Ricâl Tenkidinde “Ta‘dîl Gayru Sarîh” Kavramı.

In classical hadith methodology, isnad analysis is one of the fundamental criteria accepted for determining the authenticity of hadiths. According to this, the narrators in the isnad are examined based on two essential qualities: 'adalah/justness (religious and moral integrity)' and 'dabt (the ability to retain hadiths),' as well as the condition of 'al-ittisal,' meaning they received the hadiths from each other through direct auditory transmission. The examination of narrators in terms of 'adalah' and 'dabt' is the subject of the hadith science discipline known as 'jarh and ta'dil.' One of the main activities of this discipline, jarh, is to expose the defects found in a narrator with respect to the mentioned two qualities, using certain specific terms, and to indicate that they are not qualified to transmit hadiths. Ta'dil, on the other hand, is the process of demonstrating, through specific terms, that a narrator is sufficient in terms of these same qualities and thus qualified to transmit hadiths. Additionally, hadith methodology sources mention another type of ta'dil, formulated with the term 'ta'dil ghayr sariih' (non-explicit ta'dil). This method is briefly the act of a trustworthy (sika) narrator confirming the qualification of another narrator to transmit hadiths simply by narrating from them, without using specific terms. The validity of this method has been a theoretical subject of debate from early periods, with hadith scholars reaching different opinions on the matter. For example, Khatib al-Baghdadi did not accept this type of ta'dil, considering the possibility that an 'adil (upright) narrator may not know the integrity of the person from whom they received hadiths or may have narrated from them for other reasons. However, it is reported that some students of Imam al-Shafi'i and certain hadith scholars considered this type of ta'dil valid. Those who hold this view also present a rational argument: if a narrator knew that the person they received hadith from possessed a quality that required criticism (jarh), they would certainly mention it. Otherwise, they would be seen as deceiving people in religious matters, which is incompatible with their own integrity ('adalah). Although the theoretical discussions are as such, examination of hadith sources reveals that hadith scholars did utilize this ta'dil method. The fact that al-Bukhari included narrations from certain narrators in his work, which he compiled with the aim of gathering only authentic (sahih) hadiths and to substantiate related topics, indicates that he considered these narrators upright ('adil). At this point, it is significant that al-Bukhari did not express opinions regarding the reliability of these individuals in his biographical works on narrators. This observation can also be considered applicable to Muslim, who compiled his work solely with the intention of collecting sahih hadiths. Additionally, it is seen that narrations from narrators for whom there is no persuasive information regarding their trustworthiness, or who were subject to some negative evaluations, are also found in other hadith sources. Evaluations regarding the trustworthiness of hadith narrators, and consequently the classification of hadiths as sahih (authentic), hasan (good), or da'if (weak), ultimately rely on ijtihad (independent reasoning). Therefore, differing opinions on the classification of narrations based on their level of authenticity continue to exist, as they did in the past. At this point, contemporary hadith researchers are advised to take non-explicit ta'dil (ta'dil ghayr sariih) into consideration when examining hadiths in terms of acceptance or rejection, and to view this method as a factor supporting their ijtihad regarding the ta'dil of narrators. This method can sometimes be used for narrators about whom there is no evaluation, as well as, at times, for narrators who are considered reliable by some critics but deemed weak by others, thus providing a basis for preference. Therefore, it becomes apparent that in hadith research, the only way to acquire information about narrators is not solely through biographical literature (rijal). In this regard, hadith compilation books (riwayat al-hadith) also serve as sources for determining the reliability level of narrators. As a research method, first, the evaluations of critics regarding the narrators in question will be identified, followed by an analysis of sample hadiths transmitted from these narrators. [ABSTRACT FROM AUTHOR]