اقتباس
اقتباس المشاركة الأصلية كتبت بواسطة محمد سني 1989 مشاهدة المشاركة
اضافة :

ينكر Andreas Gِrke الدكتور ما روي من روايات ضعيفة فيما يتعلق بمسالة زواج النبي صلى الله عليه وسلم من ام المؤمنين زينب بنت جحش رضي الله عنها و يبني خطا الانكار على عدة اسباب:
1. ان اوائل المؤرخين كابن اسحاق و موسى بن عقبة رحمهما الله لم يذكرانها في السيرة
2. ان مصدر الروايات المذكورة في القصة ترجع الى اقوال مفسرين في بداية الى منتصف القرن الثامن الميلادي وليست منقولة عن شهود عيان و هي محاولة منهم لتشبيه زواج النبي محمد صلى الله عليه وسلم من زينب رضي الله عنه بما نسب الى النبي داود صلى الله عليه وسلم مع امراة اوريا الحثي في الكتاب المقدس و حاشاه( عبد الرحمن بن زيد بن اسلم الضعيف و سليم مولى الشعبي الضعيف ومقاتل بن حيان الضعيف )
3. ان السياق القراني لا يذكر اي من التفاصيل المثارة في هذه المسالة
4. ان الروايات التي ترجع الى شهود عيان لا تذكر ايا من هذه التفاصيل


ثم يختم ان الاعتماد على ما يعرف بcriteria of embarrassment معيار الخجل لا ينفع هنا لوجود احتمالات اخرى مثل تقريب صورة النبي عليه الصلاة و السلام و سيرته من سيرة انبياء العهد القديم وفوق ذلك وجود الدوافع العقائدية لنسبة هذه الاخبار للنبي عليه الصلاة و السلام اذا اخذنا بعين الاعتبار مسالة الحوارات التي كانت جارية حول عصمة النبي صلى الله عليه وسلم في القرون الهجرية الاولى
و يذكر انه على حول القرن التاسع الميلادي صارت هذه الرواية نظرا لتداولها بين المفسرين و اشتهارها


نقرا من Between History and Exegesis: the Origins and Transformation of the Story of Muhammad and Zaynab bt Gahs
Andreas Gِrke
Arabica, T. 65, Fasc. 1/2 (2018), pp. 31-63 (33
pages)
h the other hand, a number of recent publications, focusing mostly on the tical tradition, have highlighted the parallels between this story and the cal story of David and Bathsheba (2 Sam 1). Peter Jensen was the first to the attention to a number of significant parallels between the biogra-; of David and Muhammad and concluded that the biography of the latter nodelled on that of the former:26 He did, however, not include the story avid and Bathsheba. This comparison was then done in detail by Ze'ev ten, who identified a large number of parallels.27 The most relevant for
urpose are neatly summarised by Maghen:
The temporal and spiritual leader of his community inadvertently catches sight of his loyal servant's wife in a state of undress, while the servant himself is absent from home. He is enraptured by her, and in the denoue-ment, the woman becomes the leader's wife and her first husband is martyred on the battlefield.28
Maghen himself admits that there are also significant dir two stories,29 and other scholars likewise pointed to the the story of Zayd, Zaynab, and Muhammad and other bi
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been noted,31 and they have led Powers do argue that the entire story is a lite-fiction, a fabula, invented to support the doctrine of Muhammad bei ast prophet.32
see two conflicting arguments in place here. Based on the criterion arrassment one has to assume that the stor about the encounter betwe Munammad and Zavnab is historical, as it presents Muhammad in such a ne gative light that it cannot have been invented by Muslims. On the other hand, the parallels between the stories of Muhammad and Zaynab on the one side, and David and Bathsheba on the other could best be explained by a literary adaptation. Is it a matter of personal taste which of these arguments is more vised Zayd to keep his wife or what he concealed within himself. We also do st learn why Zayd eventually did divorce Zaynab. But we are provided with eason for the marriage between Muhammad and Zaynab: to allow men to arry divorced women of their adopted sons.


