Sahihain ke Majrooh Rawi: Rijal ke Naqideen aur Hady al-Sari mein Ibn Hajar ka Difa

Woh Shakhs Jise Dhoka Na Diya Ja Saka

Baghdad, hijri teesri sadi. Sheher ke muhaddiseen ne suna ke naujawan Muhammad bin Ismail al-Bukhari sheher mein aaye hain, to unhon ne ek khula imtihan tayyar kiya. Das ulama mein se har ek ne das das hadeesain leen, jaan boojh kar un ke matan aur sanadein aapas mein badal deen, aur bhari majlis mein yeh sau ulti-pulti riwayatein un ke samne parheen. Har ek ke jawab mein Bukhari sirf yehi kehte rahe: "La a'rifuhu" — "Main ise nahin jaanta." Majlis ke aam log samjhe ke woh nakaam ho gaye. Phir woh pehle sawal karne wale ki taraf mure aur har badli hui riwayat usi tarteeb se dohrayi jaise parhi gayi thi — aur phir har matan ko us ki sahih sanad se jor diya, poori sau ki sau. Khateeb Baghdadi ne yeh waqia Tarikh Baghdad mein darj kiya hai aur Ibn Hajar ne apni sharh ke muqaddime mein ise pasandeedgi se naqal kiya hai. Tareekh ka faisla usi majlis jaisa raha: Bukhari ki al-Jami al-Sahih aur us ke pehlu mein Muslim ki Sahih, Ahl-e-Sunnat ke haan sab se oonche taaq par rakhi gayeen.

Koi chhe sadiyan baad, Mamluk daur ke Qahira mein, Ibn Hajar Asqalani ne wohi muqaddima likha — Hady al-Sari, jo Fath al-Bari ka darwaza hai — aur us ki nawein fasl ko ek hairan-kun kaam saunpa: huroof-e-tahajji ki tarteeb se un rawiyon ka register jo Sahih Bukhari ke andar maujood hain magar khud isi riwayat ke fan-e-naqd-e-rijal ke aimma ne un par jarh ki thi. Yeh fehrist taqreeban teen sau naamon tak pahunchti hai. Sahih Muslim ke liye bhi aisa hi ek daftar maujood hai, jahan aiteraz khud Imam Muslim ki zindagi hi mein uthe. To sawal mez par hai: Quran ke baad sab se sahih do kitabon mein aise rawi kaise maujood hain jinhein khud fan-e-jarh-o-tadeel ne zaeef kaha?