تبیین و تحلیل سیر ارتباط علمی محدثان و عالمان اصفهان و نیشابور از سده سوم تا هفتم هجری (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
تعامل علمی در تمدن اسلامی زمینه بالندگی مراکز علمی و رشته های مختلف علوم را فراهم کرد. نیشابور به عنوان یکی از مراکز مهم علمی جهان اسلام، به خصوص در زمینه دانش حدیث و با داشتن امتیازات ویژه در جذب عالمان اصفهان به نیشابور موفق بود. تعداد این عالمان و محدثان اصفهانی در نیشابور در قرن چهارم و پنجم به دلیل شرایط نیشابور به هفتاد نفر رسید. شماری از عالمان نیشابور نیز در اصفهان حضور یافتند. برخی از عالمان و محدثان اصفهان، به خصوص کسانی که مذهب شافعی داشتند، با سفر به نیشابور بر جریان حدیثی نیشابور تأثیرگذار شدند و جزء مشایخ محدثان مشهور نیشابور قرار گرفتند. این نوشتار بر آن است تا با روش توصیفی و تحلیلی این سؤال را بررسی کند که چه عاملی در تعامل محدثان و عالمان نیشابور و اصفهان در قرن چهارم و پنجم مؤثر بود؟ چگونه محدثان اصفهان در دانش حدیثی نیشابور تأثیر گذاشتند؟ محدثان اصفهان به دلیل رونق مذهب شافعی در نیشابور و امتیازاتی که برای پیروان مذهب شافعی فراهم بود، در قرن چهارم و پنجم به نیشابور سفر و با محدثان نیشابور تعامل علمی کردند. همچنین برخی محدثان اصفهان با حضور در نیشابور جزء مشایخ و استادان محدثان بزرگ و مشهور شافعی مذهب نیشابور شدند و دستاورد این تعامل وجود روایات محدثان اصفهانی در تألیفات محدثان مشهور نیشابوری بود که به طور محسوسی در تألیفات محدثان مشهور نیشابور به چشم می خورد.Explanation and Analysis of the Course of Scientific Communications between Scholars and Muhaddiths of Isfahan and Neishabur from the 3rd to the 7th Century AH
Academic interactions in Islamic civilization have provided the basis for the growth of scientific centers and various fields of science. As one of the important scientific centers of the Islamic world, Neyshabor has been successful in attracting scholars from Isfahan, especially in the field of hadith knowledge in a way that the number of Esfahani hadith scholars in Neishabur reached 70 people in the 4 th and 5 th centuries due to the conditions of Neishabur. A number of scholars from Neyshabur were also present in Isfahan. Some scholars and muhaddithists of Isfahan, especially those who had the Shafi'i religion, influenced the flow of hadiths in Neyshabur by traveling there. They became among the famous muhaddith scholars of Neyshabur. This article aimed to investigate the following question with a descriptive and analytical method: How did the scholars of Isfahan leave the Hadith knowledge in Neishabur? The scholars of Isfahan traveled to Neishabur in the 4 th and 5 th centuries due to the prosperity of the Shafi'i religion in Neishabur and the privileges that were available to the followers of the Shafi'i religion. They engaged in scientific interactions with the scholars of Neishabur. Also, some muhaddiths of Isfahan, who were present in Neishabur, became among the elders and teachers of the great and famous Shafi'i muhaddiths there The result of this interaction was the noticeable presence of traditions of Isfahani muhaddiths among the famous Neishabori muhaddiths.
Introduction
Isfahan and Neishabur were among the scientific centers in the Islamic world and the focus of the presence of scholars because of the privileges they could enjoy. Among the advantages of Neyshabur, we can mention its favorable economic situation, various movements of religion, many schools, and numerous muhaddiths. These concessions provided the basis for attracting scholars from other places. The knowledge of Hadith in Neishabur was one of the key fields of knowledge that was prevalent there. The best hadith works of Sunnis, including Sahih Bukhari and Muslim, were written in this city. On the other hand, Isfahan was one of the scientific centers in the knowledge of hadith in the Islamic world. Its numerous muhaddiths has been mentioned in the local history sources of Isfahan. In these sources, it is mentioned that the muhaddiths of Isfahan have traveled to other places, while those of the other places have gone to Isfahan, which is a sign of the prosperity of this knowledge among the scholars of Isfahan.
Materials and Methods
This research aimed to investigate the course of scientific relations between the scholars of Neishabur and Isfahan in the field of Hadith from the 3 rd to the 7 th century AH by using a descriptive-analytical method and library data and relying on the first and second category sources.
Discussion, Results, and Conclusion
One of the important advantages of Neishabur is that in the 4 th and 5 th centuries of Hijri, the Shafi'i religion has flourished in this city. The existence of many schools for the Shafi'i sects, lecturers, and many muhaddiths, who were of this religion, was very effective in attracting the Shafi'i muhaddiths of Isfahan because some officials in Isfahan were staunch supporters of the Hanbali religion from the middle of the 3 rd century. In the field of hadith knowledge in Isfahan, the Mande family also dominated the religious atmosphere of the city due to the presence of many scholars. As a result, the scholars of Isfahan were attracted to Neishabur. Some of the famous scholars of Isfahan, such as Abu Abdullah Bata, Abu Abdullah Safar, Abu Sahl Salouki Isfahani, Abu al-Qasim Darki, Abu Bakr Forak Isfahani, Abu Bakr Manjuyeh, and Abu Bakr Harith, stayed in Neishabur between 320 and 430 AH and were taught the knowledge of Hadith after studying there for a while. With the success of the Seljuqs, the communication between the scholars of Isfahan and Neishabur decreased greatly. The reason for that was the strength of the Shafi'i religion, creation of Nizamiyah, and transfer of the Shafi'i family of the Al-Khajand religion to Isfahan by Khwaja Nizam al-Mulk.
Therefore, in the prosperity of the Shafi'i religion in the 4 th and 5 th centuries in Neyshabur, the limited existence of the Shafi'i muhadith scholars in Isfahan, led to the travels of famous muhaddiths from Isfahan to Neyshabur and creation of the works of muhaddiths, such as Abu Abdullah Hakim, Abu Bakr Bayhaqi, Hakim Haskani, Abu Abd al-Rahman Salmi, and Abul Qasem Haskani. Also, some other narrations by Isfahan narrators can be seen in abundance, which shows the participation of Isfahani muhaddiths in the flow of knowledge of hadith to Nishabur until the time of the Seljuqs.
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