به گزارش اداره روابط عمومی پژوهشگاه فرهنگ و اندیشه اسلامی، نشست علمی گزارشی از احادیث عرفانی توسط گروه عرفان پژوهشکده حکمت و دین پژوهی پژوهشگاه، روز سهشنبه مورخ ۲۱ شهریورماه جاری با حضور اساتید و صاحبنظران این حوزه در قم برگزار شد.
در ابتدای این نشست حجت الاسلام و المسلمین استاد علی صدرایی خویی به عنوان ارایه دهنده ضمن توضیح پیرامون چگونگی شکلگیری کتاب “میراث حدیث شیعه” در ۲۱ جلد و آماده شدن جلد ۲۲ این مجموعه و تعداد رسالات عرفانی کتب یادشده گفت: کتاب عرائس الحدیث شیخ روزبهان بقلی شیرازی در دو بخش(بخش اول در دفتر دوم و بخش دوم در دفتر هشتم) میراث حدیث شیعه منتشر شده است. کتاب رزوبهان بقلی شیرازی در ابتدا توسط استاد علی امینی نژاد و سپس بنده با یک مقدمهای در نرم افزار مجموعه آثار مورد بحث قرار داده شده و از جایگاه رزوبهان در قرن ششم و همچنین به تآثیرگذاری افکار ایشان بر امثال عطار، مولوی، کرمانی و حافظ اشاره کردهام.
این استاد عرفان حوزههای علمیه به شرح ۳۷۶ حدیث عرفانی از احادیث نبوی پرداخته و افزود: برخی از این احادیث فقط در منابع و مصادر شیعی، برخی فقط در منابع و مصادر اهل سنت و برخی نیز در هر دو منابع و مصادر شیعی و سنی وجود دارد و ۱۹ حدیث نیز هیچ مصدری برایشان یافت نشد.از جمله مواردی که در خصوص این کتاب(عرائس الحدیث روزبهان) مطرح است، این بود که تنها یک نسخهاش را در کتابخانه مرحوم آیتالله العظمی مرعشی نجفی یافتهاند و نسخه دیگر نبود تا تصحیح نیز صورت بگرد.
در ادامه این نشست علمی حجت الاسلام و المسلمین دکتر محمدجواد رودگر به عنوان ناقد گفت: چون ماهیت نشست گزارشی بوده و نظر یا نظریهای در خصوص احادیث عرفانی ارایه نشده و هدف این جلسه نیز نبود، بنابراین نقدی از این سنخ صورت نمیگیرد و امیدوارم که نشستی با همین هدف نیز برگزار گردد.
وی همچنین افزود: منطق تشخیص و تنظیم احادیث عرفانی در کتاب میراث حدیث شیعه و کتاب عرائس الحدیث چیست؟ آیا از یک منطق و هندسه معرفتی خاصی تبعیت کرده یا بصورتی دیگر ارایه شدهاند؟
این استاد حوزه و دانشگاه با بیان چگونگی شناخت احادیث عرفانی از احادیث غیر عرفانی براساس معیارها و شاخصهها، گفت: چگونه باید بین احادیث اخلاق و عرفانی مرزبندی کرد و آنها را از هم بازشناخت؟ بخصوص با عنایت به اینکه رویکردهای مختلفی در تفسیر و فهم احادیث اخلاقی –عرفانی وجود دارد و ممکن است حدیثی از حیث الفاظ و معانی ظرفیت قهم ذومراتبی در همین خصوص داشته باشد.
رودگردر پایان تصریح داشت، مشکلات سندی و صدوری اکثر احادیثی که به احادیث عرفانی معروف و مشهورند را چگونه باید حل کرد؟ بخصوص با عنایت به اینکه جریانهای درونی و بیرونی متفاوت و متهافتی در این موضوع وجود دارد و برروی احادیث عرفانی از حیث فقه الحدیث، درایه و رجال حدیثی عرفانی نیز، کار چندان درخوری صورت نگرفته است.
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