Abdals are the most common group among the rijal al-ghayb and the most narrations about them. The concept of rijal al-ghayb, which is defined as secret and obvious group of guardians who have power in the world, was first used by one of the mystics of the IV/X century, Mohamed b. Ali al-Qattânî (d. 322/934). According to this understanding, Allah has appointed some of his beloved servants to protect the spiritual order in the world, to provide goodness and to eliminate evil, as he ordained that some people take on various duties to ensure the bodily order of the world. They are familiar with the truths and secrets that are not easily recognized by everyone and are hidden. These distinguished people, among whom there is an order and hierarchy, are composed of Qutub, Imaman, Awtad, Nuqaba, Nujaba, Afrad and Abdal. Abdals are the group with the most information in this hierarchy. Almost all the narrations that provide information about rijal al-ghayb are narrations that describe the numbers, places, morals, and qualities of the abdals. Therefore, the narrations about abdals constitute an important source about rijal. None of these narrations, most of which are reported as marfû' and some as mawkûf, are included in reliable hadith books other than Ahmad b. Hanbal's Musnad. Considering that the hadith sources are divided into four layers in terms of reliability, the works containing the narrations about the abdals are only in the third and fourth layers. For this reason, most of the narrations in question were rejected by scholars such as Ibn al-Jawzi, Ibn al-Salah, Ibn Taymiyyah, Dhahabi, Ibn Hajar, and Sakhawi, after being subject to proof or text criticism. On the other hand, it should be stated that beliefs about the nature, names, numbers, and powers of this group have brought about some debates that continue to today. In the Turkish literature, there are two articles in which the definition of rijal al-ghayb, the concept of rijal al-ghayb and some narrations on the subject are discussed in general. However, there is no study that specifically addresses the narrations about abdals in terms of hadith technique. In this study, it is aimed to determine whether the narrations on the subject are included in al-Kutub al-Tis'a and the sources compiled and classified in the first three centuries of the Hijri calendar and to reveal their value in terms of hadith methodology. For this reason, first, the narrations about the abdals were compiled. The narrations identified are divided into three groups in terms of the meaning they express. Later, these narrations were subjected to promissory note criticism. In this context, it has been determined whether each of the narrators in the attribution is competent and reliable in terms of hadith narration and their short biographies from the books of rijal, tabaqat and jarh-ta'dil. This process is valid for all three groups. Subsequently, the authenticity of the relevant narrations was discussed based on the evaluations made by critics and hadith scholars. Text criticism has also been put forward within the framework of the evaluations of the expert scholar critics about the text. The narrations we have discussed in three groups have seven different versions. Two of them are in Ahmad b. Hanbal’s Musnad, and five of them are in various works written in the first three centuries of the hijra. The four narrations in the first group are valid in that they are the words of Ali b. Abi Talib, and they are munqati’ because the narrator ‘Abdullâh b. Safwan had not heard a hadith from Ali b. Abi Talib. The marfu' narration in the second group is also munqati’ because the narrator Shurayh b. Ubayd had not heard a hadith from Ali b. Abi Talib. Both narrations in the third group are weak because Abdulwahid b. Qays and Hasan b. Zakwan are described as weak by the majority of jarh and ta'dil scholars. Scholars such as Ibn al-Jawzi (d. 597/1201), Ibn Taymiyyah (d. 728/1328), Ibn Qayyim al-Jawziyya (d. 751/1350) and Ibn al-Salah (d. 643/1245) are of the opinion that these narrations, which is weak because its isnad is munqati’, is fabricated in terms of text.