Ibn Abi Shaybah(رحمه الله)

 

Musannif Ibn Abi Shaybah ka maqam aur khususiyat:

 

Musannif Ibn Abi Shaybah ko Kitab Al Kutub, Deewan Al Dawaween aur Jame’ Al Jawame’ kaha jata hai. Ye Fiqh-e-Islami ka bil Umoom aur ahle Kufa ki Fiqh ka bil khusoos aik beshqeemat Khazana hai.
Fiqh-e-manqool mein koi doosri kitab iske barabar nahi. Musannif Ibn Abi Shaybah vo munfarid kitab hai jisme Ulama ke Fiqhi aqwaal ko mukammal Sanad ke sath jamaa kiya gya hai aur ye is kitab ki sabse badi khusoosiyat hai. Musannif Ibn Abi Shaybha chunke Fiqhi riwayat ki Jame’ hain is liye Khateeb Baghdadi ne isey “Al Ahkam” aur Ibn An Nadeem ne “Al Sunan” ka naam diya hai.

Dar haqeeqat ye kitab Kutub-e-Hadees ki teenon qismon Musannif, Ehkaam aur Sunan mein shumaar ki ja sakti hai. Musannifaat-e-Hadees mein Musannif Ibn Abi Shaybah ki qadr-o-manzilat ka andaza is baat se lagaya ja sakta hai ke jab Kutub-e-Islamia mein “Sahab Al Musannif ” ka lafz aata hai to us se murad Ibn Abi Shaybah hi hote hain. Ye kitab Hadees, Tareekh, Akhlaq, Mawa’z aur Raqaiq mein apne muallif ke Ilmi tabahurr ki gawah hone ke saath saath Ibadat, ma’mlaat, Jihad, Zuhad aur Khauf-e-khuda mein aslaaf ke Fiqh aur un ke manhaj-e-Ifta’ par raushni daalti hai. Imam Ibn Abi Shaybah ko Tadween-e-Hadees ke maidan mein “As sabiqoon Al awwaloon” mein shumaar kiya jata hai. Unhone apni kitab teesri sadi Hijri ke shuru mein taaleef farmayi aur ye zamana-e-Hadees ki tadween-e-aam ka Ibtidayi zamana hai.
Imam Ibn Abi Shaybah ne apni kitab ko Fiqhi abwab par tarteeb diya hai, us ki wajah se kitab se istifada aasaan ho gaya hai. Unhone Ahadees-o-aasaar se Fiqhi masail ka istimbaat karke unhe tarajim mein bayan kar diya hai. Musannif Ibn Abi Shaybah ko Fiqh-e-Muqarin ya Fiqh Al Khilaf jaisi kitabon ki fehrist mein bhi shumaar kiya jata hai kyun ke unhone us mein un riwayaat ko jama kiya jo mukhtalif Arbaab-e-Mazahib ka mustadal hen.

Ye Kitab-e-hadees ki Isnaad aur mutoon ke baare mein apne muallif ki yagaana-e-rozgaar maharat aur be misaal Ilmi wus’at ka munh bolta suboot hai. Kyun ke us mein Imam Ibn Abi Shaybah ne kisi riwayat mein maujud za’id alfaaz aur us ki sanad ya matan mein rawiyon ke ikhtilaf par raushni daali hai.
Wo baaz auqaat aik Hadees ko mukhtalif tarq (طرق) se laate hain jis ki wajah se Hadees ko quwwat hasil hoti hai.

Kitab ki husn-e-tarteeb aur Jamaal-e-ta’leef intihayi mutassir kun hai. Allama Ramhurmuzi farmate hain:

“Kufi muhaddiseen mein Ibn Abi Shaybah ka imtiyaz ye hai keh unhone abwab ki kasrat, tarteeb ki umdagi aur taleef ke nazm-o-nasq ko apni kitab ka laazmi juz banaya hai.” (21)

Musannif Ibn Abi Shaybah ke muhaqqiq Sheikh Muhammad Awwama ne is kitab ki ek ajeeb-o-ghareeb khususiyat bayan ki hai, jo asr-e-hazir ke musalmanon ke liye apne andar bohat se duroos samaaye huye hai, Muhammad Awwama raqm taraz hain:

“wa dirasatu ‘an ibraz janib mahum min jawanib Al salaf fi ta’aamulahum ma’a ba’zuhum Al ba’z feema yakhtalifoon feehi: mata yash’tadoon feema yakhtalifoon, wa mata yatasamahoon, wa kayifa kana ihtaramuhum la raa’ Al akhireen.”

