منهج الإمام البزار في التعامل معالتفرد في رواية الحديث ( من مسند أنس بن مالك إلى مسند أبي هريرة )

Abstract

This paper sheds light on the method adopted by Imam Abu Bakr Al-Bazzar in dealing with Tafarrud (Strangeness) in Hadith in his book al- Musnad(al Bahr al Zakhar). The paper goes quickly through the life of Imam Al- Bazzar, and takes a look on his al- Musnad. It talks also on the meaning of Tafarrud (Strangeness) in Hadith, and how other Muslim scholars and Hadith books dealt with it. The term Tafarrud (Strangeness) in a Hadith means reporting by only a single narrator at any stage of the Isnad. And most of what Al-Bazzar mentioned in his comments help us deal with narrators and chains of transmission and knowledge of the Al-Elal (flaws), their types and terminologies. Imam Al-Bazzar paid great attention to Tafarrud (Strangeness), to the extent that one who is familiar with his al- Musnad feels that Tafarrud is a major reason for composing al- Musnad. But Imam al-Bazzar did not see that Tafarrud (Strangeness) is a Ella (flaw) in itself, and this is the opinion adopted by most of scholars previous to him.

Through the examples that we cited in the article, we found that Al-Bazzar mentions the Tafarrud in narrations that are mainly flawed by either the Jarh (discreditation (of the narrator or for its inclusion of reprehensible words, or the narration is flawed in connection of the chain of narrators, the citation, or the ignorance of the narrator. We also found that Al-Bazzar mentions Tafarrud in authentic narrations due to the possibility that the Tafarrud is in the advanced course of narrators, or the probability that the single narrator is known as reliable and trusted, or the possibility of Tafarrud due to the follow-up or witness in other Isnads. Finally, we found Al-Bazzar keeps silent about narrations that are flawed by Tafarrud, just as he kept silent about narrations that are authentic and in which there is Tafarrud.

Attention to Imam Al-Bazzar and the issue of Tafarrud in the sciences of hadith is essential inaccepting and rejecting narrations, to distinguish trustworthy narrators from less credible ones, and to favor some scholarly opinions over others about Hadith narrators.