چکیده:
یکی از مفاهیم در دایرۀ جرح و تعدیل رجال حدیث، مفهوم ضعف است. دانشمندان رجال شیعه برخی از راویان را ضعیف توصیف کردهاند؛ اما با وجود ضعف راوی، در کتب حدیثی ما روایات بسیاری از آنها نقل شده است. این مسئله نشان میدهد مفهوم ضعف نمیتواند بهمعنای رد مطلق روایات راوی توصیف شده به ضعف باشد. اگر ضعف بهمعنای رد مطلق روایات راوی ضعیف بود، هرگز شاهد ورود حجم فراوانی از روایات راویان ضعیف به کتب روایی نبودیم. برای نمونه با وجودی که دانشمندان علم رجال ابوسمینه و محمد بن سنان را ضعیف میدانند، در کتب روایی ما صدها روایت از این دو داریم و همین مسئله نیاز به یک دوبارهاندیشی در حوزۀ مفهوم ضعف را ضروری میسازد. بنابراین پژوهش حاضر به هدف دستیابی به مفهوم ضعف در نزد رجالپژوهان شیعه که ارتباط مستقیم با چرایی ورود روایات راویان ضعیف در منابع حدیثی دارد، به روش توصیفیتحلیلی به تبیین مفهوم ضعف در نزد رجالیان بهویژه رجالپژوهان متقدم میپردازد. نتیجۀ حاصل از این پژوهش اثبات میکند با توجه به گونههای نقش راوی و پدیدۀ استثنا، توصیف راوی به ضعف بهمعنای عدم اعتبار کل روایات وی نیست.
Introduction Scholars of rijal science have used the term “weak” to describe some transmitters. The introduction of a transmitter as weak by rijal science scholars have caused our thinkers to treat the traditions of these transmitters differently. In the narrative and jurisprudential books of the Shi‘a, weak transmitters’ traditions have been treated in two ways. Some have taken the weakness of a transmitter as a sufficient reason to abandon his traditions, while many Hadith scholars have included the traditions of weak transmitters in their Hadith collections. These two different ways of treating the weak transmitters’ traditions lead to the hypothesis that the concept of weakness was not deemed by our early rijal scholars as a sufficient reason for abandoning traditions. Materials and Methods The current main perception about the weakness of transmitter advocates abandoning such a transmitter’s traditions. However, the method adopted by Hadith scholars in the early Hadith sources and collections indicates that the Hadith scholars accept the tradition of a transmitter whose hadiths can be trusted. Sometimes the narrator suffers weakness due to some reasons, but his book or tradition is trustable. Thus, their final decision is “trusting the transmitter’s tradition.” This does not mean that for the early rijal scholars the weakness of transmitter has not been important; rather, the concept of weakness should have meant differently from abandonment decree. In the book al-Kafi, Kulayni has mentioned numerous traditions from weak transmitters. That is, he has not deemed the weakness of a transmitter as the weakness of tradition. Some jurisprudents, too, have taken the tradition of a weak transmitter as valid and capable of being used as the criterion for action. Rida Hamidani, Muhaqqiq Sabziwari, Sheikh Ansari, Burujirdi, and Hakim do not take the weakness of transmitter as a factor to invalidate the tradition. Consequently, it is necessary to review the concept of weakness systematically and using description and analysis of data. It is essential to answer the question that despite the consideration of some transmitters as weak in the Shi‘a rijal books, why a huge volume of their traditions have found their way into our tradition collections. Results and Discussion With regard to the entrance of weak transmitters in tradition collections, two points need to be taken into account: the transmitter’s role and the exception phenomenon. The examination of transmitters’ conditions shows that a transmitter can have two roles: (1) He can be the author of a work, or (2) he can be the narrator of others’ works. Of course, the transmitter can have both roles simultaneously, that is, while he is the owner of a Hadith work, he can be the transmitter of others’ Hadith works as well. The Shi‘a rijal scholars have completely taken these two aspects into account, and have ruled that the word “weak” pertains to a transmitter who owns the intended Hadith work. Concerning the exception phenomenon, it should be maintained that in the Shi‘a rijal books, the exception