“Is kitab mein Islaf-e-Ummat ki zindagiyon ke mukhtalif goshon ka zuhoor hota hai, khaas taur par hamein pata chalta hai ke wo bahimi ikhtilaaf ki surat mein aik doosre ke sath kaisa bartao rakhte they. Ikhtilaaf ki soorat mein kin mamlaat mein sakhti karte aur kin mumlaat mein narmi aur tasamuh se kaam lete they. Aik doosre ki raye ka ehtaraam bhi un ka shewa tha.” (22)

Allama Ibn Katheer ka darja zel jumla Musannif Ibn Abi Shaybah ki azmat-o-jalalat ke shaan ko bayan karne ke liye kafi malum hota hai, farmate hain:

“lam yusannif ahadun mislahu qatt la qablahu wala ba’dahu.”
“Aisi kitab na us se pehle kabhi likhi gayi na baad mein.” (23)

Musannif Ibn Abi Shaybah ko us ke musannif ke taqaddam zamani-o-taqaddam rutbi ki bina par Ahadees-o-aasaar ki Ummahat ul kutub mein shumaar kiya jata hai. Aksar riwayaat ki isnad, isnad-e-‘aliya hai. Wo us kitab mein apni ya apni shuyookh ki a’araa ko zikr karne ke bajaye apne shuyookh se upar ke ahle Ilm ki a’araa ko zikr karte hain. Musannif Ibn Abi Shaybah mein aayaat-e-ehkaam ki tafseer ka bohoat bada zakheera maujood hai. Fazil musannif ne mutabe’aat aur mushahid ka ehtamaam kiya hai aur mutoon ke darmiyan paye jane wale farq ki nishandahi bhi ki hai. Aam taur se asaar ko mukarrar zikr nahin karte, albatta agar us se matan ya sanad mein koi fayeda maqsud ho to mukarrar zikr karte hain.

 

Imam Ibn Abi Shaybah ka manhaj:

 

Musannif Ibn Abi Shaybah bhi doosri Musannifaat ki tarah mar’foo, mauqoof aur maqtoo’ teenon tarah ki riwayat par mushtamil hain. Tamaam riwayaat ko isnaad ke saath bayan kiya gaya hai, isnaad ki ta-saheeh aur tanawwo ka ehtemam kiya gaya hai. Aksar riwayaat Fiqhi mauzuaat se mutalliq hain. Lekin baaz abwab ka talluq Aqeedah, Seerat un-Nabi, Raqa’iq, Tarikh, Fazail aur Fiqhi a’araa par radd se bhi hai. Tamam nusoos-o-riwayaat ko kutub-o-abwab mein taqseem kiya gaya hai.

Imam Ibn Abi Shaybah ke Manhaj-e-Tadween ko Ulama-e-Hadees ne Qabil-e-tehseen qarar diya hai. Jama-e-ahadees ke sath sath tadween-o-tasneef ki khubsurti ne is kitab ki ahmiyat mein kayi guna izaafa kiya hai. Imam Ibn Abi Shaybah ke manhaj ko yahan darja zel nuqaat ki surat mein paish kiya jata hai.

1) Imam Ibn Abi Shaybah ne is kitab ko Kutub-e-Fiqhiya ki tarteeb par tasneef kiya hai. Unhone har kitab mein kayi Abwab darj kiye hain aur har baab ke zel mein bohat se nusoos laye hain. Aik baab mein Ahadees aur Aasaar ko khaas tarteeb se nahi laye, kabhi baab ko Hadees-e-Mar’foo se shuru karte hain phir sahab karaam aur Taba’een se manqool marwiyaat ko zikr karte hain. Kabhi baab ko taba’een ke aasaar se shuru karte hain, phir Sahaba Karaam ke manqool aasaar naqal karte hain phir hadees se mar’foo ko laate hain aur kabhi aqwal ko qa’il ke zamane ki ri’ayat ke baghair makhloot bhi zikr karte hain.

