نوع مقاله : مقاله علمی پژوهشی
نویسنده
دانش آموختۀ دکتری دانشگاه تهران، دانش آموختۀ حوزه علمیه قم
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسنده [English]
Objective: This study aims to comparatively assess the rijālī status of Ḥafṣ b. Sulaymān and Shuʿbah b. ʿAyyāsh, the two principal transmitters of the reading of ʿĀṣim, within the twin disciplines of ḥadīth transmission and Qurʾānic recitation (qirāʾah). The central problem concerns evaluating the isnād credibility of their narrations and recitational transmissions in light of Sunni biographical-critical sources.
Method: Employing a library-based descriptive-analytical method, the study systematically gathers and analyzes rijālī appraisals of both transmitters from major Sunni authorities — such as Yahya ibn Ma'in, Muhammad al-Bukhari, Ibn Abi Hatim, Ibn Adi, and Al-Dhahabi. Their respective standings in terms of ʿadālah (uprightness) and ḍabṭ (precision) are then comparatively evaluated across both fields.
Findings: The results indicate that Shuʿbah b. ʿAyyāsh is widely deemed reliable (thiqah) and upright by leading Sunni critics. His ḥadīths and recitational transmission were accepted by major traditionists, including al-Bukhārī and the compilers of the Four Sunan. Although a decline in his memory during old age is acknowledged, reliance on his written materials compensates for this deficiency.
In contrast, Ḥafṣ b. Sulaymān is subject to extensive criticism in the rijāl literature. His uprightness has not been established; rather, he has been accused of falsehood by several early critics. While some reports suggest his superiority over Shuʿbah in memorization of ʿĀṣim’s reading, such relative strength in retention cannot compensate for the absence of verified integrity. The later theory—advanced by al-Dhahabī—distinguishing between Ḥafṣ’s weakness in ḥadīth and reliability in qirāʾah lacks explicit support in early rijāl authorities.
Conclusion: Given the verified integrity and reliability of Shuʿbah and the absence of comparable accreditation for Ḥafṣ, Shuʿbah’s transmission—both in ḥadīth and recitation—possesses stronger rijālī support. This conclusion bears significance for isnād evaluation and for determining normative preference between the two principal transmissions of ʿĀṣim’s reading
کلیدواژهها [English]
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