Abstract:

The works made on literary period are the earliest works of hadith sciences. At the end of the first century AH, Umayyad Caliph Umar b. Abdulaziz (d. 101/720) gave order to collect the hadiths belonging to Prophet (pbuh). Musnad hadith, time when the collection of hadith took place was important in order to obtain uninterrupted hadith. Particularly musnad books attributed to Madhab imams where musnad books were claimed to be narrated in the same year, differs from musnads written on third century AH. The objective of the musned books written during the literary period was to obtain the soundest of all isnads. However, in this period the hadith transmitter criticism works were not yet systematically and therefore the transmitter criticism may differ according to modern scholars. In fact, the madhap factor is seen clearly in the chain of transmitter. In this article, musnad books ascriber related to Zeyd b. Ali (d. 122/739), Abu Hanife (d. 150/767), Abdullah b. al-Mubarak (d. 181/797) and ash-Shafi (ö. 204/819) will be discussed with transmitter criticism. The musnad books related to above mentioned scholars has various prints and were examined for this purpose. The fact is that they have seen the comments of the musnad books but not commented on its conclusion regarding ahkam. In the traditional hadith comments narrator criticism is metioned as nakdu’r-ridjal and the main goal is to obtain authentic chain of narrators. If the transmitter criticism is successful then the text can be criticized too. However just because chain of transmitters is authentic it doesn’t mean that the text is authentic. The number of musnad type of works are different: but the scholar who collected the first musnads is Abu’l-Mueyyed Muhammed b. Mahmud el-Harizmi (d. 665/1267). In this article, ascriber are analyzed and criticized in al-Hârizmi’s Câmiu’l-mesânîd, the musnads within his book and the above metioned madhap imam’s musnad books.

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