Özet:

Defect is a hidden defect that affects the soundness of a hadith that is considered perfect. The basis of the hadiths about the defect, which is relatively difficult to detect, has been hadith memorization, understanding and knowledge. On the other hand, it is also known that hadith scholars act on certain presumptions in the determination of defect. The absence of hadith in the book of Muhaddis is one of these presumptions. By using this presumption, the muhaddis have concluded that some hadiths are maladies. Hadith critics refer to their books when they have doubts about a narrator or want to determine that he did not feed his mistake. With this method, they try to determine whether the error is due to the narrator's book or memorization. Again, with the help of this method, they also have the opportunity to test the extent to which the narrator learned the narrations of his teacher. Yahyā b. Maīn is one of the scholars who criticize the main hadith on the grounds that it is not found in the book of the hadith. Darāwardī > Alī b. Abdirrahmān's father, Abdurrahmān b. Yakūb > Hz. Prophet's style he criticized a hadith transmitted by the stating that this hadith is included in Derawardi's book and that it is weak in the narrations he made from his memory. Ibn Abī Hātim also gave his father Hajjaj b. Sulaymān al-Kumrī > Lays b. Saʿd > Muhammad b. Aclān > Kaʿkaʿ b. Hakīm > Abu Sālih al-Sammān > Abu Huraira asked about a hadith transmitted through, and Abu Hātim criticized the hadith with the words "This hadith is not found in anyone other than Hajjaj and is not in Lays's book" and used the relevant presumption. A striking example, which Abu Hātim found illegitimate on the grounds that the hadith is not included in the book of the muhaddith, is Muhammad b. Abdillāh b. Mubārek al-Muharrimī > Waqī b. Carrāh > Ismāīl b. Abī Hālid > Kays b. Abī Hāzim > Abu Huraira and Abu Saīd b. Yahyā b. Abī Saīd > Abu Usāma > Ismāīl Abī Khalid > Kays b. Abī Hāzim > Abu Huraira was transferred with the orders of. Abu Hātim reported that this hadith was written by Bundār Muhammad b. Başşār, Yahyā b. Saīd > Ismāīl b. Abī Khalid in the book in which he wrote the hadiths he received with the order of, Yaʿlâ b. Ubayd of İsmāīl b. Abī Khalid he pointed to the malady in the hadith, saying that there were hadiths that he narrated with the order of and that they were not included in his book. What makes this example striking is that it was narrated by Bukhari. Bukhari has narrated this hadith four times in his Sahīh. Ibn Ammār al-Shahīd al-Harawī and Dārakutnī, who are known for their criticism of Muslim's Sahīh, are among the critics who criticize the hadith based on the presumption that the hadith is not included in the book of the hadith. Critics sometimes felt the need to refer to the book at the point of determining a hadith that they doubted. For example, Abdurrazzāk > Maʿmar > Zuhrī > Ubaydullāh b. Abdullāh b. Utba > Ibn Abbās > Hz. The Prophet hadith transmitted by the is related to Hishām al-Dastavāī > Abān al-Attār > Abdurrahmān b. Ishāk > Zuhrī > Hz. Prophet it was asked that it was transferred as a mursal in the form of the. Both of them narrated this hadith from Ibn Jurayrc to Abdullāh b. Abī Labīd > Zuhrī > Ubaydullāh b. Saīd > Ibn Abbās that he conveyed it with the order, in confirming these words, he said that Sufyān al-Sawrī was familiar with Ibn Jurayc's book and that this hadith was transmitted to Abdullah b. Abī Labīd > Zuhrī > Ubaydullāh b. Saīd > Abdullāh Ibn Abbās narrated that he took place in the form of. In this case, the research of the hadith within the framework of the book of the hadith has emerged as both a presumption of the cause of the hadith and a method for its proof and confirmation.

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