26. Imam Abu Bakr Bazzar [D: 292]

Imam Abu Bakr Bazzar (رحمه الله)

 

Naam-o-Nasab:

 

Abu Bakar Kuniyat, Bazzaar laqab aur Ahmad naam hai, silsila-e-nasab sirf dada tak malum hai yani Ahmad bin Umr bin Abdul khaliq.

Baaz ahle lughat ka bayan hai ki Bazzar teeli ko kehtay hain lekin Shah Abdul azeez Sahab farmatey hain:

” كسے تاکہ گنا کہ تخم فروشی کندوآں کس رادر لغت ہندی پنساری نامند”

 

Yani Bazzar takham farosh ko kaha jata hai jissay hindustani zaban mein pansaari kehtay hain.

 

Khandan-o-watan:

 

Qabeela azd ki aik shaakh Ateek se aapka khandani aur Basrah se watni talluq tha, isi Nisbat se Atki aur basri se mash-hoor huye.

 

Asaatzah:

 

Bazzar ke baaz asaatzah ke naam ye hain, Ibrahim bin Sayyed jauhari, Ismail bin Saif bindaar, Hasan bin Ali bin Rashid waasti, Abdul A’ala bin Hammad, Abdullah bin Muawiyah jamhi, Abdul Rahman bin fazeel bin maufaq, Umar bin Moosa, falaas, Mohammed bin Yahya bin Fayaz rumani, Hadba bin Khalid.

 

Talamizah:

 

Unkay baaz talamizah aur mustafaidain ke naam darj zel hain:

Abu Ahmad Asaal, Abu Bakar bin Salam, Abu Bakar bin muhandis, Abul Sheikh, Abul Qasim tibrani, Abul Hasan Ali bin Muhammad misri, Hasan bin rasheeq, Abdul baaqi bin Qaane’, Abdullah bin Hasan, Muhammad bin Ayyub bin Samoot, Muhammad bin Abbas bin najeeh.

 

Rehlat-o-safar:

 

Ibtidayi taleem ke zamanay ka safar malum nahi hota, albattah uska tazkirah milta hai ki aakhiri zamana mein unhone Ahadees ki nashr-o-isha’at ke liye Baghdad, Asfahaan aur Shaam waghairah ke safar kiye aur aik arsa tak un maqamaat par qiyam karke yahan ke talba aur shayeqeen ko hadees ki taleem detay rahe.

 

Hifz-o-saqaahat:

 

Muhaddiseen ne unkay fazl-o-kamal aur hifz-o-saqaahat ka in alfaaz mein aiteraaf kiya hai.

Abul Sheikh farmatey hain ki:

“Huffaz duniya mein aik vo bhi thay aur Ali bin Madeeni ke baad koi shakhs unse zyada hadeeson ka jaanne wala nahi guzra, Baghdad ke huffaz-o-muhaddiseen unke gird jama ho kar unse riwayatein qalam band karte thay.

Ibn Qataan ka bayan hai ki “Vo logon mein hadeeson ke sab se baday Hafiz thay”, Ibn Yunus aur Khateeb baghdaadi ne bhi unkay hafizay ka khususiyaat ke saath tazkirah kiya hai, Abu Yusuf Yaqub bin mubarak farmatey hain ki ماراءيت ابنل من البزار ولا احفظ Khateeb Zahabi aur Sahab mughni ne unko Siqah wa sadooq qarar diya hai aur Imam Daraqutni ne unki tauseef-o-satayish bhi ki hai aur unko Siqah bhi bataya hai, Abu Awanah ne apni Sahih mein unse hadees naqal ki hai.

 

Wafaat:

 

Bazzar ne 292 Hijri mein Shaam ke mash-hoor shahar Ramlah mein Jahan wo hadees ki taleem-o-isha’at ke liye tashreef le gaye the, inteqal kiya, Ibn Qaane’ne 291 Hijri san wafaat bataya hai magar pehla qaul sahih hai.

 

Aulad:

 

Unkay aik farzand Abul Abbas Muhammad ka zikr milta hai jo namoor muhaddis thay aur Imam Daraqutni aur Ahmad bin aur jaise mashahir fan ne unse kasab-e-faiz kiya tha.

 

Musnad:

 

Fan hadees mein Bazzar ke kamaal ka saboot musnad ki jama wa taleef hai, Musnad mein unki do kitabein thi, Al Musnad Al Kabeer Al muallil uska naam Al bahrul awakhir bhi hai aur dusri musand sagheer, Kabeer mein hadeeson ke ulal aur makhfi ashaab qaadha ke mutalliq bhi behes-o-kalaam kiya gaya hai, isiliye usko kutub muallil mein shumaar kiya jata hai, muhaddiseen ki istalaah mein muallil vo kitabein kehlati hai jinme musannif un makhfi ashaab-o-ulal ko bayan karta hai jo sehat hadees ke liye mojab qadah hain, Iraqi ka bayan hai ki Bazzar ne Sahih wa ghalat riwaayaton se kam aur radaah hadees ke tafarrud wa adam mutaba’at se zyada ta’aruz kiya hai.

Hafiz Ibn Hajar ne uskay un zawayed ki jo kutub Sittah aur Musnad Ahmad mein nahi paye jate, apne ustad Abul Hasan haishmi ki kitab se talkhees ki hai, Musnad ka aik jaame’ wa mukammal aur saheeh nuskha Hafiz haishmi ke qalam ka likha hua Germany ke kutub khaana mein maujood yahi nuskha Hafiz Ibn Hajar ke istemaal mein raha hai.

 

Bazzar par ghalti ka ilzaam:

 

Muhaddiseen ki aik jama’at ne tasreeh ki hai Bazzar riwayat hadees mein ghalti kar jate thay, Imam Daraqutni aur Hakim ka bayan hai ki vo matn-o-Isnaad dono mein ghalti kartay hain, Imam Nasai ne bhi unpar Jrah ki hai aur baaz logon ne unkay tafarrud aur adam mutaba’at ka bhi zikr kiya hai. Lekin un aiterazaat se unkay fazl-o-kamal mein koi farq nahi aata, Hafiz Ibn Hajar ne Bazzar ne baaz tufarradaat zikr karkeunka jawab diya hai aur ye bhi sabit kiya hai ki aksar mein vo munfarid nahi hain, dusray unke Siqah wa sabit hone me kisi ko kalaam nahi, khud un ayimma se bhi jinhone unki tazayeef ki hai, tauseeq manqool hai, Imam Daraqutni farmatey hain ki “Vo Siqah hain aur unse ghalti bhi sarzard hoti hai, uska sabab ye hai ki vo amooman apne haafiza aur yaad daasht par aitemad kartay thay aur riwayat bayan kartay waqt sahih nuskha ko paish nazar nahi rakhte thay.

Aur mujarrad ghalti Raawi ke matrook-o-saaqitul riwayat hone ki daleel nahi, uspar pehle mufassil behes guzar chuki hai.

 

REFERENCE:

Book: “Tazkeeratul Muhadiseen”

Taleef: ‘Ziya Uddin Islaahi’