Popular Hadith Books from Today in Their Position on Sufism, Divan Literature and Islamic Sciences

Although they do not contain any sound isnād, narrations which stimulate to narrate forthy hadīths draw interest through Islamic civilization and culture thanks to the encouragement that they include and various meaningful usages of the number -40- in religious texts. Two eminent figures who shaped almost half of the forty hadīth literature accumulated during the Ottoman period influenced their successors both in form and in content and accelerated the development of the literature. These two are al-Nawawī on whose arbaeen written many commentaries and Jāmī on whose poetical forty hadīth written tanzīrs by poets. Among the Ottomans most of the forty hadīth books were written by poets, Islamic scholars and sufis accordingly. In the establishment period of the Ottomans arbaeens were sufistic, yet in the rise of the Ottomans they were mostly in a literary character. During the subsequent period when sufism and dīwān literature had a joint influence topics such as loyalty to the sultan and refutation of bidah and superstitions attract attention. When it comes to the republican era, it is seen that nearly half of the forty hadīths consisted of reprints and translations of classical works and the books for children, and the other half of them were mostly original works elaborating on the problems brought by the modernity.


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