حقيقة الابدال عند أهل الحديث

هل الحديث رفود ا اداديال اد اْلأ ا ،ل د ِ ا ل ا ِ ِ ح لن ا ِ ي ِ ل قال اإل اأ أِح » ل إءن ل دن ِ ِ عل و ا ِ دي ل لدِا ا ع دأ ع ء ه ث ديء ِ لح عا ال ا ِ لحدح أِ ل ِ ع دن ث ل ِدأ ل ع ِ ع د د ن ث « ؟- هدددلا الفدفثدددب اد لدددو ادددال ا ل هددد ددداثف ل دددا رادددي ثددفهأ الح وثة اللثن قال ا ادايال ج د اديل إحديل ال فافدا ودر الفففثدا ال ا در لأل لثدددال رادددي الحددد وثة ة ثدددفوْلأ را دددة الادددا - أهددل ال ثدددا - هدددأ ثشاف ن ا ا لْلأ ن اقفياف له أثفه ور حفظ اظداأ ال د ن ا الدل دال اتفلفد ا ور ساا فس ثفْلأ اللک جال ور ادحايث ادض الحفات التاحة اْلأ اْلدا دا هد اد ل ف دفه الاحد ق ف الده الد د ل اد دْلا ففو ده - دا رادي الحد وثة - الدلثن ثدف دي ودثْلأ رلدأ ال ثدا الفحدفب ودر ال د ن لألاددديال حدددفات رد دددات رددديي ثددف اححددف و دددي فيت ادحايثددد فاة ور اثدان ردييهأ حدفافْلأ هدلا دا ث اودا هد ل الحد وثة ودال ل اح ث دة ادادديال ددا في ددن حددفافْلأ ددا ث دد ل اْلددا الحدد وثة دفْلددأ ثفدفب ااادا دن التفاودات اداا ثدل ف ديث ادشدتاق هدلا دا ثفو ده أهل الحيث حافا ا هله الشد حات ر لد ا رلدو أيهدا لدتد ث فدف اْلدا ددددداب اإلث ددددان ث لدددد ن اْلددددا ادحايثدددد الفددددر فيت ودددر ادادددديال حدفافْلأ فا ردت دا ادثن ال فو ردة لدأ ثحدب اْلدا حديث ال ق ودة لدأ ثحدب اْلدا سد ل حديث رلدر ادن أادر الدا  دا سداا ل دفه رادي الحا أ ال يسر ور ال تفافة ال فسلة لْلا دثفةا الدف اة الددلثن حددف ا اادادديال - وددر فددا الفجدال الفدفاجأ - هددلا ال حددددب ة ث ثددددف ددددن حددددالفْلأ شددددثتا وددددالفا ا الث ددددة أ ال دددددثب أ ال تفلدددب وثددده ددل اددداا رلدددو حالفددده وْلددد ثادددال رلددو الددفا ا ادددال ف الحدح ثفة الدااية ة ردقة له االف ثثا الف دثب ا و حب ادايال حقيقة األبدال عند أهل الحديث ح ث ة لث ه ا ة سد إلا دافه رلثده ثح دل ددأ ادت دة الشداودر أح ي ادن حاادل الاتدافا ثدفهأ ودر اددض الدف اة أاْلدأ دن اداديال أ اا اديه ن ادايال ا ادت ددة فجدداه هددله ادحايثدد اد ددْلأ اإل دداأ ااددن الجدد ،ا جااادده الحد اا ودر في ادحايثد ج لدة ال د ل ا اْلدا د رة أ ة أحدل لْلدا ن دان ودر أسدااثيها اددض الدف اة ال فدف ثن وْلدلا ح دأ لدا ة ثجد ، ا إ دقه رلو ل ادحايث وْلر لْلا لثست رة ال اْلدا الحدحثب ال ق ب ال دثب هد أ ثدف ال د هد أقدل شدفان دا اثاْل دا قي شاثده ور للک اان فث ثة فل ثله اان ال ثأ ثفه اا ودددر ال اادددل فسدددداهل اد دددْلأ اإل ددداأ السدددث ر وددددر فحدددحثب ادحايث أ فحسثاْلا ق له اف اففها - أثا ان ا الف افف- لأ ثل ف أسددااا حددحة ادحايثدد أ فحسددثاْلا قددي اقففددو أثددفه ادددض ادت ددة وددر ح ها إلا وال ل ااافشاف أحايث ادايال قا لْلا رادي الدادض ةث ف در ال د ل احدحة دل ادحايثد إن دان الدفا ا دن اداديال ة ث د ا حالدة الدفا ا إن دان ددثفا واافشدافها ثدف داب لدث يلدثد رلدو حدحفْلا قا لْلاا حقيقة األبدال عند أهل الحديث Research Summary Ahl al-Hadeeth defined the substitution as the first and the most righteous. , As Imam Ahmad ibn Hanbal said: «If the owners of the hadeeth are not substitutes, who is?» - This definition is the first acceptance, which is different to others like Sufism, who said the substitution instead, one of the orders in the class ranking of the parents of Sufism, does not know them The scholars have differed in the reason for naming them, and the hadiths have some of their own characteristics, some of which are acceptable, the texts are accepted and accepted by the minds, and some reject them - As in Sufism - who believe in them the knowledge of the unseen, and the tict There is a shelf in the universe, and to replace the attributes, signs and a number of non-exclusive, has been contained in the conversations a turbulent statement of their number and qualities and this corresponds to the hymn of Sufism, saying the truth of the substitution and the qualities of their attributes, as Sufism says and yields, opens a door of superstitions and falsehoods, The hadiths that were mentioned in the hadeeths and their descriptions were varied among those raised, and there was no saheeh hadeeth from them. The hadeeth was not valid, as already mentioned when the ruler and the holy in the selected, bitter Basket, all weak. And the narrators who are described as substitutes - in the books of men and translations - do not change their situation. The narrator of the trust, or the weak or the حقيقة األبدال عند أهل الحديث different, is all that remains on his condition. He praises the narrator with good deeds and good deeds. And the words of the imams such as Al-Shua'i, Ahmad ibn Hanbal, al-Bukhari, and others in some narrators say that they are substitutes, or that we were preparing them for substitution. And the imams towards these conversations, some of them like Imam al-Jawzi, his right part in the response of the hadiths and saying that they are set, or no basis, although in the fundamentals of some narrators abandoned, this absolute rule may not be fired on all the conversations, they are all not put, The one who is weak, the more weak, the less the subject, and the greater the difference between them, and he has been disobeyed by Ibn Taymiyah and his disciple Ibn alQayyim and others. On the other hand, some of them, such as Imam alSuyuti, indulge in correcting or improving the hadeeth, and saying it with frequency, regardless of the type of frequency, and did not mention the reasons for the validity or improvement of the hadiths. So if the narration of the hadiths of the hadeeth is accepted, and it is accepted by some, it is not necessary to say that all the hadeeth are valid. If the narrator is a substitute, and it does not strengthen the narrator's condition if he is weak, it is not sufficient.