احاديث جمال يوسف عليه السلام در منابع اهل سنت؛ آسيب شناسي و تاريخ گذاري

Traditions of Joseph’s beauty in Sunni sources; pathology and dating

تاريخ گذاري احاديث جمال يوسف (ع) در منابع اهل سنت و اعتبارسنجي اسانيد آن مساله اصلي اين مقاله است. نتايج اين پژوهش نشان مي‏دهد كه در موضوع جمال يوسف دو روايت از طريق كعب الاحبار (م34ق، شام) و ابن اسحاق (م151ق، بغداد) گزارش گرديده و روايت سوم از طريق انس بن مالك (م93ق، بصره) به رسول خدا نسبت داده شده است. با وجود حضور برخي از صحابه به عنوان حلقه مشترك احاديث اول و دوم، صاحبان جوامع حديثي اهل سنت تا ابتداي قرن سوم هجري چندان متمايل به گزارش آنها نبودند تا اين كه طبري (م310ق) در تفسير جامع البيان آنها را گزارش كرد. روايت سوم، هر چند در صحيح مسلم و برخي از منابع متقدم بر وي آمده، اما در سند آن، سماع ثابت بناني از انس با ترديد جدي رو به رو است. حاكم نيشابوري (م405ق) در كتاب المستدرك علي الصحيحين همه اين روايات را با ادعاي تصحيح اسانيد آنها بر پايه مباني صحيحين گزارش كرده و نوعي صحت اسانيد براي آنها قايل شده است. از نگاه رجاليان اهل سنت تضعيف طرق، تدليس در شيوخ، راويان مجروح، معنعن بودن سند، خلط در اسناد، اعراض محدثان مدينه، شيوع در مدرسه بصره، مخدوش بودن تصحيح حاكم از جمله چالش ها و مسائل فرا روي اين احاديث است كه در ميزان اعتبار آنها اثر گذار بوده است. از سوي ديگر، مقايسه مضامين اين احاديث با تورات نشان مي‏دهد كه داراي بن مايه توراتي هستند؛ زيرا در بخشي از سِفر پيدايش به زيبايي عادي دوره جواني وي اشاره شده است. در نيمه نخست قرن اول هجري كعب الاحبار با گرته برداري نادرست از تورات، زيبايي اغراق گونه يوسف (ع) را در مدرسه مدينه مطرح كرد و در نيمه دوم اين قرن، از طريق برخي از صحابه متمايل به ايشان در مدرسه بصره نشر يافت. ابن اسحاق در تثيبت اين متون به عنوان حديث در قرن دوم هجري نقش جدي داشت و بعد از آن در ميراث اصحاب حديث - كه فقط سندگرا بودند - تلقي به روايت شد و در ميراث روايي جاي گرفت.

Dating of the traditions of Joseph’s beauty in Sunni sources and assessment of the validity of their isnāds constitute the main problems of this article. The results of this study indicate that in the issue of of Joseph’s beauty two traditions from Ka‘b al-Aḥbār (d. 34/654, Syria) and Ibn Isḥāq (d. 151/768, Baghdad) have been reported. The third tradition has been attributed to the Prophet (s.a.w) through Anas ibn Mālik (d. 93/711, Basra). Despite the presence of certain companions as the link between the first and second traditions, the compilers of Sunni hadith collections were not that much inclined to cite them until the beginning of the 3rd/9th century when al-Ṭabarī (d. 310/922) cited them in his commentary of the Qur'an called Jāmi` al-Bayān. The third tradition was reported in Ṣaḥīḥ Muslim and certain earlier sources; however, Samā` ibn Thābit al-Banānī in its isnād is seriously questioned. Al-Ḥākim al-Naysābūrī (d. 405/1011) in his al-Mustadrak `ala al-Ṣaḥīḥayn has cited all these traditions claiming that he has considered their isnāds as sound in accordance with the fundamentals of Ṣaḥīḥayn and this way he maintains a kind of soundness for their isnāds. In the perspective of the Sunni Rijal experts the weakening of the ṭuruq (channels of transmission), tadlīs (concealing defects) in the Shuyūkh (transmitter’s masters), defected transmitters, the isnād being mu‘an‘an (applying the formula: on the authority of), khalṭ (to confuse) in isnād, I‘rāḍ (a turning away) of the traditionists of Medina, privilege in the Hadith School of Basra, and the Ḥākim’s taṣḥīḥ (validation) being makhdūsh (not being clear and concise) are among the challenges about these traditions that have affected the extent of their validity. On the other hand a comparison between the content of these traditions with that of the Old Testament (Torah) indicates that they have roots in the Old Testament because the normal beauty in Joseph’s youth has been referred to in the Genesis. In the first half of the first century AH Ka'b al-Aḥbār having improperly used the Old Testament as a model, propounded an exaggerating beauty of Joseph in Medina, which was spread in the Hadith School of Basra in the second half of the first century and through certain companions who were inclined to him. Ibn Isḥāq had a serious role in establishment of these texts as hadiths in the second/eighth century. Later, it was considered as tradition in the heritage of the adherents to hadith who were emphasizing the isnāds (and not the content) and was included in the narrative legacy.