2) Imam Ibn Abi Shaybah aik baab ke tehet zyada se zyada riwayaat ko jama karne ki koshish karte hain, wo sahih riwayaat ko lane ka iltizaam nahin karte, albatta mauzoo’ riwayaat se bachne ka ehtemaam karte hain.

3) Abwaab ki kasrat, Musannif Ibn Abi Shaybah ke imtiyazaat mein se hai. Unhone abwab saazi mein is qadar mubaalghe se kaam liya hai ke baaz auqaat kisi masle ke ek qaul ke liye bhi baab bandha hai. Maslan Kitab ul Taharah ka ek baab hai: “Man kaana yuraa Al masah ‘ala Al ‘amaama” us ke baad ek baab hai: “Man kaana la yuraa al masah alayhima wa yumsaho ‘ala ra’sihi” isi tarah Kitab Al Salat mein aik baab hai: “at tasleem fis sajdatu iza qara’har rajulu” aur us ke baad hai: “man kaana la yuslamu min as sajdatu” Ibn Abi Shaybah ke is usloob ki wajah se un ke abwab ki ta’daad 5494 tak ja pohanchi hai. Bila shubah ye un ke Ilm-e-Fiqh aur Ilm-e-Hadees par gehre ‘uboor ki daleel hai. Ibn Abi Shaybah ke is usloob par aitraaz bhi uthaye gaye hain aur kaha jata hai ke unhone abawab bandi mein diqqat aur baareek beeni ko paish-e-nazar nahi rakha.

4) Imam Ibn Abi Shaybah ne tamaam ahadees ko mukhtalif kutub aur abwab mein taqseem kiya hai. Isi tarah Hadees ke ma’ani ko samajhna zayda aasaan ho jata hai.

5) Wo har kitab ko “Bismillahir Rahmanir Raheem” se shuru karte hain.

6) Baaz kitabon ko shuru karte huye Basmalah ke saath durood shareef ka bhi izaafa kiya hai, jaise Kitab-ul-Fazail, Kitab-ul-Jihad, Kitab-ul-Zuhd, Kitab-al-rad a’la AbumHanifa aur Kitab-al-Jamal.

7) Baaz kitabon ke shuru mein Basmalah darj nahin ki jaise, Kitab-al-Azaan wal Iqamah, Kitab-Al-Salawaat, aur Kitabun Nikah waghaira.

8) Wo kitab ke baad tarjumatul baab zikr karte hain lekin Musannif ke aksar hisse mein saath lafz “baab” nahin likhte balke yun kehte hain: Ma yaqoolur rajulu iza dkhala al khala, ma ja’a fil hass ‘ala as sadqatah, zikr Sa’d Bin Abi Waqaas. Baaz jagah lafz baab likha hai jaise: baab fil muhafizate ‘ala al wudu wa fadlihi.

9) Baaz jagah sirf lafz “baab” likhte hain, tarjumatul baab nahin likhte. Aisi surat mein baab ke unwan ka faisla usme aane waali riwayaat se hota hai. Jaise Kitab-ul-Iman mein ek jagah sirf lafz baab zikr kiya hai aur us mein un riwayaat ko zikr kiya hai jo a’amaal-e-Saliha ke zariye Iman mein izafe aur bure amaal ki wajah se Iman mein kami par dalalat karti hain.

10) Ghareeb-ul-hadees ke maani bayan karte hain.

11) Imam Ibn Abi Shaybah ki aksar Isnad “Isnad-e-a’liya” hain. ‘Aali sanad muhaddiseen ke yahan khaas muqaam rakhi hai. aslaaf us ko bohat ahmiyat dete they aur baaz auqaat ‘ulu-e-sanad ke liye door daraaz ka safar kiya karte they.

12) Muallif ne Tarq-e-Tahammul ka ehtemaam kiya hai aur sanad mein raawiyon ke ikhtilaaf ki nishandahi bhi ki hai.