phenomenon has been divided into four types: exception of pupils, exception of masters, exception of a specific part of one or some Hadith works of the intended transmitter, or exception of a specific part of the intended concepts. Moreover, there is a consideration for the exception of the transmitter’s corruption time as well. One of the accurate viewpoints held by rijal scholars is that they do not generalize their stance to and treatment of a weak transmitter to all his works. For instance, if the transmitter has experienced opinion changes during his lifetime, the rijal scholars do not make a general judgment about all his works; they rather separate the traditions he has transmitted during his steadfast and corrupt periods. In the light of the types of transmitter roles and exception phenomenon in rijal science, two results are obtained: From the viewpoint of rijal scholars, a weak transmitter can have a sahih tradition. Tusi states, “If a tradition does not have any indication of sihat, we do not accept it, but if it has signs of sihat, we accept it even if its transmitter is weak” (Tusi, 1403 AH, vol. 1: 151). A weak transmitter can be authentic in the transmitting of works. Therefore, since some traditions of weak transmitters enjoyed indications of sihat and were deemed as obligatory to be put into practice, they found their way into our tradition collections, and other traditions that did not have any indication of sihat were not included in these books. Thus, it is possible for a transmitter to be weak but whose traditions be deemed as valid. This issue conflicts with the concept of weakness, which means abandoning traditions. Conclusion The existence of a weak transmitter in valid sources demonstrates that the transmitter weakness does not mean abandoning and rejecting his traditions in an absolute manner. Thus, in order to attain a true understanding of the concept of weakness in the five rijal books of the Shi‘a, we addressed the reason for the existence of traditions of weak transmitters in Hadith collections. The results indicated that since some traditions of weak transmitters enjoyed sihat indications that made putting them into practice as obligatory, they have found their way into our tradition collections, and other traditions that were void of sihat indications were not included in those collections. Therefore, it is possible for a transmitter to be weak but whose traditions be valid. This view is different from taking weakness as meaning a sufficient reason to reject a weak transmitters’ traditions. In fact, the weakness of the transmitter is kulli mushakkik and it is strongable and vulnerable.
خلاصه ماشینی:
دانشمندان رجال شیعه برخـی از راویان را ضعیف توصیف کردهاند؛ اما با وجود ضعف راوی، در کتب حدیثی ما روایات بسیاری از آنها نقـل شده است .
برای نمونه با وجودی که دانشمندان علم رجـال ابوسـمینه و محمد بن سنان را ضعیف میدانند، در کتب روایی ما صدها روایت از این دو داریم و همین مسئله نیـاز بـه یک دوبارهاندیشی در حوزٔە مفهوم ضعف را ضروری میسازد.
دربارٔە احمد بن هل عبرتائی، که علمای رجال او را ضعیف شمردهاند، فقیهانی چون شـیخ انصـاری و حکـیم بـر ایـن باورند که اگرچه او متهم به غلو و انحراف است و علمای رجال او را ضعیف دانسته انـد، این ها دلیل بر ضعف روایت او نمیشود؛ زیرا نشانه ها و قرینه هایی وجود دارد که روایت از معصـوم صـادر شـده اسـت (انصـاری، ١٤١٥ق ، ج١: ٣٥٥؛ حکـیم ، ١٤١٦ق ، ج١: ٢٢١).
بنابراین در aبه a ی منابع دانش رجال میتوان واژٔە ضـعف را در وصـف راوی دیـد؛ امـا درزمینۀ پیشینۀ تحقیق با بحث چرایی ورود روایات راویان ضعیف به منابع روایی، مفهوم ضعف نیز از اهمیت خاصی برخوردار میشود؛ به ویژه کـه عملکـرد محـدثان و فقهـا بـا روایت راوی ضعیف یکسان نیست و همـین موضـوع سـبب تحقیقـاتی دربـارٔە راویـان ضعیف شده است که در مقاaت و پایاننامه های متعـددی بـه صـورت مصـداقی راویـان ضعیف مورد بررسی قرار گرفته اند.
٣. ورود راویان ضعیف به کتب روایی شیعه مهم ترین تلقی که امروزه از مفهوم ضعف وجود دارد، این است که ضـعیف بـودن راوی مساوی با کنار گذاشتن روایت اوست ؛ درحالیکه سیرٔە محدثان در منابع و متون حـدیثی متقدم حکایت از آن دارد که محدثان، روایتِ ناقلی را میپذیرند کـه بتـوان بـه حـدیثش اعتماد کرد.