خلاصة:
حدیث، زمانی میتواند مورد استناد قرار گیرد که با نقد و ارزیابی، صدور آن از معصوم ثابت شود. هر حدیثپژوهی پیش از آغاز فهم حدیث باید در متن حدیث درنگ کند تا چنانچه آسیبی در آن باشد، برای زدودن آن، اقدامهای لازم را انجام دهد. شیخ انصاری در تراث فقهی خود به برخی از آسیبها و موانعی که در فهم حدیث خلل وارد میکند، توجه کرده است. پژوهش حاضر با روش توصیفیتحلیلی به بعضی از این آسیبها در دیدگاه شیخ انصاری پرداخته و به این نتیجه رسیده است که عواملی مانند عدم رجوع به منابع اولیه، تصحیف، ادراج، تقدیم و تأخیر، تقطیع نادرست، نقل به معنا، اضطراب و عدم رجوع به احادیث مشابه برای رفع ابهام از حدیث، مورد توجه شیخ انصاری بوده است و حتی خود شیخ انصاری هم به برخی از این آسیبها مبتلا شده و موجب شده تا در برخی موارد در فهم حدیث دچار اشتباه شود.
Introduction Understanding the hadith is the next step after proving the issuance of the hadith and making sure that the text is correct. Scholars, jurists and hadith researchers have different principles and methods in understanding hadith which have a great impact on the understanding of hadith and its main and real purpose. In fact, understanding hadith and understanding the real meaning of the pure narrators, which is the ultimate goal of all ahadith knowledges, is one of the most important and difficult knowledge of hadith. The Infallible Imams (pbuh) have given a lot of advice on the science of critical study of transmission of tradition and understanding of hadith. Al-Sheikh al-Saduq, in his book Maʿani l-ʾAkhbar has quoted from Dawud ibn Farqad from Imam al-Sadiq (pbuh) that the narrator said: I heard from Imam Sadiq (pbuh) that he said: "You are the best jurists, when you understand the meaning of our words." Sheikh Aʿzam writes: “The meaning of this tradition is to encourage Ijtihad and to use all one's strength in the way of understanding the meanings of the traditions.” Materials and Methods Jurists in their deductive jurisprudential books have criticized and evaluated many hadiths with bases and methods and have discovered the meaning and purpose of the transmitter of the hadith. Sheikh al-Ansari, the deep-thinking Shiʿa jurist, has also criticized and understood many hadiths in his jurisprudential and principal collections. The author tries to analyze his foundations and methods in understanding the hadith with descriptive-analytical method by providing objective examples among his works, which no work has been observed in this regard. The Isnad or the text of the tradition may refer to damages such as Idraj, Tashif, Tahrif, Taqdim wa Ta’khir, Idtrab, taqti’, transmitted to meaning, etc., which make it difficult to validate or understand it. The hadith researcher should review the context of hadith before beginning to understand hadith and identify these damages and take necessary steps to eliminate them and access to an emended text of the hadith to pave the way for the understanding of the hadith. Results and Discussion Sheikh al-Ansari, in his jurisprudential and principal works, has noticed the damages that affect the correct understanding of hadith in order to study the emergence and achieve the serious purpose of the Imam (pbuh), some of which are: The hadith in the view of Sheikh al- Ansari should be examined before the process of understanding hadith begins, so that it is not Tashif in it and it should be reconstructed, if it has Tashif. Sheikh al-Ansari applies the principle of non-misrepresentation if there is doubt about the occurrence of the Tashif in the narration. Sheikh al-Ansari considers the wrong understanding of some hadiths as a result of the negligence of the Idraj occurred in the traditions, and although he did not use the term Idraj and did not say that the narration is entered, but he noticed it and considered neglecting it as a reason for the slippage of others. Taqdim wa Ta’khir is one of the disadvantages of understanding the hadith that has appeared in