Imam Ibn Khuzayma (رحمتہ اللہ)

 

Naam-o-Nasab:

 

Ilm-e-hadith ke is azeem ma’akhaz *”Sahih Ibn-e-Khuzayma”* ke muallif Imam Ibn-e-Khuzayma Rahimahullah hain.

Aap ka naam “Muhammad bin Ishaq bin Khuzayma” hai. Taaham aap ke dada ki taraf mansoob kar ke “Ibn-e-Khuzayma” keh diya jaata hai.

 

kuniyat: 

 

Aap ki kuniyat “Abu Bakar” hai. Aur aap ka Ism-e-mansoob “Nishapoori” hai.

Imam Ibn-e-Khuzayma Rahimahullah ke mash-hoor alqaab Imam-ul-Aa’imma aur Faqeeh-e-Aafaq hain.

 

Wiladat:

 

Imam Ibn-e-Khuzayma Rahimahullah safar-ul-muzaffar ke maheene mein *223* Hijri mein Nishapoor mein paida huye.

 

Rehlat Ilmi:

 

Aap ne kam umri mein mash’hoor muhaddis Ishaaq bin Rahwiyyah Rahimahullah se ahadith ka sama’a kiya, lekin unke hawala-e-ahadith riwayat nahi ki hain. Kyun ke yeh Sama’a kam umri ke zamane ka hai.

Apne walid ki targheeb per Imam Ibn-e-Khuzayma Rahimahullah ne pehle Quran-e-majeed hifz karne ki sa’adat hasil ki aur phir uske baad Ilm-e-hadith ki talab main nikal khade huye. Unhone bohot se Bilaad wa Imsaar ka safar kiya aur akaabir muhaddiseen se ahadith ka Sama’a kiya.

 

Tilamazah:

 

Imam Ibn-e-Khuzayma Rahimahullah sey ahadith riwayat karne walon ki tadaad bhi bahut zyada hai. Imam Zahabi Rahimahullah ne ” سیر اعلام النبلاء” mein yeh baat zikr ki hai ke Imam Bukhari Rahimahullah, Imam Muslim Rahimahullah ne Imam Ibn-e-Khuzayma Rahimahullah se ahadith riwayat ki hain, lekin unke hawale se manqool riwayat ko “Sahihain” mein zikr nahi kiya hai.

Imam Ibn-e-Khuzayma Rahimahullah ke sab se numayan aur mumtaz shagird Imam Abu Hatim Muhammad bin Habban Tameemi Basti Rahimahullah hain, jo “Sahih Ibn-e-Habban” ke muallif hain. Unhone apni “Sahih” mein Imam Ibn-e-Khuzayma Rahimahullah ke hawaale se kam-o-baish *315* riwayaat naqal ki hain. Jin mein se zyadatar riwayaat wo hain, jinhen Ibn-e-Khuzayma Rahimahullah ne apni “Sahih” mein naqal kiya hai.

Ilm-e-hadith ke aham maakhaz “Al mustadrak Al Sahihain” ke muallif Imam Abu Abdullah Muhammad bin Abdullah Hakim Nishapoori Rahimahullah ne bhi ek waaste ke saath Imam Ibn-e-Khuzayma Rahimahullah se kam-o-baish *97* riwayaat naqal ki hain.

Isi tarah Imam Daar Qutni Rahimahullah ne apni “Sunan” mein Imam Ibn-e-Khuzayma Rahimahullah ke hawale se *13* riwayaat naqal ki hain. Albatta aham haqeeqat yeh hai ke “sihah sitta” ke muallifeen mein se kisi ek ne bhi Imam Ibn-e-Khuzayma Rahimahullah se koi riwayat naqal nahi ki. Halaan ke Ibn-e-Khuzayma “Sihah sitta” ke taqreeban tamam muallifeen ke ham asar hain. Isi tarah Imam Ibn-e-Khuzayma Rahimahullah ne bhi “Sihah sitta” ke muallifeen main se kisi ek se bhi koi riwayat naqal nahi ki.

Imam Ibn-e-Khuzayma Rahimahullah ahle-ilm ka bohat zyada khayal rakhte the. Wo apna maal o daulat ahle-ilm per kharch karte the, taake tulba’a dunyawi zarooriyaat se beparwah ho ker yaksooi ke saath Ilm hasil kar saken.

Ahl-e-Ilm ney Imam Ibn-e-Khuzayma Rahimahullah ki azmat-e-shaan ka aitraaf kartey huye unhen bharpoor khiraaj-e-tahseen pesh kiya hai.

Ibn-e-Habban Rahimahullah kehte hain:

“Main ney aisa koi shakhs nahi dekha jo ”Sunan” se Ibn-e-Khuzayma jitni waqfiyat rakhta ho. Riwayaat kay alfaaz jisey azbar hon aur mustanad riwayaat aur un kay alfaaz main naqal hone wale izafe jis ki zubaan ki noq par hon”.

