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Review of Hakim Nayshābūrī's Method in Verifying and Weakening Hadith: Based on the Hadiths of the Book “Al-Mustadrak '

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Review of Hakim Nayshābūrī's Method in Verifying and Weakening Hadith: Based on the Hadiths of the Book “Al-Mustadrak ' Journal of Quran and Hadith Sciences, Vol.16, No.4, Serial.44, Winter 2019 http://tqh.alzahra.ac.ir/ AlZahra University Review of Hakim Naysh ābūrī’s Method in Verifying and Weakening Hadith: Based on the Hadiths of the Book “Al-Mustadrak ‘Ala al-Ṣaḥīḥayn” Keyhan Soltanian 1 Rahim Khakpour 2 Hamzeh Haji 3 DOI: 10.22051/TQH.2019.26143.2469 Received: 16/05/2019 Accepted: 31/08/2019 Abstract Interacting with hadiths, authenticating and weakening of narrators, and describing some hadith terms such as ṣaḥīḥ, ḥasan, sh ādh, mursal, muwq ūf, etc . Hakim Naysh ābūrī differs from others: He verifies some hadiths that are not authentic according to other traditionists, and even according to his own bases in his other books such as ma'rifat ‘Ul ūm al-Hadith. Accordingly, he was accused of being mutas āhil (lenient in hadith). This paper, based on descriptive-analytical method, attempts to firstly reveal his opinions on hadiths of Ṣaḥīḥ, Ḥasan, Ḍa' īf, Mawq ūf, Mursal, Sh ādh, Zīyādāt al-Thiqah, citing from a heretic narrator, report of sanad and text of narrations, Jar ḥ and Ta'd īl. Secondly, it compares Hakim’s views and method to other traditionists. Thirdly, it shows how much Hakim, in his al-Mustadrak , adhered to his bases. It is intended to reveal his bases and views, as well as his own adherence to them. As such, the basic features of Hakim’s hadith school would be detected. Based on the reviews and comparisons, it can be said that it is not acceptable to ascribe tas āhul to Hakim’s method in verifying hadiths of Mustadrak , justified by some evidences including his old age, memory weakness, lack of time to edit his book. Also, it is notable that to use his hadiths in Mustadrak , one must review both sanad and text. Keywords : Hakim Naysh ābūrī, Hadith Schools, Al-Mustadrak, Tas āhul of Hakim, Kinds of Hadith . 