چکیده:
شناخت مذهبِ راوی، نقش انکارناپذیری در اعتبارسنجیِ احادیث وی دارد و با توجه به آن، گاه میتوان به فهم استوارتری از احادیثِ وی نیز دست یافت. در لابهلای میراث ارزشمندی اسلامی، از قرینههای گوناگونی برای تشخیصِ مذهب راویان بهره گرفته شده است، اما منبعی که بهطور منسجم به روشمندسازی این فرایند پرداخته باشد، یافت نمیشود. مقالۀ حاضر در پی آن است تا با روش توصیفیتحلیلی، در عین تمرکز بر روی یک نمونۀ موردی، گامی مؤثر در راستای روشمند نمودنِ سازوکار تشخیص مذهب راویان بردارد. این مطالعۀ موردی بر روی مذهب یکی از محدثان برجستۀ فریقین به نام قاضی محمد بن عُمَر جعابی (د. 355ق) است. گزارشهای ناهمسویی دربارۀ مذهب وی در منابع فریقین یافت میشود. با موشکافی در قراین مختلفِ دردسترس دربارۀ جعابی مانند ابرازنظرهای وی در ذیل نقل روایاتش، درونمایۀ کتابهای وی، جهتگیریهای مذهبیِ خویشاوندان نزدیک و همنشینانش، بیاعتناییِ وی نسبت به قم و محدثانِ برجستۀ قمیِ حاضر در بغداد با وجود شیفتگی فراوانِ وی به گردآوری حدیث، روشن شد که جعابی هرچند گرایشهایی به سویی اهلبیتk داشته، اما وی برخلاف تصور برخی از محققان معاصر، امامیمذهب نبوده است و یا دستِکم نمیتوان چنین مذهبی را برای او ثابت نمود.
Introduction Knowing the sect of the transmitter has an undeniable role in validating his hadiths. If the transmitter is “Thaqah” but a follower of the other sect than Imamism, his hadith is considered "Muwathaq" and when it conflicts with the sahih hadith (i.e. the narration of Imami Thaqah), according to some views, the sahih narration is preferred. It should also be said that the sect of the transmitter forms a part of his personality which can be used to understand better his traditions and also makes us pay more attention when he quotes unbiased hadiths towards other branches of Islam, Because by knowing the transmitter's sect, so that our confidence in those hadiths decreases or increases according to the cases. Materials and Methods In order to discover the sect of a transmitter, usually above all, one relies on the opinion of the authors of rijali sources about him, while there can also be various other evidences that do not deal directly with the sect of the transmitter, but nevertheless, but it can be said that in some cases, even from the words of the old rijali, they get more accurate data about his sect, because many of these evidences are based on sense, while some of the opinions of the early rijalis are likely to be the result of guess and ijtihad; Therefore, based on these clues, it is even possible to judge the views of the early rijalis. Some of these proofs are as follows: The content of a transmitter's hadiths: The presence of specific Shia or Sunni themes in the transmitter's hadiths raises the possibility of him following that sect, especially if the hadiths are from his own books. Using the specific literature of a religious sect: for example, using the term "Ijmaʿ ʾAhl al-Bayt" which is used in Zaydiah atmosphere can indicate the transmitter's adherence to this sect, or at least he was influenced by it. The city and neighborhood of the transmitter's life: for example, the transmitter's life in a city like Qum, which was almost the exclusive residence of the followers of the Imami religion, can be an important clue in this context. Relatives of the transmitter: If we discover that the relatives of the transmitter, especially his very close relatives, followed a certain sect, the possibility of his following that sect is worthy of attention, especially if several of his relatives follow a certain sect. Also, the companions of a transmitter can also be worthy of attention to some extent in this context. The absence of who carries specific sect among transmitter’s masters and geography of his travels for hadiths: for example, if we see a Muhaddith in Baghdad, despite having easy access to the great Imami transmitters, he did not receive any hadith from them, this is a significant proof of his non-Imami. Also, if we understand that he did not travel to a city like Qum, which is one of the important centers of Imami