13) Ibn Abi Shaybah ki zikr kardah aksar ahadees maqtoo’ hain. Isi wajah se Ibn-e-Hibaan ne unhe maqtoo’ ahadees ka sab se bada Hafiz qaraar diya hai. (24)

14) Musannif Ibn Abi Shaybah mein bohat se mursal, mauqoof aur maqtoo’ riwayaat hain jin se Fiqh-e-Khilaaf ko samajhne mein bohat madad milti hai aur Fiqhi ikhtilafaat ka muqaarna aur taqaabul aasaan ho jata hai.

15) Wo Ahadees ko mukhtalif abwaab mein mauzoo ke mutabiq mukarrar bhi zikr karte hain. Baaz auqaat usi sanad se aur baaz auqaat kisi doosri sanad se.

16) Imam Ibn Abi Shaybah ne ahadees-o-aasaar ko matan ke bajaye Isnad ki haisiyat se jama kiya hai, jaisa ke aslaaf ka ma’mool raha hai.

 

Imam Ibn Abi Shaybah ke Imam Abu Haneefa par radd ki Ilmi haisiyat:

 

Imam Ibn Abi Shaybah ne apni Musannif ki jild 20 mein aik mustaqil Kitab Imam Abu Haneefa ke radd ke liye makhsoos ki hai. Jis ka unwaan unhone “Kitab-ul-Radd ‘Ala Abi Haneefa” rakha hai aur us ke shuru mein likhte hain:

“Haaza ma khaalafa bihi Abu Haneefata al asar al lazi ja’a ‘an Rasul Allahi sallallahu alayhi wasallama” (25)

“Un masail ka bayan jin mein Abu Haneefa ne Rasul Allah sallallahu alayhi wasallam ki Hadees ke khilaaf raye di hai.”

Is baab mein Imam Ibn Abi Shaybah ne 125 aise masail Fiqhiyya ka zikr kiya hai jin mein un ke baqol Imam Abu Haneefa ne hadees Nabawi ki mukhalefat ki hai. Tareeqa-e-taleef ye hai ke wo kisi aik masle ke tehet chand ahadees, jin mein mauqoof, mursal aur munqatea har qism ki ahadees hoti hain, zikr karte hain aur aakhir mein Imam Abu Haneefa ki raye zikr karte hain.

Iman Ibn Abi Shaybah ki jalaalat-e-Ilmi aur muhaddisana baseerat ke tamaam tar aitaraaf ke bawajood ghair janib daar aur haqeeqat pasand muhaqqiqeen ki raye mein is baab mein Imam Abu Haneefa ke saath Insaaf nahi kiya gaya . Un 125 masail mein kuch masle aise hain jin mein Imam Abu Haneefa ke paas bhi hadees hai aur ye hadees Imam Ibn Abi Shaybah ki bayaan kardah Hadees ke muqable mein ba-wajooh qawi hai. Kuch masail mein fehm-e-hadees ka farq hai, yaani un masail mein Imam Abu Haneefa ne bhi us Hadees ko paish-e-nazar rakha hai magar un ke nazdeek us hadees ka mafhoom us mafhoom se mukhtalif hai jo Imam Ibn Abi Shaybah ki samajh mein aaya hai. Kuch masail mein Hadees qubool karne ki sharayet ka farq hai. Kuch masail aise hain jin mein Imam Ibn Abi Shaybah ne Imam Abu Haneefa ki taraf jo raye mansoob ki hai daraasal wo na un ki raye hai na un ke shagirdon ki.

In hi wujuhaat ki bina par ahle Ilm ne Imam Ibn Abi Shaybah ke is baab ko khaas ahmiyat nahi di hai. Balke ahnaaf ke alawa baaz shawafe’ ne bhi Imam Abu Haneefa ka difa’ karte huye Imam Ibn Abi Shaybah ko radd kiya hai. Hafiz Muhiuddin al Qarshi al Hanafi ne “Ad darar al muneefata fir radd ‘ala Ibn Abi Shaybahta ‘an Abi Haneefa” ke naam se ek kitab likhi aur ‘Allama Qasim Qatloobagha ne bhi ek kitab is baab ke radd mein likhi thi, lekin ye donon kitabein ab mafqood hain. ‘Allama Muhammad Yusuf al Salehi ne “Uqood al jamaan fi manaaqib Abi Haneefata an Numaan” mein ijmaali taur par Imam Ibn Abi Shaybah ki is baab ka tanqeedi jayeza liya hai aur Imam Ibn Abi Shaybah ke eterazaat ko ghair zaruri qaraar dia hai. Yaad rahe ke ‘Allama Muhammad Yusuf al Salehi ek Shafa’i ‘aalim the. Musannif Ibn Abi Shaybah ke is makhsus baab ke radd mein ek jaame’ tehqeeq ‘Allama Zahid Hasan Kausari (mutawaffi: 1371 Hijri) ki hai. Jis ka naam “Al nukt at tareeqata fit- tahaddasa ‘an rudood Ibn Abi Shaybah ‘ala Abi Haneefata” hai.

Ye kitab taqreeban 300 safhaat par mushtamil hai aur is ko Al Maktabata al azhariyata ne shaaya kiya hai. Is kitab mein ahnaaf ki taraf se Musannif Ibn bn Abi Shaybah ke us baab ke bharpoor jawab ke sath sath Fiqh-e-Hanafi ki thos aur Ilmi bunyadon par raushni dali gayi hai.

Muhaqqiq Musannif Ibn Abi Shaybah, Muhammad ‘Awwama ne mazkoorah kitab ko shuru karte huye haashiye mein Musannif ke ek nuskhey ke haashiye mein darja ye iqtibaas naqal kiya hai:
“La yakhfa ‘ala min ‘arafa mazhabal Imam Abi Haneefa RadiAllahu anhu anhu an kaseeran
mimma yunsub ilayhe wa yaz u’mu feehi innahu khaalafa an Nabi sallallahu alayhi wa sallama bihi: Ghairu man afaqa li ma zhabihoo, fafhama wa la takun min al halikeen.” (26)

Imam Abu Haneefa rahmatullah alayhi ke maslak aur un ki Fiqhi a’araa se aagaah shakhs ke liye ye baat dhaki chhupi nahin hai ke aisi bahot si a’araa jo Imam Ibn Abi Shaybah ne un ki taraf mansoob ki hain aur ye ta’assur diya ke unhone Hadees-e-Rasool Sallallahu alayhi wa sallam ki mukhalifat ki hai, wo a’araa Mazhab-e-Hanafi ke muwaafiq nahi hain. Is baat ko achhi tarah samajh lijiye aur apne liye tabahi ka saamaan na kijiye.

 

Musannif Ibn Abi Shaybah ke makhtootaat:

 

Muhaqqiq Musannif Ibn Abi Shaybah Muhammad “Awwama ko be panah mehnat aur koshish ke baad Musannif Ibn Abi Shaybah ke jo Makhtootaat hasil huye hain unki tadaad 14 hai. Unhone Muqaddama-e-Tehqeeq mein un makhtootaat ka tafseeli tarruf karaya hai. Un Makhtootaat ka ijmaali tarruf kuch yun hai:

1) Nus’khatu ash Sheikh Muhammad Abid Al Sindi Al Hanafi (1287 Hijri): Ye Makhtoota pehle Madina Munawwara ke maktaba e Mahmudia mein tha aur ab Turki mein hai. Us ke nasikh Muhammad Muhsin bin Muhsin Al zaraqi rahmatullah alayhi hain.

2) Nus’khatu ash Sheikh Muhammad Murtuza Az Zubaidi al Hanafi (1205 Hijri): Ye Makhtoota Qahira mein Sheikh Muhammad Murtuza Zubaidi ke paas tha. Unhone Ihya Uloom Ad Deen ki shar’h likhte huye is se bohat istifada kiya hai. Phir us makhtootey ko Tawns muntaqil kiya gaya aur ab wo Tawns mein hi hai. Is Makhtootey ki ek copy Jamiatul Imam Muhammad bin Saud ki library mein bhi maujood hai. Is ke nasikh ka naam “Yusuf bin Abdul Lateef Harani Hanbali” hai. Muhammad Awwama ne us nuskhe ko Musannif Ibn Abi Shaybah ke intihayi mu’tamad nuskhon mein shumaar kiya hai.

