خلاصة:
Sunni narrative sources are full of narrations that, in terms of text, chain of transmission, or both, have been compromised and are no longer reliable. The motivations for fabricating the hadiths of the Prophet (peace be upon him and his family) are numerous and varied, one of the most important being cultural motivations, which served as a precursor to the emergence of other socio-political factors. Although the study and examination of fabricated narrations shows that due to the difference in hadith sources between Shia and Sunnis, some factors and motivations for the fabrication and placement of hadith also differ between the two groups, the cultural motivations are largely similar; however, the volume of fabricated hadiths in Sunni sources is very high, resulting from factors such as trust in the Companions and the movement prohibiting the writing of hadith. This research, using a critical and analytical method, examines the cultural motivations for fabricating hadith in Sunni sources and evaluates their consequences. The results of this research show that narrations fabricated with the aim of the cultural transformation of Muslims have had significant impacts on political developments and social changes. Therefore, the fabricators of hadith, relying on cultural deviations, have sought to justify the gap between the behavior of the Prophet (peace be upon him and his family) and the rulers of subsequent eras.
ملخص الجهاز:
It is evident that such narrations are with the motivation of destroying the cultural atmosphere and social relations have been fabricated, and the result is distancing people from Islamic education.
The Prophet of Islam engages in joking and jesting with his young wife during a public journey, and the Mother of the Believers, Aisha, narrates the entire description of the incident clearly.
) As can be observed in these fabricated hadiths, the Holy Prophet and his wife, Mother of the Believers Aisha, became immersed in watching the dancing and jumping of the Abyssinians, and that too in a sacred place such as a mosque, to one's utter disbelief.
The movement of fabricating and forging hadith during this era became so intense that the status of the caliphs was made to appear superior to the status of the Messenger of God. Furthermore, through this type of fabricated narration, many of the creedal and moral teachings of Islam were mocked.
In this narration, Muhammad ibn al-Hanafiyyah asks His Eminence (peace be upon him) about the best people after the Messenger of God, and the Imam (AS) introduces Abu Bakr and Umar.
Abu al-Bakhtari said: Ja'far ibn Muhammad narrated from his father that Gabriel descended upon the Prophet while the Messenger of God was wearing a cloak and a belt in which a dagger was placed (Baghdadi, 1349 AH, Vol. 13, p.
200) Many of the fabricated narrations attributed to the Messenger of God, which have been effective in changing the cultural, social, and educational atmosphere, originate from Aisha.
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