Is it possible to establish when and where this tradition was brought into circu-n? And what can this tell us about the historicity of the events narrated? nswer these questions, we need to closely examine the evidence that we for the circulation of this tradition.
t us first turn our attention to the biography of the Prophet, the sira or izi literature. If the early Muslims found this to be a memorable event de life of their prophet, there should be evidence for it in the biographical ture on Muhammad. But there is little mention of it. There is a tradition ar in its outline to the one quoted above in Yünus b. Bukayr's (d. 199/815) ision of In Ishâg's (d. 150/767) biography of the prophet, in the chapter e wives of the prophet. 38 In Bukayr in his recension added material from
- authorities to the traditions he relates from In Ishنq, and he could thus iably be regarded as an author of his own right. 39 The tradition in ques-ton is among those that In Bukayr does not relate from In Ishنg, but rather on the authority of Abْ Salama, the mawla of al-Sa'bi from al-Sabi (d. between 103/721 and 110/728)….. If we take a closer look, we can see that the tradition does not seem to have featured in the biography of the Prophet before the end of the and/8th or the beginning of the 3rd/gth century. Thus, the most important author of a biography of a Prophet, In Ishنg, who died in 150/767, does not mention the marriage at all it does not occur in any recension of his work -, although he relates the stories of some other marriages of Muhammad, such as those with kadiga, Safiyya bt Huyayy, and Maymüna. The story is also never traced back any of the early authorities in the field, such as Aban b. 'Utman, Surahbil Said, 'Urwa b. al-Zubayr, Sa'd b. al-Musayyab, Wahb b. Munabbih, Asim b. mar, In Sihab al-Zuhri, 'Abd Allah b. Abi Bakr, or Müsa b. 'Ugba. It is only ound the beginning of the 3rd/gth century that this tradition finds entry into de biography of Muhammad. Apparently, it was first only discussed in bio-aphical reports about the wives of the prophet. This is also where we can nd it in the Kitab al-Muhabbar of Ibn Habib (d. 245/860), who tells the story ath a similar outline,42 and in al-Baladun's (d. 279/892) Ansab al-Asraf, who res a short account of the incident.43 It seems that only from al-Tabari's time ward was the story included in the accounts of Muhammad's life himself.
Let us next turn to the legal literature and the major hadit collections. le have seen that the Quranic verse seems to indicate that the marriage of Muhammad to Zaynab is linked to the permission to marry divorced wives of adopted sons. But adoption was abolished altogether in the emerging Islamic community supposedly around the time this verse had been revealed…. me versions of this hadit also implicitly link it to the revelation of Kor thout, however, citing it: they state that Zaynab, after Zayd divorced he Ter waiting period had passed, did not want to marry Muhammad before re ceiving a hint from God, but then Muhammad received a revelation. The hadit aO
continues with describing the wedding celebration and the revelation of
#3. 53. This tradition is always traced back through Sulayman b. al-Mugira Tabit from Anas (d. ca 91/709-93/711).46 Another widespread tradition re-that Zayd complained about Zaynab, but Muhammad told him to keep wife, on which occasion Kor 33, 37 was revealed. This tradition is traced through Hammad b. Zayd from Tabit from Anas.47 There is one version is hadit that also includes the story of the encounter between Zaynab and ammad. It can only be found in Ahmad b. Hanbal's (d. 241/855) Musnad, 48 this also seems to be the earliest occasion where the story of the encounter feen Muhammad and Zaynab is related in the hadit corpus. In this ver-Muhammad comes to Zayd's house and sees Zaynab, before the hadit tinues in line with the other variants -with Zayd complaining about nd the revelation of Kor 33, 37. As all the other versions relate the hadit witout the encounter, it seems likely that this addition was introduced by Mu'ammal b. Ismail (d. 206/822), the transmitter between Hammad b. Zayd and Ahmad b. Hanbal, in particular as Mu'ammal states that he does not re-member whether this part belonged to the hadit or wher of Hammad…. In summary, the story of the encounter between Muhammad and Zaynab is completely absent from the legal literature, it is only mentioned very rarely in the hadit, and not before the beginning of the 3rd/gth century, and it does not include any discussion of the legal issues involved. It likewise only emerges in the biography of the Prophet at the beginning of the 3rd/gth century, and none of the early authorities in the field transmit it. We can thus exclude the possi-bility that the tradition in question emerged in either the field of the biography of the Prophet or in the legal literature. ….. he general outline of the story in the various traditions on the topic