be evaluated as a product of the conflict of Ahl al-HadīthAhl al-Ra’y in the first years of the Hijrī calendar, one of the most diccussed topics is the issue of raising of the hands before and after the bowing in the Salāt. This issue is one of the most controversial issues directed at Hanafī sect. Many hadīths were transmitted in the sources of the notable hadīths sources. Hanafī scholars do not accept these narrations for various reasons and in the final analysis they think what should be considered as Sunnah is not the raising the hands in the prayer. The opinions and attitudes of Tahāwī’ and al-Bayhaqī, who have great importance with their hadīth identities in the formation of the sects, are important. In this article, the criticisms that al-Bayhaqī directed towards al-Tahāwī on the related issue are to be examined and a comparative assessment will be made for their approach on the subject. [ABSTRACT FROM AUTHOR]