3) Nus’kha e ber jhund Pakistan: Ye nuskha Pakistan ke ilaqe Ber Jhund ki library mein maujood hai. Is nuskhe ke shuru mein likha hai ke ye ‘Allama Shamsul Haq Azeem Aabaadi ke nushkhe se 1317 Hijri mein naql kiya gaya hai. Jabke us ke aakhir mein likha hai ke ise sheikh Muhammad Abid Sindi ke nuskhe se 1327 Hijri mein naqal kiya gaya hai. Sheikh Muhammad Abid ke nuskhe ki Tarikh e kitabat 1229 Hijri hai.

4) Nuskhatu Murad Mullah: Ye nuskha Istanbul mein maktabatu Murad Mullah mein maujood hai.

5) Nuskhatu Ahmad As saalis: Is nuskhe ki sirf chaar jilden (kitab al jumuatu ke aakhir se kitab ul adab ke aakhir tak) maujood hain. Tarikh e naskah aur nasikh ka naam maujood nahi hai.

6) Nuskhatul ba yazeed: Ye nuskha bhi na-mukammal hai aur is mein musannif ka sirf ek tihaai hissa dastyaab hai.

7) Nuskhatu al ashraf barsabai: Sultan Ashraf Abu Nasr (722-841 Hijri) ka ye nushkha bhi na-mukammal hai aur is ki kitabat ki Tarikh Rajab 713 Hijri darj hai.

8) Nuskhatu noor Usmania

9) Nuskhatul maktabata as sa’eediyata, Hyderabad, Deccan.

10) 11) Zahiriyya ke do nuskhe 12) 13) 14) ko Barlik e teen nushkhe

 

Tehqeeqaat aur tab’aat:

 

Musannif Ibn Abi Shaybah ka sab se qadeem matboo’a nuskha, Al daar Al Salafiyya, Hindustan se 1399 Hijri mein Mukhtar Ahmad Nadvi ki tehqeeq ke saath shaaya hua tha. Phir 1409 Hijri mein use daar Al taj, Beirut ne Kamaal Yusuf Al Hoot ki tehqeeq ke saath shaaya kiya. Baad azan Maktabatur Rushd ne bhi isi nuskhe ko shaaya kiya tha. 1409 Hijri mein hi Beirut ke Maktaba Darul Fikr ne Sa’eed Muhammad Lihaam ki tehqeeq ke saath Musannif Ibn Abi Shaybah ko shaaya kiya. 1416 Hijri mein Beirut ke Dar-ul-Kutub al Ilmiya ne Muhammad Abdus Salaam Shaheen ki tehqeeq o taleeq ke saath shaaya kiya.maktaba ur rushud ne 1425 hijri me ahmed bin abdullah aljamatu or muhammad bin ibraheem al heedan inki tahqeeq k sath ek bar phir mussanif ko shaya kia .

Musannif Ibn Abi Shaybah ke hawale se sab se zyada zakheem, baseet aur daqeeq Ilmi mehnat Halb (Shaam) ke mash-hur muhaqqiq aur naqqaad Muhammad Awwama (paidaish: 1940) ne ki hai. Muhammad Awwama ne is Ilmi tehqeeq par 15 saal ka taweel arsa sarf kiya hai. (28) unki is tehqeeq, taleeq aur fahaaris saazi ke baad Musannif Ibn Abi Shaybah 1427 Hijri mein Dar Qurtuba, Beirut se 26 jildon mein shaaya hui hai. Pehli jild ke shuru muhaqqiq Muhammad Awwama ka mabsoot muqaddama hai jis mein unhone Musannif aur Sahab-e-Musannif ka tafseeli tarruf karane ke saath saath apne tehqeeqi kaam ki nau’iyat aur tareeqa e kaar par raushni daali hai. Muhammd Awwama ki Musannif Ibn Abi Shaybah par tehqeeq darja e zel khususiyaat par mushtamil hai:

