Narrators criticized for being jahmi

It is accepted that Jahmiyya is a sect which was originated from the heretic views of Jahm b. Safwan (d. 128/745-46). It had intensely been criticized by Ahl al-Hadith which takes a more literalist position on understanding and interpretation of religious texts. However, not only the reality and doctrine of Jahmiyya but also the reasons and consequences of Ahl al-Hadith's criticisms against Jahmiyya have not been elaborated yet. In this thesis, firstly, the ambiguity of Jahmiyya was dispelled and made clear that Jahmiyya is a thought school that affected several people and groups. In this context, `Jahmi` criticisms were evaluated through the glass of an original periodization. Mihna is a significant historical process that affected the Islamic World thoroughly in terms of its consequences and it is directly related to these criticisms. Islamic sciences and scholars were also affected by this process. However, in the modern era, it has been claimed that the scale of these effects was enormous especially in the context of Hadith sciences. This work was done upon the assumption of the investigating the narrators that accused of being Jahmi will bear fruitful results with regard to determine if Hadith sciences mainly al-Jarh wa al-Tadil, are objective or not, since the criticism of being Jahmi is closely related to Mihna. To determine if Hadith sciences are objective or not, this work is based on a process consisting of three phases. The first phase is using some historical milestones to create a framework for the use of the term, `Jahmi`. Second is setting clearer boundaries for that framework by making use of the Radd literature that was created to refute Jahmiyya by Ahl al-Hadith. And the third is the determining the exact shape of the framework by establishing the place of narrators criticized for being Jahmi in Hadith sciences. It can be clearly seen via this framework that `Jahmi` criticisms did affect Hadith sciences neither quantitatively nor qualitatively. While completing the above-mentioned three-phased process, there are some side subjects that are going to be studied more deeply compared to previous academic works, such as the Mu`tazila-Jahmiyya relationship. In this work, the geographical distribution of Jahmi narrations through the Islamic world were also studied and I hope it will make contributions to the field of the History of Islamic Thought and Culture, even if they are small.