some hadiths and Sheikh al-Ansari paid attention to this damage and sometimes made it easier to understand the hadith by showing it. It is necessary for a hadith researcher from Sheikh al-Ansari's point of view to reconstruct an interrupted hadith by referring to the original sources in order to have a correct understanding of the hadith. He considers the exact semantics of some narrations to be dependent on seeing the entire narration, and brings the entire narration and explores the Infallible's meaning. Sheikh al-Ansari considered it permissible for a word in a hadith to be transmitted in the meaning. He clarifies in the case that the original and the transmitted word's meaning differ only in the wording: "It is not permissible to transmit an mutlaq tradition in a muqayyad manner, even if the transmitter acknowledges that it meant by mutlaq is muqayyad manner, because this Ijtihad is from the transmitter and is only a proof for himself." Sheikh al-Ansari sometimes differentiates the tradition that transmitted to word from the tradition that transmitted to meaning by comparing similar narrations related to the same subject and by considering other evidences. One of the other problems of some hadiths that should be noticed before entering into the understanding of hadith is having or showing Idtrab in hadith. The extent of this problem is such that Muhaqqiq al-Bahrani has claimed that there are few hadiths in al-Sheikh al-Tusi’s Tahdhib that are free of Ikhtilal and Idtrab in the Isnad or text. Sheikh al-Ansari paid attention to this issue and tried to solve it. Sheikh al-Ansari points out: One of the problems that may cause misunderstanding in a hadith is not to refer to similar and related hadiths, and therefore, in some cases, by referring to similar hadiths, Sheikh al-Ansari tried to remove the ambiguity of the hadiths. Conclusion The present research has dealt with some of these damages in Sheikh al-Ansari's viewpoint in a descriptive-analytical manner and has concluded that: factors such as not referring to primary references, Idraj, Tashif, Tahrif, Taqdim wa Ta’khir, Idtrab, taqti’, transmitted to meaning and failure to refer to similar hadiths to remove ambiguity from the hadith has been considered by Sheikh al-Ansari, and even Sheikh al-Ansari himself has suffered from some of these damages and they have caused him to make mistakes in understanding the hadith in some cases.
ملخص الجهاز:
پژوهش حاضر با روش توصیفیتحلیلـی به بعضی از این آسیب ها در دیدگاه شیخ انصاری پرداخته و به این نتیجه رسیده است که عواملی مانند عدم رجوع به منابع اولیه ، تصحیف ، ادراج، تقدیم و تأخیر، تقطیع نادرست ، نقل بـه معنـا، اضـطراب و عدم رجوع به احادیث مشابه برای رفع ابهام از حدیث ، مورد توجه شیخ انصاری بـوده اسـت و حتـی خود شیخ انصاری هم به برخی از این آسیب ها مبتلا شده و موجب شده تـا در برخـی مـوارد در فهـم حدیث دچار اشتباه شود.
برخی از عالمان و حدیث پژوهان بر این باورند کـه ایـن دو روایـت درواقـع یـک روایت است و «اْلمَُتحَیرَ» در اصل «الَّتحَرِّی » بوده که با قلم نسّاخ به متحیر تبـدیل شـده است (عاملی ، ١٤٠٣ق ، ج١: ٤٥٣؛ مجلسی ، ١٤٠٦ق ، ج٢: ١٩٨؛ بهبهانی ، ١٤٢٤ق ، ج٦: ٤٢٧؛ نجفی ، ١٤٠٤ق ، ج٧: ٤١٢) ولی شـیخ انصـاری آنهـا را دو روایـت مـی دانـد و احتمال تصحیف را بر خف اصل و ظاهر می شمارد: «و احتمال تصحیفها عمّـا تقـدّم من قوله فی صحیحة زرارة المتقدّمة خف الأصل و الظاهر» (انصـاری ، ١٤١٥ق [الـف ]، ج١: ١٧١) ٢ـ٢.
شیخ انصاری به این آسیب توجه داشته و گاه با نشان دادن آن، فهم حـدیث را آسـان نموده است ؛ حدیث رفع یکی از ادلۀ دانشمندان علم اصول برای اثبات برائـت اسـت کـه در کتاب شق*ق و برحنو شیخ صدوق چنین گزارش شده است :َ قالَ رَسُولُ اللهِ ص رُِفعَ عَنْ أُمَِّتی تْسعَةُ اْلخَطَأُ وَالِّنسْیانُ وَمَا أُکْرِهُوا عَلَیهِ وَمَاَ لا یعْلَمُونَ وَمَاَ لا یطِیقُونَ وَمَـا اضْـطُرُّوا ِ ِإَلیهِ وَاْلحَسَدُ وَالطِّیرَةُ وَالَّتفَکُّرُِ فی اْلوَسْـوَ َسـةِ فـی اْلخَلْـقِ مَـاَ لـمْ ینطِقُـوا بشـفة » (صـدوق، ََ ِ ٍ ِ ١٣٦٢ش ، ج٢: ٤١٧، ح٩؛ همـو، ١٣٩٨ق : ٣٥٣، ح٢٤).