عنوان

حاکم نیشابوری و المستدرک علی الصحیحین (با تاکید بر اخبار مناقب)

فارسی

حاکم نیشابوری و المستدرک علی الصحیحین (با تاکید بر اخبار مناقب)

علیرضاحیدری نسب

پایگاه اطلاع رسانی حوزه

1389

Abstract: Hakim Nayshabouri is one of the great sunni narrators who lived in Nayshabour in the fourth century, a time regarded as the golden period of hadith. This research begins with an introduction, after which it reviews the domain of hadith in Nayshabour from a politico – religious view and Hakim's life, and, then, mentions the names of Hakim's works about Sahihayn and touches on the motive for his writing the Mustadrak, the method he used in revising the narrations, other people's opinion of his Mustadrak and a comparison between the Mustadrak and Sahihayn. This research reviews the narrations about the virtues (manqib) which, due to their direct relationship with the acceptability of statemen, were considered of special importance and were subject to alteration. It also explores narrators' positions concerning the act of narrating the virtues, the effects of giving special attention to such virtue on people's religious life, the pathology of narrating the virtues and the results of the deviation of this type of narrations. Then, the condition of the chains of transmission of the Mustadrak, introduction to the narrators who, in Hakim's view, have related abundantly, a through study of the chains of transmission of a number of accounts are clarified. The last section of this research is concerned with the texts and contents of the narrations about the virtues included in the Mustadrak. First, an examination is made of the virtues of the Household of the Prophet, peace be upon them, and the originality of these virtues becomes clear by taking a look through the different books that mention the virtues and the proofs confirming this fact. After that, the virtues of the Quraysh, the Qurayshi distinguished figures (the ten people granted glad tiddings), the Umayyads and Abbasids are examined. The end of this section sheds light on the virtues of the helpers (ansar) and the priority of their virtues over those of the Quraysh. The discussion confirms that both

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