Hadith sources of the third century hijri special of historic Dimaşk

When we look at the hadith literature, we see that many of the works written in the first centuries of Islamic history could not reach the present day due to different reasons. The copies of these works, whose names we can only learn from the sources, have not reached the present day and are waiting to be reconstructed. We have the opportunity to determine all or some of these works by conducting research on the works with the certificate. The transmission or transmission of hadiths has been applied within the framework of certain methods since early times. Today, we can say that these special methods are a chance for science. If we evaluate it in this respect, we can say that the isnâd system is not only a system applied to determine the authentic hadiths, but also a repository that preserves the works that have not reached the present day. Although it is sometimes stated that the isnâd system is inadequate or unnecessary, or that it is only a method of the Ahl al-Hadith and that we should focus more on the texts, isnâd still preserves its value in the sciences and practices based on isnad. The hadith works that have survived to the present day, which are based on written sources, are important in terms of using many sources whose names we do not even know. As the most concrete example of this, we can cite the work of Ibn Asâkir (d. 571/1176), Târîhu Medîneti Dımaşk, who was one of the scholars of the sixth century Hijri and conveyed all the narrations he received to us with his isnâds at a time when the isnâd was gradually abandoned. Ibn Asakir visited almost all the centers of science in his time and received knowledge from the most famous scholars of that time, and obtained the right to narrate hundreds of works that reached up to the sixth century of the Hegira. As a matter of fact, he used more than 1000 sources in his masterpiece, Târihu Dimaşk, within the scope of othersciences, especially hadith. Based on Ibn Asakir's aforementioned book, we understand iv that he saw some works that did not survive and quoted them. This work of Ibn Asâkir, as the name suggests, is not only about the history of Damascus, but also very closely related to the science of hadith. The fact that there is not enough subject for scientific researches in terms of hadith science has prompted us to study this subject. It is very difficult to evaluate all of the hadith sources in Târîhu Damascus in one research. Undoubtedly, this situation will lead us to exceed the limits of our field of study. For this reason, in our research, we will try to examine only the hadith sources of the third century hijri and to reveal its importance and value in terms of hadith science. During our research, we identified more than 160 hadith sources belonging to the third century AH. Again, we think that examining all of these works will push the limits of a master's thesis. Undoubtedly, there is a need for studies on all of these works and their comparison with the works that have reached the present day. However, for the reason we have stated, we have tried to dwell in detail on those sources that have not reached the present day. As far as we have determined, there are 39 works on the science of hadith in Ibn Asâkir's Târîhu Dımaşk that have not survived. In this study, we tried to examine these works in detail, to determine who these works belong to, to compare them with other works, to determine the soundness of their ratio, to make some determinations and evaluations about the works within the framework of the narrations that have survived to the present day.