hadith, despite his many travels, it can be another proof in this field. Tarahhum and Taraddi: Considering the fact that Islamic scholars usually do not use the terms "rahamahu allah" and "radiya allahu ʿanhu" for the followers of other sects, if we see that these terms are used in their words about a Muhaddith, it can indicate that the Muhaddith follows their sect (at least in their belief). The method of funeral rites and prayer of the transmitter: In the same way, if there are reports of Muhaddith’s funeral and rites regarding his death in a way that was only compatible with a particular sect, it can be a proof in this field. Results and Discussion The Muhaddith that we are going to study in this article is Muhammad ibn ʿUmar al-Jiʿabi (d. 355 AH). He is considered one of the great Muhaddithun of Baghdad and one of the scholars of rijal in Sunni sources, who is also praised in Imami sources. The existence of massive data about his life and education, on one hand, and the differences of opinion about his sect (whether he is an Imami or not), on the other hand, make him a worthy example to find out his true sect by implementing the aforementioned methods. And by studying these elements, it becames clear that al-Jiʿabi – unlike what some researchers think – cannot be an Imami: al-Jiʿabi collected the commentary (Tafsir) of Malik ibn ʾAnas (d. 179), in a book, and also authored another book about the hadiths of Abu Hanifah (d. 150), with no comments on their quotations. He’s also written a book called “man haddatha ʿan al-nabi huwa wa abuhu ʾaw eaʾahu” which by looking through its contents we can see that it has no compatibility with the beliefs of the Imamis. In addition, he narrated various hadiths about the virtues of the three caliphs. In addition, al-Jiʿabi's uncles and probably his father were Sunnis. In addition, al-Jiʿabi was also the judge of Musil, and such a position in a city like Musil is not compatible with him being an Imami. It is also worth noting that although al-Jiʿabi was fascinated by traveling (for hadiths), he never traveled to Qum, the stronghold of Imami Hadith, and he did not narrate Hadith from any of the Imami Sheikhs even in Baghdad itself. Moreover, al-Jiʿabi lived in the neighborhood of Bab al-Basra in Baghdad, which belonged to the fanatical Sunnis and was known for decades with this characteristic, and the funeral prayer for him after his death was held in the Jamiʿ al-Mansur mosque, which was always a place for Sunnis to hold funerals, and Shiites have no connection with it. Conclusion Given this number of different clues, it seems that al-Jiʿabi's Shia tendencies (which made someone like Nadim (d. 385 AH) consider him a Shia), mean general Shiism (not Twelver Shiism exclusively) and he was not an Imami, or at least, it cannot be proved that he was an Imami.
خلاصه ماشینی:
با موشکافی در قراین مختلفِ دردسترس دربارٔە جعابی مانند ابرازنظرهـای وی در ذیل نقل روایاتش ، درونمایۀ کتابهای وی، جهت گیریهای مذهبی خویشاوندان نزدیک و هم نشـینانش ، بیاعتنایی وی نسبت به قم و محدثانِ برجستۀ قمی حاضر در بغداد بـا وجـود شـیفتگی فـراوانِ وی بـه گردآوری حدیث ، روشن شد که جعابی هرچند گرایش هایی به سویی اهل بیت داشته ، اما وی برخلاف تصور برخی از محققان معاصر، امامیمذهب نبوده است و یا دستِ کم نمیتوان چنین مـذهبی را بـرای او ثابت نمود.
هرچند نام وی چندان حضـور چشـمگیری در منـابع اهل سنت ندارد، اینکه خطیب بغدادی از وی تنها با تعبیرِ «ثقه » یاد کرده و هیچ خدشـه ای بر مذهب وی وارد نکرده (خطیـب بغـدادی، ١٤١٧ق ، ج١٠: ١٢٥)، قرینـه ای بـر امـامی نبودنِ وی است ؛١٠ به ویژه که دارقطنی از رجالیان متعصبِ اهل سنت نیـز از ایـن شـخص روایت کرده و همچنین مضمون برخی از روایاتِ وی تنهـا بـا دیـدگاههـای اهـل سـنت سازگار است (برای نمونه نک : ابن عساکر، ١٤١٥ق ، ج٤٤: ٣٨٣).
Method of Recognizing the Sect of Transmitters; a Case Study of the Sect of Qāḍī Abū Bakr al-Jiʿābī Muḥammad Afi Khorasani Ph. D student of Quran and Hadith Studies, University of Tehran, Farabi College, Qom, Iran, (responsible author); m.