Imam Daar Qutni Rahimahullah kehte hain:

“Ibn-e-Khuzayma sbt the. Unki nazeer milna namumkin hai.”

 

Asatzah-e-karaam:

 

Imam Ibn-e-Khuzayma Rahimahullah ne sainkdon asaatzah sey istifada kiya, un ke zyada tar asaatzah wo hain, jo Imam Shafi’i kay barah-e-raast ya bil wasta shagird hain. Yahi wajah hai ke Imam Ibn-e-Khuzayma Rahimahullah ka rujhaan bhi fiqhi masael main Imam Shafi’i ke fiqhi nazaryaat ki taraf hai aur unhone apni is “Sahih” mein jaa bajaa Imam Shafi’i Rahimahullah ke maslak ki bharpoor tareeqey sey ta’eed ki hai aur us ke bar khilaf nazariya rakhne wale afraad per tanqeed ki hai.

Imam Ibn-e-Khuzayma Rahimahullah kaseer ul tasaaneef buzurg they. Imam Hakim Rahimahullah kay bayan k mutabiq unhone *140* kitaben yaadgaar chhodi hain, lekin un main se koi kitab hum tak naqal nahi ho saki. Isliye in kitabon ke hajam aur mauzoo kay bare main kuch kehna mushkil hai. Taaham muhaqqiqeen ne yeh baat bayaan ki hai kay Imam Ibn-e-Khuzayma ki yeh kutub baqaeda tasaaneef aur mukhtasir ajzaa yani rasa’el, dono shaklon mein hain.

Imam Ibn-e-Khuzayma Rahimahullah ki sirf do tasaaneef hum tak pohanch saki hain, aik “Kitab ut tawheed” jis ke barey main yeh kaha jata hai kay yeh dar’asal sahih Ibn-e-Khuzayma ka aik baab hai aur dusri “Sahih Ibn-e-Khuzayma” jo is waqt aap k hathon main hai, taaham yeh kitab bhi mukammal nahi hai. Iska kuch hissa dastyaab hua tha jise sha’ya kar diya gaya. Is ka tafseeli ta’aruf agle safhat mein hai.

 

Waffat:

88 baras ki bharpoor zindagi basar karne kay baad *2* zil qa’da, *311* Hijri mein Imam Ibn-e-Khuzayma Rahimahullah is dunya sey rukhsat ho gaye.

Kisi ne aap ke inteqal par marsiya kehte huye in ash’aar ki shakal main aap ki azmat ko khiraaj-e-tahseen pesh kiya.

*یا ابن اسحاق قد مضیت حمیدا*

   *فسقی قبرک السحاب الهتون*

       *ما توليت بل العلم ولى*

       *ما دفناك بل هو المدفون*

 

“Aey Is’haaq ke saahab zaade, aap qabil-e-ta’reef halat main dunya say rukhsat huye hain. Barasta hua baadal aap ki qabar ko sairaab kare. Aap ne munh nahi phaira balke Ilm ne munh pher liya hai. Hum ne aapko dafan nahi kiya, balke wuhi (Ilm) dafan hua hai.”

 

Sahih Ibn-e-Khuzaymah

 

Ahadith-e-mubarkah ka yeh muqaddas majmoo’a jo is waqt aap ke haathon mein hai yeh khaas-o-aam mein “ Sahih Ibn-e-Khuzaymah” ke naam se ma’roof hai.

Mukhtalif abwaab ke aaghaz main Imam Ibn-e-Khuzayma Rahimahullah ne khud yeh tasreeh ki hai ke yeh un ke murattab karda badi “Musnad” kay ikhtisar ka ikhtisar hai.

Imam Ibn-e-Khuzayma Rahimahullah kehte hain:

 

 *”مختصر المختصر من المسند الصحیح”*

 

“Mukhtasir ul mukhtasir min al musnad as sahih”.

 

Sahih Ibn-e-Khuzayma naam ka yeh majmoo’a zyada tar “Sahih” ahadith per mushtamil hai. Taaham is mein chand “zayeef” riwayaat bhi payi jati hain. Sahih Ibn-e-Khuzayma mukammal shakal mein hamare saamne maujood nahi. Aalam-e-arab k jin bhi idaaron ne is kitab ko shaaya kiya hai, unhone iska na mukammal hissa hi shaya kiya.

Imam Ibn-e-Khuzayma Rahimahullah ki is sahih mein Kitab ut Taharat, Kitab us Salaat, Kitab us Siyaam, Kitab uz Zakaat aur Kitab ul Manasik kay unwaan kay tehet riwayaat manqool hain.

Yani yeh tamam riwayaat Taharat, Namaz, Roze, Zakat aur Hajj kay barey main hain, taham hajj kay barey main riwayaat sey mutalliq baab na tamaam hai.