1. Instructor of the University of Payam-e Noor, Iran. (Corresponding Author) [email protected] 2. Assistant Professor of the University of Payam-e Noor, Iran. [email protected] 3 . Assistant Professor of the University of Payam-e Noor, Iran. [email protected] ﻓﺼﻠﻨﺎﻣﻪ ﻋﻠﻤﻲ « ﺗﺤﻘﻴﻘﺎت ﻋﻠﻮم ﻗﺮآن و ﺣﺪﻳﺚ » داﻧﺸﮕﺎه اﻟﺰﻫﺮا ( م ) ﺳﺎل ﺷﺎﻧﺰدﻫﻢ، ﺷﻤﺎره 4، ز ﻣﺴﺘﺎن 1398 ، ﭘﻴﺎﭘﻲ 44 ، ﺻﺺ -71 107 ﺑﺮرﺳﻲ روﻳﻜﺮد ﺣﺎﻛﻢ ﻧﻴ ﺸﺎﺑﻮري در ﺗﺼﺤﻴﺢ و ﺗﻀﻌﻴﻒ اﺣﺎدﻳﺚ ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ رواﻳﺎت اﻟﻤﺴﺘﺪرك ﻋﻠﻲ اﻟﺼﺤﻴﺤﻴﻦ ﻛﻴﻬﺎن ﺳﻠﻄﺎﻧﻴﺎن1 رﺣﻴﻢ ﺧﺎﻛﭙﻮر2 ﺣﻤﺰه ﺣﺎﺟﻲ3 DOI : 10.22051/TQH.2019.26143.2469 ﺗﺎرﻳﺦ درﻳﺎﻓﺖ: 02/26/ 1398 ﺗﺎرﻳﺦ ﭘﺬﻳﺮش: 06/09/ 1398 ﭼﻜﻴﺪه ﺣﺎﻛﻢ ﻧﻴﺸـــﺎﺑﻮري در ﺗﻌﺎﻣﻞ ﺑﺎ اﺣﺎدﻳﺚ و ﺟﺮح و ﺗﻌﺪﻳﻞ راوﻳﺎن و ﺗﻌﺮﻳﻒ ﺑﺮﺧﻲ اﺻﻄﻼﺣﺎت ﺣﺪﻳﺜﻲ ﭼﻮن ﺻﺤﻴﺢ، ﺣﺴﻦ، ﺷﺎذ، ﻣﺮﺳﻞ، ﻣﻮﻗﻮف و... ﺗﻤﺎﻳﺰاﺗﻲ ﺑﺎ دﻳﮕﺮ ﻣﺤﺪﺛﺎن دارد. او در ﻣ ﺴﺘﺪرك رواﻳﺎﺗﻲ را ﺻــﺤﻴﺢ ﻣﻲ ﺷــﻤﺎرد ﻛﻪ ﺑﺮاﺳــﺎس ﻣﺒﺎﻧﻲ دﻳﮕﺮ ﻣﺤﺪﺛﺎن و ﺣﺘﻲ ﻣﺒﺎﻧﻲ ﺧﻮد ﺣﺎﻛﻢ در ﺳـــﺎﻳﺮ آﺛﺎرش ﻫﻤﭽﻮن ﻣﻌﺮﻓﺔ ﻋﻠﻮم اﻟﺤﺪﻳﺚ ﺻـــﺤﻴﺢ ﻧﻴﺴﺖ و ﺑﻪ اﻳﻦ ﻋﻠﺖ او را ﻣﺘﺴﺎﻫﻞ ﺧﻮاﻧﺪه اﻧﺪ. در اﻳﻦ ﻣﻘﺎﻟﻪ ﻛﻪ ﺑﺎ ﺷﻴ ﻮة ﺗﻮﺻـــﻴﻔﻲ-ﺗﺤﻠﻴﻠﻲ ﺻـــﻮرت ﻳﺎﻓﺘﻪ، ﺗﻼش ﻣﻲﺷـــﻮد اوﻻً آرا و ﻧﻈﺮات ﺣﺎﻛﻢ درﺑﺎرة ﺣﺪﻳﺚ ﺻﺤﻴﺢ، ﺣﺴﻦ، ﺿﻌﻴﻒ، ﻣﻮﻗﻮف، ﻣﺮﺳﻞ، ﺷﺎذ، زﻳﺎدات ﺛﻘﻪ، ﻧﻘﻞ از اﻫﻞ ﺑﺪﻋﺖ، ﻧﻘﺪ ﺳـــﻨﺪ و ﻣﺘﻦ رواﻳﺎت، ﺟﺮح و 1 . ﻋﻀﻮ ﻫﻴﺌﺖ ﻋﻠﻤﻲ دا ﻧﺸﮕﺎه ﭘﻴﺎم ﻧﻮر . (ﻧﻮﻳﺴﻨﺪه ﻣﺴﺌﻮل) [email protected] 2 . اﺳﺘﺎدﻳﺎر داﻧﺸﮕﺎه ﭘﻴﺎم ﻧﻮر . [email protected] .3 اﺳﺘﺎد ﻳﺎر داﻧﺸﮕﺎه ﭘﻴﺎم ﻧﻮر. [email protected] 72 ﻣﻘﺎﻟﻪ ﻋﻠﻤﻲ ـ ﭘﮋوﻫﺸﻲ: « ﺑﺮرﺳﻲ روﻳﻜﺮد ﺣﺎﻛﻢ ﻧﻴ ﺸﺎﺑﻮري در ﺗﺼﺤﻴﺢ و ﺗﻀﻌﻴﻒ اﺣﺎدﻳﺚ» ﺗﻌﺪﻳﻞ ﺗ ﺒﻴﻴﻦ ﮔﺮدد؛ ﺛﺎﻧﻴﺎً آرا و ﻧﻈﺮات ﺣﺎﻛﻢ ﺑﺎ دﻳﺪﮔﺎه ﺳــﺎﻳﺮ ﻣﺤﺪﺛﺎن ﻣﻘﺎﻳﺴـــﻪ ﺷـــﻮد؛ ﺛﺎﻟﺜﺎً ﻣﻴﺰان ﭘﺎﻳﺒﻨﺪي ﺣﺎﻛﻢ ﺑﻪ ﻧﻈﺮات ﺧﻮدش در ﺗﻬﻴﻪ ﻛﺘﺎب ﻣﺴــﺘﺪرك ﺑﺮرﺳــﻲ ﮔﺮدد و ﺑﺎ اراﺋﺔ ﺗﺤﻠﻴﻠﻲ درﺑﺎرة آن ﻫﺎ ﻣ ﻴﺰان ﺻﺤﺖ آراي وي و اﻋﻤﺎل آن آرا ﺑﺮ رواﻳﺎت ﻣﺴﺘﺪرك ﻣﻌﻠﻮم ﺷﻮد و ﺑﻪ اﻳﻦ ﺗﺮﺗﻴﺐ وﻳﮋﮔﻲ ﻫﺎي ﻣﻜﺘﺐ ﺣﺪﻳﺜﻲ ﺣﺎﻛﻢ آﺷـــﻜﺎر ﺷـــﻮد. ﺑﺎ ﺑﺮر ﺳﻲﻫﺎ و ﻣﻘﺎﻳ ﺴﻪ ﻫﺎي ﻻزم ﻣﻌﻠﻮم ﺷﺪ اﻧﺘ ﺴﺎب ﺗ ﺴﺎﻫﻞ ﺑﻪ ﺣﺎﻛﻢ در ﺗﺼــﺤﻴﺢ اﺣﺎدﻳﺚ ﻣﺴــﺘﺪرك ﺑﺎ اﺳــﺘﻨﺎد ﺑﻪ دﻻﻳﻠﻲ ﭼﻮن ﻛﻬﻮﻟﺖ ﺳــﻦ، ﺿﻌﻒ ﺣﺎﻓﻈﻪ و ﻣﻬﻠﺖ ﻧﺪا ﺷﺘﻦ ﺑﺮاي ﺗﻨﻘﻴﺢ ﻣ ﺴﺘﺪرك ﺑﻪ ﺧﺎﻃﺮ ﻓﻮت ﻣﻘﺒﻮﻟ ﻴﺖ ﻋﻠﻤﻲ ﻧﺪارد و ﻣﻲ ﺗﻮان ﮔ ﻔﺖ ﻗ ﺒﻞ از اﺳـــﺘ ﻨﺎد ﺑﻪ روا ﻳﺎت ﻣﺴﺘﺪرك ﺑﺎﻳﺪ ﺳﻨﺪ و ﻣﺘﻦ ﺑﺎزﺑﻴﻨﻲ ﺷﻮﻧﺪ. واژه ﻫﺎي ﻛﻠ ﻴﺪي: ﺣﺎﻛﻢ ﻧﻴﺸــــﺎﺑﻮري، ﻣﻜ ﺘﺐ ﺣﺪﻳﺜﻲ ﺣﺎﻛﻢ، ﻣﺴﺘﺪرك، ﺗﺴﺎﻫﻞ ﺣﺎﻛﻢ، اﻗﺴﺎم ﺣﺪﻳﺚ . ﻣﻘﺪﻣﻪ و ﻃﺮح ﻣﺴﺌﻠﻪ در ﺣﻮزة ﻋﻠﻢ اﻟﺤﺪﻳﺚ ﭘﮋوﻫﺶ ﻫﺎي ﻣﺘﻌﺪدي اﻧﺠﺎم ﺷﺪه اﺳﺖ. ﻳﻜﻲ از ﻣﻮارد ﻣﻬﻤﻲ ﻛﻪ ﺑﻪ ﻧﺴﺒﺖ ﺳﺎﻳﺮ ﺣﻮزه ﻫﺎ ﻛﻤﺘﺮ ﻣﻮرد ﺗﻮﺟﻪ ﻗﺮار ﮔﺮﻓﺘﻪ، ﺑﺮرﺳﻲ ﺷﻴﻮة ﻋﻤﻠﻜﺮد ﻣﺤﺪﺛﺎن و ﻣﻜﺘﺐ ﺣﺪﻳﺜﻲ آﻧﺎن اﺳﺖ. اﻳﻦ ﻣﻘﺎﻟﻪ درﺻﺪد ﺑﺮرﺳﻲ ﻣﻨﻬﺞ ﺣﺪﻳﺜﻲ ﺣﺎﻛﻢ ﻧﻴﺸﺎﺑﻮري در ﺗﺼﺤﻴﺢ و ﺗﻀﻌﻴﻒ رواﻳﺎت ﺑﻪ وﻳﮋه رواﻳﺎت ﻣﻮﺟﻮد در ﻣﺴﺘﺪرك ﺧﻮد اوﺳﺖ. ﻣﻲ ﺧﻮاﻫﻴﻢ ﺑﻪ اﻳﻦ ﺳﺆال ﭘﺎﺳﺦ داده ﺷﻮد ﻛﻪ ﻋﻤﻠﻜﺮد ﺣﺎﻛﻢ آﻳﺎ ﻣﻄﺎﺑﻖ ﺷــﻴﻮة ﺑﺨﺎري و ﻣﺴــﻠﻢ اﺳــﺖ ﻳﺎ از ﺷــﻴﻮة ﻋﻤﻠﻜﺮد آﻧﺎن ﺗﺨﻄﻲ ﻧﻤﻮده و ﺑﻪ اﺻﻄﻼح ﻣﺘﺴﺎﻫﻼﻧﻪ ﺑﺮﺧﻮرد ﻣﻲ ﻛﻨﺪ؟ ﺑﻪ اﻳﻦ ﻣﻨﻈﻮر آﺛﺎر ﺣﺪﻳﺜﻲ وي از ﺟﻤﻠﻪ ﻣ ﻌﺮﻓﺔ ﻋﻠﻮم اﻟﺤﺪﻳﺚ، اﻟﻤﺪﺧﻞ اﻟﻲ اﻻﻛﻠﻴﻞ، اﻟﻤﺪﺧﻞ اﻟﻲ اﻟ ﺼﺤﻴﺢ، اﻟﻤ ﺴﺘﺪرك ﻋﻠﻲ اﻟ ﺼﺤﻴﺤﻴﻦ و ﺗﺎرﻳﺦ ﻧﻴﺸــﺎﺑﻮر ﻣﻮرد ﺑﺮرﺳــﻲ ﻗﺮار ﮔﺮﻓﺘﻪ اﻧﺪ. در ﻣﻴﺎن آن ﻫﺎ ﻣﻮرد اول و دوم ﻣﻬﻢ ﺗﺮﻳﻦ اﺛﺮ در زﻣﻴﻨﺔ اﺻﻮل ﺣﺪﻳﺚ و ﻣﻮرد ﭼﻬﺎرم ﻣﻬﻢ ﺗﺮﻳﻦ اﺛﺮ در زﻣﻴﻨﻪ رواﻳﺎت ﻣﻨﻘﻮل ﻣﻲﺑ ﺎﺷﺪ. ﻓﺼﻠﻨﺎﻣﻪ ﻋﻠﻤﻲ « ﺗﺤﻘﻴﻘﺎت ﻋﻠﻮم ﻗﺮآن و ﺣﺪﻳﺚ » داﻧﺸﮕﺎه اﻟﺰﻫﺮا ( م ) ، ﺳﺎل 16 ، ﭘﻴﺎﭘﻲ 44 73 ﻣﺎ از ﻃﺮﻳﻖ ﻣﻘﺎﻳﺴــﺔ ﻣﻴﺎن اﻳﻦ آﺛﺎر ﺑﻪ دﻧﺒﺎل ﭘﻲ ﮔﻴﺮي روش ﺣﺪﻳﺜﻲ ﺣﺎﻛﻢ و ﻧﻴﺰ ﺑﺮرﺳــﻲ ﻣﻴﺰان ﺻﺤﺖ ﺗﺴﺎﻫﻞ ﺣﺎﻛﻢ در ﺑﺎب اﻏﻤﺎض از ﺿﻌﻒ ﻣﻮﺟﻮد در ﺳﻨﺪ ﻳﺎ ﻣﺘﻦ رواﻳﺎت و ﻧﻘﻞ آن ﻫﺎ در ﻣﺴــﺘﺪرك ﻣﻲ ﺑﺎﺷــﻴﻢ. ﻫﻤﭽﻨﻴﻦ ﺑﺎ ﺑﺮرﺳــﻲ آﺛﺎر ﺣﺎﻛﻢ درﻣﻲ ﻳﺎﺑﻴﻢ ﻛﻪ او در ﺑﺤﺚ از ﻣﺼـــﻄﻠﺢ اﻟﺤﺪﻳﺚ ﺗﻤﺎﻳﺰاﺗﻲ ﺑﺎ دﻳﮕﺮان دارد و ﺑﺮاﻳﻦ اﺳـــﺎس ﻣﻲ ﺗﻮان او را ﻣﺤﺪث ﺻـــﺎﺣﺐ ﻣﻨﻬﺠﻲ ﻣﺘﻤﺎﻳﺰ از دﻳﮕﺮ ﻣﺤﺪﺛﺎن داﻧﺴﺖ. ﺑﺮاي