a iscussions of the early exegetes is quite similar, but there are some n differences between these versions. Thus in some versions, Zayd is pi sent when Muhammad visits his house 61 while in other versions he is out lot verious reasons and Muhammad encounters Zavnab alone 62 In some vari. ants, Muhammad enters the house,63 in others, he catches a glimpse of her while waiting outside,64 in yet others it is just said that he saw her, without any indication when or where this happened.65 In some versions, Zaynab is fully clothed,66 while in others she is more or less uncovered.67 Many more ences could be adduced here, for example, whether Muhammad and ab engage in a conversation or not, how, if this is the case, Zayd learns it, and how he then reacts. Similarly, there are different accounts about
Muhammad hid in his mind -sometimes this is said to be the fact that
ad fallen in love,68 or that he wishes that Zayd might divorce her,69 or
e would marry Zaynab should Zayd divorce her.70
de most important difference between the various versions, however, is the h for the separation of Zayd and Zaynab. In some versions, the marriage is
uly disrupted before Muhammad sees Zaynab71_- the reasons provided in cases include Zaynab's arrogance due to her higher social background or
harp tongue. In other versions, it is the encounter between Muhammad
aynab which causes the disruption and is the reason why Zayd wants
Lo divorce Zaynab.72 What all versions-with one exception?3_- have in com-
mon, though, is Muhammad's response to Zayd's request for divorce with the
words "Keep your wife to yourself, and fear God, which we can also find in the Qur'نn. …. The correspondence in wording together with the observations that these
traditions only appear late- and seldom- -outside the field of Qur'نnic exe-
gesis and that at least some of the persons (such as Ibn Wahb or al-Kalbi), who figure in the lines of transmission are known for their interest in exegesis, allows us to conclude that this story in fact is not based on a recollection of
actual events, but rather on exegetical speculation. that is the case, we may wonder where the additional in formation comes We can find an answer to this question in the early exegesis as well, amely in the discussion of the verse immediately following our verse. Kor 33, dads: "There is no fault in the prophet, touching what God has ordained for
-God's wont with those who passed away before; and God's command-t is doom decreed."
Te have seen that the earliest Muslim source to record the tradition of the aunter between Muhammad and Zaynab is Mugنtil b. Sulayman's commentary on Kor 33, 37. In his commentary to the following verse, Mugنtil then vs a parallel to David, with whom God had dealt similarly: just as God had
›ught David together with Uriah's wife (Mugatil does not mention the wife's ame, Bathsheba), he also brought together Muhammad with Zayd's wife. Al-Raibi in his Tafsir seems to have made the same connection, if we trust later commentators who relate this on the authority of al-Kalbi and Muqatil.74 The explicit connection of the story of Muhammad and Zaynab with that of David and Bathsheba thus stands at the very beginning o
tion with the Qur'نnic verse in question. And the ‹ Page right ( ])
and Bathsheba contains the element that we fin
Muhammad's marriage with Zaynab, but not in the Qur'نn, namely the sich he scarcely clad or naked wife of another man. According to th m 11), King David saw Bathsheba bathing when he walked on the alace one day, and he found her to be very beautiful. There are in fa ramber of episodes in the life of Muhammad that seem to have been it. by biblical or non-biblical stories about David.75 While a direct modelling of Muhammad's biography on that of David cannot be proven in this instance, it seems very likely that the story of David's encounter with Bathsheba at least was influential in shaping the story of Muhammad's encounter with Zaynab,76…. If we take together the statements from the Qur'نn and the information on Zayd and his wife about which there is a consensus between the different Muslim and non-Muslim sources, the following points appear to have some historical basis: Zayd indeed seems to have been the adopted son of Muhammad. The name of Zayd's wife is less certain, as neither the Qur'نn nor the earliest non-Muslim sources say anything about it. However, there seems to be a consensus in all Muslim sources that her name was Zavnab, and there is little reason to doubt this information. At some point, Zayd wanted to divorce his wife, but Muhammad was against this separation as he was afraid of the public reaction to this. Nevertheless, Zayd divorced her and Muhammad subsequently married her. This was justified by reference to a change in the status of adopted sons, or rather their divorced wives. The motivation behind these actions, however, remains in the dark for us- just as it had been for the early commentators. ….