Imam Ibn-e-Khuzayma Rahimahullah ne Imam Shafa’i Rahimahullah kay jaleel-ul-qadar shaagird Imam Muzni Rahimahullah se bataur-e-khas Ilm-e-Fiqh sey istifada kiya hai. Yahi wajah hai ke unhone apni is “Sahih” mein zyada tar mukhtalif feeh Fiqhi masael main Imam Shafa’i Rahimahullah ki araa ki tayeed karne ki koshish ki hai.

Aur shayad Imam Muzni Rahimahullah sey istifadeh ka nateeja hai ke Ibn-e-Khuzayma tarajim-e-abwab main ahadith naqal karte huye. ”Mujmal” aur ”Munsal”, “Khas” aur “Aam” ki behes chhedte hain.

“Sihah Sitta” kay muallifeen main se kisi ney bhi yeh usloob ikhtiyar nahi kiya, taaham Ibn-e-Khuzayma kay jaleel ul qadar shagird Ibn-e-Habban ney apni “Sahih” main kisi hadd tak Ibn-e-Khuzayma kay usloob ki pairwi ki hai.

Imam Ibn-e-Khuzayma Rahimahullah ne tarajim-e-abwab main ‘Fiqhi masael mein apne nazaryati mukhalifeen ko ”tajar ilmi” sey mehroom aur Ilm-e-hadees mein “Baseerat” se mehroom qarar dete nazar aate hain, jiska bil wasta mafhoom yeh hai ke wo khud ko “متبحر” aur ilm-e-hadith mein “zabardast baseerat” ka hamil samajhte hain. In ke tarajim-e-abwab ka banazar-e-ghaa’er jayeza lene se yeh baat wazeh ho jati hai ke apne mu’aasir riwayati muhaddiseen ki tarah  Ibn-e-Khuzaym abhi ahnaaf ki Fiqhi nazarayat ke baare mein tahaffuzaat ka shikar hain.

Lekin Ibn-e-Khuzayma kay yeh tahaffuzaat hamare zamane ke naam nihaad Mutabieen-e-hadith ki tarah shatr-e-bey mahar nahi hai, balke Ibn-e-Khuzayma apne tamam tar Ilm-o-fazal k bawajood Imam Shafa’i Rahimahullah ke wabasta-e-daman nazar aate hain.

Ibn-e-Khuzayma ki ek khusoosiyat yeh hai kay inhone apni “Sahih” mein riwayaat ke alfaaz naqal karte huye rawiyun ke lafzi ikhtilaf ka ehtimam ke saath zikr kiya hai aur bataur-e-khas in riwayaat ke baare mein zyada tehqeeqat pesh ki hain, jin se saabit hone waale Fiqhi masayel mein Imam Shafa’i Rahimahullah ka nuqta-e-nazar ahnaaf ke muaqqaf se mukhtalif hai.

Kai muhaqqiqeen ne yeh baat bayan ki hai kay riwayaat ki Isnaad ki sehat ke aitbaar se Sahih Bukhari aur Sahih Muslim ke baad teesra darja Ibn-e-Khuzayma ka hai, lekin yeh hairaan kun baat hai ke Ibn-e-Khuzayma ko Sihah sitta ki baqi kutub ki tarah qabooliyat-e-aamma naseeb nahi ho saki, yahan tak ke is ke nuskhe dunya se napaid ho gaye. Purane waqton mein jin logon ne hadith ki mukhtalif kitabon se ahadith lekar ek jagah per ikatthi ki unhone Ibn-e-Khuzayma ke hawale diye hain, taaham Ibn-e-Khuzayma ki sharh ki shakal mein is ki koi khidmat ki gai Is baare mein koi maloomat hum tak nahi pohonch saki hai.

Taaham Sahih Ibn-e-Khuzayma Ilm-e-hadith ka aik aham ma’khaz hain.

Humare saamne is kitaab ka jo nuskha maujood hai wo, “Al Maktab Al Islami, Beirut” se do jildon main sha’ya hua hai.

Is nuskhe ki tehqeeq ki khidmat Dr. Muhammad Mustafa A’azami ne sar anjam di hai.

Fazil muhaqqiq ne baaz maqamaat per hawashi bhi tehreer kiye hain. Aur unhone matan mein mazkoor ahadith ki fanni haisiyat ki nishandahi ke liye Sheikh Nasir-ud-deen Albani Rahimahullah ki taraf muraji’at ki hai. Baaz maqamaat per Sheikh Albani ke ifadaat bhi tehreer kiye gaye hain.

Is nuskhe mein mazkoor riwayaat ki tadad *3079* hai, taham is mein mukarraraat shamil hain.

Kitab ke aakhir mein baaz mufeed fehristen bhi shamil-e-isha’at ki gayi hain.

REFERENCE:

Book: “Sahih Ibn-e-Khuzayma”

Tarjumah: Abu Al-Ala Muhammad Mohiuddin Jahangir