مطالعۀ انتقادي اَصالتِ سند روايت حفص از قرائت عاصم

Ḥafṣ's Narration from ‘Āṣim's Qur’anic Reading: a Critical Study of the Authenticity of the Isnāds

در عصر حاضر از يك سو قرائت عاصم بن ابي‌النجود به روايت حفص بن سليمان در بسياري از بلاد اسلامي رواج يافته، و از سوي ديگر، ادعا شده كه سند اين قرائت از طريق ابوعبدالرحمان سُلَمي به علي (ع) متصل است. از نگاه مورّخانه جا دارد پرسيده شود چه شواهدي بر اين اتصال سند مي‌توان يافت؛ آيا سند قرائت حفص از عاصم سندي تشريفاتي و ساختگي است كه براي متصل جلوه دادن اين قرائت و ممتاز نمودن آن از ساير قرائات وضع شده، يا به‌راستي حاكي از انتقال دقيق اين قرائت از عصر صحابۀ پيامبر اكرم (ص) به ادوار بعد است. بدين منظور، در مطالعۀ حاضر اصالت سندِ اين قرائت را با تكيه بر شواهد تاريخي مختلف ارزيابي خواهيم كرد؛ شواهدي كه از گزاره‌هاي رجالي در احوال راويان، وضعيتِ روايت از حيثِ انفراد و تعارض با ديگر روايات، رويكرد عمومي به پذيرش يا طرد قاري و راوي، تعدّد استادها و راويانِ قرّاء و شرائط عمومي حاكم بر عصر قاريان به دست مي‌آيند.

In the present era, on the one hand, the reading style of Āsim ibn Abi al-Nujūd according to the narration of Ḥafṣ ibn Sulayman has become widespread in many Islamic countries, and on the other hand, it has been claimed that the Isnad of this reading ends up to Ali (AS) through Abū ‘Abdul Raḥmān Sullamī. From the historic point of view, it is appropriate to ask what evidence can be found for the connection of this isnad; Is this isnad a ceremonial and fabricated one that has been enacted to validate this reading and distinguish it from other recitations? or does it really indicate the exact transfer of this reading from the time of the Companions of the Holy Prophet (PBUH) to later periods? To this end, in the present study, we will evaluate the authenticity of the isnad of this reading based on various historical evidence; Evidence that can be obtained from Rijāli's description about the condition of the narrators, the status of the narration in terms of individuality and conflict with other narrations, the general approach to accepting or rejecting the narrator, the multiplicity of teachers and narrators, and the general conditions prevailing in the era of Qāris.