nally, this study showed that the criterion of embarrassment has to be with care. A negative or embarrassing presentation of Muhammad in the ces does not necessarily imply that the underlying account must be his-rical. In the case studied here, the embarrassing story seems to have been introduced to the Muslim tradition only in the first part of the and/8th century probably aided by the qussas and commentators of the Qurنn Muqنtil b. man and al-Kalbi, drawing from biblical lore. This does not mean, how-that every story in the life of Muhammad that shows parallels to biblical les must have its origin in these. Whether this is the case or not can only ecided in each individual instance with a thorough analysis of the sources.































وصلى الله على سيدنا محمد و على اله وصحبه وسلم
اقول في هذا رد على من يحاول الاستشهاد بتعدد الطرق اذ انها قاعدة ليست على اطلاقها و الرواية هنا لا يمكن إرجاعها إلى زمن النبي عليه الصلاة و السلام
كلام فاضي لان قاعدة تعدد الطرق ليس على إطلاقه دائما فبعض هذه الروايات لا يمكن تعضيد بعضها البعض لشدة الضعف كما ان معظمها مراسيل ضعيفة
نقرا من تمام المنة القاعدة العاشرة
((من المشهور عند أهل العلم أن الحديث إذا جاء من طرق متعددة فإنه يتقوى بها ويصير حجة وإن كان كل طريق منها على انفراده ضعيفا ولكن هذا ليس على إطلاقه بل هو مقيد عند المحققين منهم بما إذا كان ضعف رواته في مختلف طرقه ناشيءا من سوء حفظهم لا من تهمة في صدقهم أو دينهم وإلا فإنه لا يتقوى مهما كثرت طرقه وهذا ما نقله المحقق المناوي في "فيض القدير" عن العلماء قالوا:
"وإذا قوي الضعف لا ينجبر بوروده من وجه آخر وإن كثرت طرقه ومن ثم اتفقوا على ضعف حديث: "من حفظ على أمتي أربعين حديثا"1 مع كثرة طرقه لقوة ضعفه وقصورها عن الجبر خلاف ما خف ضعفه ولم يقصر الجابر عن جبره فإنه ينجبر ويعتضد".
وراجع لهذا "قواعد التحديث" ص 90 و "شرح النخبة" ص 25.
وعلى هذا فلا بد لمن يريد أن يقوي الحديث بكثرة طرقه أن يقف على رجال كل طريق منها حتى يتبين له مبلغ الضعف فيها ومن المؤسف أن القليل جدا من العلماء من يفعل ذلك ولا سيما المتأخرين منهم فإنهم يذهبون إلى تقوية الحديث لمجرد نقلهم عن غيرهم أن له طرقا دون أن يقفوا عليها ويعرفوا ماهية ضعفها والأمثلة على ذلك كثيرة من ابتغاها وجدها في كتب التخريج وبخاصة في كتابي "سلسلة الأحاديث الضعيفة".))