The i̇nfluence of the ahl-i mystic on improvisation of hadith

The relationship between hadith and sufism discipline has been exposed to various criticism both from inside and the outside since the beginning of the formation process. Some extreme zuhd behaviours have even brought the case to a deadlock. Sufis haven't been able to get rid of not only the arrows of criticism of muhaddiths from time to time but also the criticism of the other science communities. The most important and extreme criticism of these is no doubt the one about hadith fabricating. As a matter of fact, it has been expressed in the works of methodology of hadith that the most dangerous ones among the hadith fabricating groups are the zahids and abids as they affect the public and it is difficult to distinguish between their fabrication hadith and authentic (sahih) hadith. Howewer, whether some of the people that are mentioned zahid and abid here belong to the same group as the sufis who are the members of the system which is going to be called as sufism later remain indefinite. Because one of the most important factors that formed a basis for the organisation of the sufism discipline is even ibahi zühd activities. In this context it is considered that it is a problem to make an age clasifying about the history of sufism which is formed as a part of Zuhd period. If the dates on which fabricating hadith actively started and the basic hadith books were compiled are taken into consideration, the period that the research mainly refers to will be the first three and four centuries. The connection of zahids that were called sufis afterwards with hadith and whether this connection was positive or negative is extremely important. Some of the names mentioned in dignitaries( rical) resources have actually nothing to do with sufis; the thesis " every zahid is a sufi" is not the correct one, "every sufi is a zahid, but every zahid is not a sufi" is the corrrect thesis. On the other hand, it is known that nowadays some people of sufism stand closer to hadith fabrication fact and they are constantly mentioned in this way. However, when the historic data and the attitudes of sufis are considered, it points out that the situation is vice versa and rather than the negative examples the positive ones are more dominant. The fact that sufis were the writers of the first regulation boks which were compiled with the aim of determining the fabricated hadiths and preventing them from spreading among public by being registered in specific works, is a fundamental phenomenon that must absolutely be taken into account so as to establish the relation between sufism and hadith properly.