بازتاب ضعيف روايات مهدويت در «صحيح بخاري» و تحليل آن

Weak Reflection of Messianic Traditions in "Sahih Bukhari" and its analysis

اعتقاد به مهدويت، ريشه در روايات فراوان اسلامي دارد و تضعيف اين باور جز با رد و انكار روايات مهدوي ميسر نيست. از اين‌رو منكران مهدويت، نبود روايات مهدوي در صحيح بخاري را از دلايل اعتبار نداشتن اين گرايش ديني دانسته‌اند. از آن‌جا كه صحيح بخاري تنها يك روايت مجمل مرتبط با مهدويت دارد كه در آن نامي از مهدي? به چشم نمي‌خورد، به نظر مي‌رسد در جريان تشديد سياست‌هاي ضدعلوي عباسيان در دوره متوكل، بخاري از سياست‌هاي آنان اثر پذيرفته و از اين‌رو از نقل روايات مهدوي پرهيز كرده است. پايان منجي‌گرايي بني‌عباس و تشديد دشمني با آل‌علي? در جهت مشروعيت‌طلبي خلفاي عباسي مهم‌ترين رويكرد سياسي دستگاه حاكم در آن دوران به شمار مي‌رفت. از اين‌رو مي‌توان هماهنگي عملي با جهت‌گيري ديني _ اعتقادي دستگاه خلافت، نقل روايات مهدوي در كتاب‌هاي حديثي هم‌دوره صحيح بخاري، نقل اندك‌شمار روايات علويان از سوي بخاري و كوتاهي در نقل روايات فضايل اهل‌بيت? از جانب او را برجسته‌ترين شواهد اثرپذيري بخاري از اين شرايط ذكر كرد.

Belief in the Mahdi, is indeed rooted in the traditions of Islam and undermining this belief is only possible by denying such traditions and reports about Mahdi. Therefore, the deniers of Mahdi, consider the absence of traditions related to Mahdi in Sahih Bukhariʹs as a reason to discredit this religious orientation. Since in fact Bukhari retains only a brief account of the Messianism in which the name of the Mahdi is not specifically mentioned, it seems that during the heat of Anti-Alavite policies Abbasid intensified during the reign of unsympathetic Caliph called Mutawakkil, Bukhari is compelled by the policies to adapt and therefore avoided quoting Mahdavi or Mahdi related traditions and Hadiths. The ending of Messianistic tendencies in Abbasid Dynasty was an attempt to improve legitimacy of Abbasids and coincided with their intensified hostility to Al-e-Ali (Aliʹs family and descendents). This was the most important political strategy at the time and therefore, the practical move was to direct religious and ideological orientations in line with Caliphate. Thus, apart from Bukhari, the citation to Mahdavi traditions in Hadith books of that era drops dramatically. In this paper, we show by) analyzing Bukhari that those narrated traditions as well as traditions citing the virtues of Ahlul-Bayt (Prophetʹs and Aliʹs descendents) are only short and very sparse or few. This can be an evidence of such (political) influence of the era discussed.