اﻳﻨﻜﻪ دﻗﻴﻖ ﺗﺮ روش او ﺑﺮرﺳﻲ ﺷﻮد ﻻزم اﺳﺖ ﺗﻤﺎﻳﻼت و ﮔﺮاﻳﺶ ﻣﺬﻫﺒﻲ وي ﻫﻢ ﺑﺮرﺳﻲ ﮔﺮدد ﺗﺎ در ﻧﻬﺎﻳﺖ ﺑﻪ ﻣﻴﺰان ﺻﺤﺖ اﺗﻬﺎم ﻣﺘﺴﺎﻫﻞ ﺑﻮدن او در ﺗﺼﺤﻴﺢ رواﻳﺎت و ﻋﻠﻞ وﻗﻮع ﺗﺴﺎﻫﻞ دﺳﺖ ﻳﺎﻓﺖ. روش اﻳﻦ ﻣﻘﺎﻟﻪ ﺗﻮﺻــﻴﻔﻲ - ﺗﺤﻠﻴﻠﻲ و ﻣﻨﺎﺑﻊ و ﺗﺤﻘﻴﻘﺎت ﺣﺪﻳﺜﻲ اﺳــﺘﻔﺎده ﺷــﺪه در اداﻣﻪ اﺷﺎره ﻣﻲ ﺷﻮد. .1 زﻧﺪﮔﻴﻨﺎﻣﻪ ﺣﺎﻛﻢ ﻧﻴﺸﺎﺑﻮري اﺑﻮﻋﺒﺪاﷲ ﻣﺤﻤﺪ ﻣﻌﺮوف ﺑﻪ ﺣﺎﻛﻢ ﻧﻴﺸـــﺎﺑﻮري1 ، ﻣﺘﻮﻟﺪ 321 (اﺑﻦ ﻋﺴـــﺎﻛﺮ، 1404 ق، ص 227 ) و ﻣﺘﻮﻓﺎي 2405 در 84 ﺳـــﺎﻟﮕﻲ در ﻧﻴﺸـــﺎﺑﻮر (ﺳـــﻤﻌﺎﻧﻲ، 1408 ق، ج1 ، ص 433 ) ﻣﻲ ﺑﺎﺷﺪ (ﺳﺒﻜﻲ، ﺑﻲ ﺗﺎ، ج4 ، ص 155 ؛ ذﻫﺒﻲ، ﺑﻲ ﺗﺎ، ج3 ، ص 1045 ). اول ﺑﺎر ﺑﻪ ﺳﺎل 330 در ﻧﻪ ﺳــﺎﻟﮕﻲ و ﺑﻌﺪ از آن در 334 از اﺑﻦ ﺣﺒﺎن اﺳــﺘﻤﺎع ﺣﺪﻳﺚ داﺷــﺘﻪ (ذﻫﺒﻲ، 1413 ق، ج 17 ، 17 ص 163 ؛ ﺳــﺒﻜﻲ، ﺑﻲ ﺗﺎ، 4 ج، ص 156) و در اداﻣﻪ در ﻃﻠﺐ ﺣﺪﻳ ﺚ ﺑﻪ ﺧﺮاﺳــﺎن، ﻣﺎوراءاﻟﻨﻬﺮ، 1 . ﺑﺮاي آﮔﺎﻫﻲ از زﻧﺪﮔﻲ ﻧﺎﻣﻪ ﺣﺎﻛﻢ ﻧﻚ: ﺳﺒﻜﻲ، ﺑﻲ ﺗﺎ، ج4 ، ص 155 ؛ ذﻫﺒﻲ، ﺑﻲ ﺗﺎ، ج3 :ج، ص 1039 ؛ ذﻫﺒﻲ، 1413 ق، ج 17 ، ص 162 ؛ ذﻫﺒﻲ، 1415 ق، ﺣﻮادث ﺳﺎل 420- 401 ، ص 122 ؛ ذﻫﺒﻲ، 1382 ق، ج3 ، ص 608 ؛ ﺑﺮوﻛﻠﻤﺎن ، 1382 ق، ج3 ، ص 215 ؛ ﻓﺎرﺳﻲ، 1362 ش، ص5 ؛ اﺑﻦ اﺛﻴﺮ، 1357 ق، ج1 ، ص 162 ؛ ﺳﻤﻌﺎﻧﻲ، 1408 ق، ج1 ، ص 432 ؛ اﺑﻦ ﻋﻤﺎد، ﺑﻲ ﺗﺎ، ج3 ، ص 176 ؛ اﺑﻦ ﻋﺴﺎﻛﺮ، 1404 ق، ص 227 ؛ ﺑﺴﺘﺎﻧﻲ، ﺑﻲ ﺗﺎ، ج1 ، ص 411 ، ﻣﺪﺧﻞ اﺑﻦ اﻟﺒﻴﻊ؛ اﺑﻦ ﺧﻠﻜﺎن، 1392 ق، ج4 ، ص 280 ؛ وﺟﺪي، ﺑﻲ ﺗﺎ، ج2 ، ﻣﺪﺧﻞ ﺑﻴﻊ؛ اﺑﻦ ﺟﻮزي، 1415 ق، ج 15 ، ص 109 ؛ اﺑﻦ ﺟﺰري، 1352 ق، ص 184 ؛ ﺧﻄﻴﺐ ﺑﻐﺪادي، 1417 ق، ج3 ، ص 93 ؛ ﺧﻠﻴﻠﻲ، 1409 ق، ج3 ، ص 851 ؛ اﺑﻦ ﻛﺜﻴﺮ، 1408 ق، ج 11 ، 11 ص 409 ؛ ﺳﺰﮔﻴﻦ، 1412 ق، ج1 ، ص 454 ؛ دﻫﺨﺪا، ﻟﻐﺖ ﻧﺎﻣﻪ دﻫﺨﺪا، ﻣﺎده اﺑﻦ اﻟﺒﻴﻊ و ﺣﺎﻛﻢ ﻧﻴﺸﺎﺑﻮري؛ آﻏﺎﺑﺰرگ ﻃﻬﺮاﻧﻲ، 1391 ق، ج2 ، ص 167 ؛ ﺧﻮاﻧﺴﺎري، 1392 ق، ج7 ، ص 342 ؛ ﺻﺪر، 1411 ق، ص 294 ؛ ﻣﺪرس، 1374 ، ج 7 ، 7 ص 427 ؛ اﻣﻴﻦ، 1403 ق، ج9 ، ص 391 ، اﻓﻨﺪي، 1401 ق، ج5 ، ص 447 و ج7 ، ص .72 2 . ﺧﻠﻴﻠﻲ (ﺷﺎﮔﺮد ﺣﺎﻛﻢ) در اﻻرﺷﺎد (ج3 ، ص2 85 ) ﺳﺎل وﻓﺎت ﺣﺎﻛﻢ را 403 ﻫﺠﺮي ﻣﻲ داﻧﺪ. 74 ﻣﻘﺎﻟﻪ ﻋﻠﻤﻲ ـ ﭘﮋوﻫﺸﻲ: « ﺑﺮرﺳ ﻲ ﻳرو ﻜﺮد ﺣﺎﻛﻢ ﻧﻴ ﺸﺎﺑﻮر ي در ﺗﺼﺤ ﺢﻴ و ﺗﻀﻌ ﻒﻴ اﺣﺎد ﺚﻳ » ﻋﺮاق و ﺣﺠﺎز ﺳﻔﺮ ﻧﻤﻮده اﺳﺖ (ذﻫﺒﻲ، 1413 ق، ج 17 ، ص 163 ). وي ﻧﺰد ﺻﺪﻫﺎ اﺳﺘﺎد ﮔﺎﻫﺎً داراي ﻋﻘﺎﻳﺪ و ﻣﺬاﻫﺒﻲ ﻣﺘﻔﺎوت ﺑﺎ ﺧﻮد ﺣﺎﻛﻢ، ﻣﺜﻞ اﺣﻨﺎف، ﻛﺮاﻣﻴﻪ3 ، ﻋﻠﻮﻳﺎن و ﻣﺸـــﺎﻳﺦ ﺻﻮﻓﻴﻪ4 ﺗﻠﻤﺬ ﻧﻤﻮده اﺳﺖ (ذﻫﺒﻲ، 1413 ق، ج 17 ، ص 163 ). ). درﺑﺎرة ﺣﺎﻛﻢ ﮔﻔﺘﻪ ﺷــﺪه ﻛﻪ از ﻋﻠ ﻤﺎي ﺻــﻮﻓﻴﻪ اي اﺳــﺖ ﻛﻪ ﺑﺮاي رﺷــﺪ زﻫﺪ ﺑﻪ ﻧﺸــﺮ رواﻳﺎت ﺿﻌﻴﻒ و ﻣﻮ ﺿﻮع اﻗﺪام ﻧﻜﺮد (ﺣﺎﻛﻢ ﻧﻴ ﺸﺎﺑﻮري، 1418 ق، ج1 ، ص 52 ). در دوران ﺣﺎﻛﻢ ﺳﻤﺎع اﻏﺎﻧﻲ ﺻﻮﻓﻴﺎﻧﻪ و ﭘﺎﻳﻜﻮﺑﻲ در ﺑﺴﻴﺎري از ﺧﺎﻧﻘﺎه ﻫﺎ رﺳﻢ ﺷﺪه ﺑﻮد (ﺻﻔﺎ، 1332 ش، ج1 ، ص 221 ) و ﺑﻨﺎ ﺑﻪ ﻧﻘﻞ اﺑﻦ ﺟﻮزي ﮔﻮﻳﺎ ﺣﺎﻛﻢ ﺑﻲ ﻣﻴﻞ ﺑﻪ ﺷﻨﻴﺪن اﻳﻦ ﻧﻮاﻫﺎ ﻧﺒﻮده و ﺻ ﺪاي ﻫﺰاره ﺧﻮاﻧﻨﺪة زن ﻣﺤﺠﺒﻪ را اﺳﺘﻤﺎع ﻛﺮده اﺳﺖ (اﺑﻦ ﺟﻮزي، 1403 ق، ص 235- 234 ؛ ﺣﺎﻛﻢ ﻧﻴﺸـــﺎﺑﻮري، 1375 ق، ص -34 33 ). اﻳﻦ ﻋﻤﻞ ﺣﺎﻛﻢ ﺑﺎ ﻣﻔﺎد رواﻳﺎت ﺗﺤﺮﻳﻢ اﺳـــﺘﻤﺎع آواز زن ﻧﺎﻣﺤﺮم ﺳـــﺎزﮔﺎر ﻧﻴﺴـــﺖ (ﺗﺮﻣﺬي، 1403 ق، ج3 ، ص 335 ؛ ﺣﺎﻛﻢ ﻧﻴﺸـــﺎﺑﻮري،ﺑﻲ ﺗﺎ، ج 4 ، 4 ص 515 ؛ ﺻﺪوق، 1362ش ، ص 501 ). ﭼﻮن ﻣﺪﺗﻲ ﻣﺘﻮﻟﻲ اﻣﺮ ﻗﻀﺎوت ﺑﻮده وي را ﻟﻘﺐ اﻟﺤﺎﻛﻢ دادﻧﺪ.5 او ﻫﻤﭽﻨﻴﻦ ﻧﻘﺶ ﺳﻔﻴﺮ ﻣﻴﺎن دو دوﻟﺖ ﺳﺎﻣﺎﻧﻲ ﺳﻨﻲ ﻣﺬﻫﺐ و آل ﺑﻮﻳﻪ ﺷﻴﻌﻲ را داﺷﺘﻪ و در ﻣﺮاﺳﻼت ﺷﺎن از وﺟﻮد او ا ﺳﺘﻔﺎده ﺷﺪه ا ﺳﺖ (اﺑﻦ ﺧﻠﻜﺎن، 1392 ق، ج4 ، ص 281 ؛ ﺣﺎﻛﻢ ﻧﻴ ﺸﺎﺑﻮري، 1375 ، ص 35- 34.( 34.( 3 . ﻛﺮاﻣﻴﻪ ﭘﻴﺮوان اﺑﻮﻋﺒﺪاﷲ ﻣﺤﻤﺪ ﺑﻦ ﻛﺮام از ﭘﺎرﺳﺎﻳﺎن ﺳﻴﺴﺘﺎن ﻣﻲ ﺑﺎﺷﻨﺪ. اﻳﻨﺎن ﻓﺮﻳﺐ زﻫﺪ و ورع اﺑﻦ ﻛﺮام را ﺧﻮردﻧ ﺪ، ﻛﻪ ﻫﻤﮕﻲ از ﺳﻴﺴﺘﺎن اﺧﺮاج و ﺑﻌﺪﻫﺎ ﺧﻮد ﺑﻪ ﭼﻨﺪﻳﻦ ﮔﺮوه ﺗﻘﺴﻴﻢ ﺷﺪﻧﺪ (رازي، ق 1356 ، ص ).67 ).67 4 . ﻧﻚ: ذﻫﺒﻲ، 1413 ق، ج 16 ، ص 25 ؛ ﺳﻤﻌﺎﻧﻲ، 1408 ق، ج1 ، ص 74 و ج2 ، ص 314- 313 ؛ اﺑﻦ ﺟﻮزي، 1415 ق، ج 14 ، ص 176 ؛ ذﻫﺒﻲ، 1415 ق، ﺣﻮادث ﺳﺎل 400- 380 ، ص 290 و ﺣﻮادث ﺳﺎل 420- 401 ، ص 124 ؛ ﻓﺎرﺳﻲ، 1362 ش، ص .6 5 .
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