The Comparison of The Mauquf Narratives Conveyed via Ibn Mas'ûd in al-Jâmi of Ma'mer B. Al-Râshed with Kutub Al-Sittah

Hegira II. century is the period when the books of prophet Mohammed's deeds (hadiths) date back, al-Jâmi'i of Ma-mer b. al-Rashed is of great importance because of both being the first resource reaching today and the hadiths being classified and presented as parts. Referring these hadiths to the Hegira III. Cen-tury is recognized as the golden age of classification of this source which is vital to see how the strains and scholarly accumulation in hadith stories reflect on the next period.Along with especially the studies of the orientalists, stating that the hadiths are later fabricated/made up and they are not roughly the deeds or words of the prophet but attributed to the proph-et Mohammed, another significant issue in the classical period works is that a hadith is conveyed as both marfu and mauquf. As a matter of fact, whether a narrative is agreed to be the Sunnah of prophet Mohammed or a deed of his companions affects the availability of the narrative in terms of uttering it as evidence for providing judgements and giving verdicts according to it.Besides, spotting such problems in the transmission analysis, one of the most important fields of hadith discipline, and study-ing their causes will undoubtedly lead to establishing trust in the current material. Thus, the studies in Turkey in the recent years also point out this issue. Yet, it is emphasized that this issue's reflection on the practice must be rated in order to really compre-hend the depths of the issue. From this point of view, the narra-tives conveyed in al-Jâmi of Mamer b. al-Rashed, mauquf from İbn Mas'ud are chosen as the sample since this is the first study with a classification system reaching the modern day. In the second phase, it was aimed at research whether these are conveyed as marfu by Ibn Mas'ud who was stated as the owner of these nar-ratives in the Hegira III. Century Kutub al-Sittah resources and those who have seen the companions of the prophet Mohammed. Thus, the ultimate objective was to contribute to the practical reflection of the raf' problem through a case of work and a person who had seen the companions of the prophet Mohammed.