1) Musannif Ibn Abi Shaybah ke tamaam maujood makhtootaat ka tarruf
2) Baareek beeni aur ehtiyaat ke saath makhtootaat ka bahimi taqaabul
3) Makhtootaat ke bahimi farq ka zikr aur durust tareen kalimat tak rasayi ki har mumkin koshish, un ki un koshishon ke nateeje mein nussaakh ki taraf se barpaa hone waali tehreef aur aghlaat ki nishaandahi bhi ho gayi hai.
4) Ahadees ke kalimaat mein paye jane wale tasamuhaat ki mustanad kitabon ki madad se ta-saheeh.
5) Mar’foo ahadees ki mutabe’at ke zikr ke saath mukammal takhreej aur hadees ke hukm (Sahih, Hasan, Zaeef) ka bayan.
6) Mar’foo ahadees ke raawiyon par jirah-o-ta’deel
7) Ghareeb aur nadir alfaaz ki wazaahat.
8) Musannif mein aane wali Aayaat, Ahadees-o-aasaar, Isnaad aur ash’aar ki fahaaris.

Musannif Ibn Abi Shaybah par hone wale tehqeeqi kamon mein Jamiyah Ummul Qura’, Makkah Mukarramah se PhD satah ka ek maqala ba-unwan “zawaid Musannif Ibn Abi Shaybah ‘Ala al kitab as sitta min al ahadees al mar’foo’a (min bidayata kitab al iman ilan nihayata kitab az zuhad)” hai. Maqaala nigaar ka naam Yusuf Muhammad Ilmi aur nigraan ka naam Dr Muhammad Ahmad Yusuf Al Qasim hai. Ye maqaala 1422 Hijri mein likha gaya. Mumkin hai ke kitab Al Zuhad se aakhir kitab tak bhi is nau’iyat ka kaam ho gaya ho, lekin raaqim ko us tak rasaai haasil na ho saki.

Isi tarah 1424 Hijri mein Jamiatul Imam Muhammad bin Sa’ud al Islamia ke Kulliyat Usool Al Deen se PhD ka ek maqaala ba-unwan “Al Ahadees wal aasaar al mu’allaqata bi-masail al Iman wassahabatu fi Musannif Ibn Abi Shaybahta tarteeban wa dirasatu aqadiyyah” likha gaya. Maqaala nigaar ka naam Tariq bin Abdur Rahman aur nigraan ka naam Dr Aamir Yaseen Al Najjar hai.

 

Hurf-e-aakhir

 

Ahadees ki jama-o-tadween mein Muhaddiseen ke tareeqa-e-kaar mein do giroh hamein milte hain. Baaz Muhaddiseen to aise hain jinhone Ahadees ko apni kitab mein zikr karne se pehle us ke mayaar ki khoob achhi tarah jaanch padtaal ki hai, unhone qubool-e-hadees ke liye kadi sharayet muqarrar ki hai aur jo hadees un ki sharayet par poori nahi utri use Ilm mein hone ke ba-wajood apni kitab mein darj nahin kiya. As’haab be Sih’hah Sitta ka shumaar Muhaddiseen ki usi jama’at mein hota hai.

Muhaddiseen ka doosra giroh wo hai jis ne Ahadees-o-aasaar ke mayaar ke bajaye miqdaar ko ahmiyat di hai, unhone wo tamam Ahadees-o-aasaar apni kitabon mein jama kar diye hain jo unke Ilm mein aaye aur un tak puhnche hain. In Muhaddiseen ka maqsad riwayaat ko jama karke Ummat tak muntaqil karna tha, unhone “tanqeeh o tafteesh” ki zimmedari baad mein aane walon par chhod di hai. Imam Ibn Abi Shaybah ka shumaar doosri qism ke muhaddiseen mein hota hai, lihaza Musannif Ibn Abi Shaybah se istifada karne ke liye zaroori hai har riwayat ko qubool karne se pehle us ki riwayat aur diraayat ki sehat aur durusti janne ka ehtemaam kar lia jaye. Is silsile mein Musannif Ibn Abi Shaybah ke muhaqqiqeen ki khidmaat bil-umoom aur Muhammad Awwama ki khidmaat bil-khusoos qabil-e-tehseen hai. Agar is usool ko saamne na rakha gaya to Musannif mein aane waale chand aasaar-o-waqe’aat qaari ke liye uljhan ka bayes ban sakte hain.

 

REFERENCE:

Book: ‘MUSANNAF IBN ABI SHAIBAH’ (Urdu)

Mutarjim: ‘Moulana Mohammad Awais Sarwar.