Abū Jaʿfar Aḥmad ibn Muḥammad ibn Salama al-Ṭaḥāwī

Of this generation was Abū Jaʿfar Aḥmad ibn Abī ʿImrān, the teacher of Abū Jaʿfar al-Ṭaḥāwī. He was the senior scholar of our companions in Egypt in his time. He learned from Muḥammad ibn Samāʿa, Bishr ibn al-Walīd, and their peers. He had a compiled book known as al-Ḥujaj, one of the fine books. It is said that he was blind.

Of this generation was Abū Jaʿfar Aḥmad ibn Abī ʿImrān, the teacher of Abū Jaʿfar al-Ṭaḥāwī. He was the senior scholar of our companions in Egypt in his time. He learned from Muḥammad ibn Samāʿa, Bishr ibn al-Walīd, and their peers. He had a compiled book known as al-Ḥujaj, one of the fine books. It is said that he was blind.

Among those later than this generation was the judge Abū Khāzim ʿAbd al-Ḥamīd ibn ʿAbd al-ʿAzīz, originally from Basra. He learned from Bakr al-ʿAmmī and the Basran shaykhs. He was of great standing and held judicial office in Syria, Kufa, and al-Karkh in Madīnat al-Salām. ʿAbd Allāh ibn Sulaymān addressed him about selling an orphan's estate adjoining some of his estates. He wrote to him: “If the minister, may God strengthen him, sees fit, let him make me one of two men: either a man by whom judicial office is protected, or a man from whom judicial office is protected. Peace.” The jurists Abū Jaʿfar al-Ṭaḥāwī and Abū Ṭāhir al-Dabbās learned from him. Abū al-Ḥasan al-Karkhī met him and attended his sessions, while being closely attached to al-Bardhaʿī.

Among those later than this generation was the judge Abū Khāzim ʿAbd al-Ḥamīd ibn ʿAbd al-ʿAzīz, originally from Basra. He learned from Bakr al-ʿAmmī and the Basran shaykhs. He was of great standing and held judicial office in Syria, Kufa, and al-Karkh in Madīnat al-Salām. ʿUbayd Allāh ibn Sulaymān addressed him about selling an orphan's estate adjoining some of his estates. He wrote to him: “If the minister, may God strengthen him, sees fit, let him make me one of two men: either a man by whom judicial office is protected, or a man from whom judicial office is protected. Peace.” The jurists Abū Jaʿfar al-Ṭaḥāwī and Abū Ṭāhir al-Dabbās learned from him. Abū al-Ḥasan al-Karkhī met him and attended his sessions, while being closely attached to al-Bardhaʿī.

Of this generation—indeed, preceding them in birth and age—was Abū Jaʿfar al-Ṭaḥāwī, Aḥmad ibn Muḥammad ibn Salama al-Ṭaḥāwī. He lived in Egypt, where the leadership of Abū Ḥanīfa's companions culminated in him. He learned from Abū Jaʿfar ibn Abī ʿImrān, Judge Abū Khāzim, and a group of others. At the beginning of his legal studies he studied according to al-Shāfiʿī's doctrine. Shaykh Abū Bakr Muḥammad ibn Mūsā al-Khwārizmī related to me: The cause of his move to our companions' doctrines was that Abū Ibrāhīm al-Muzanī said to him one day, “By God, nothing will come of you.” Abū Jaʿfar was angered and felt affronted, and moved to Abū Jaʿfar ibn Abī ʿImrān. The first of his books that he composed was his abridgment, arranged according to al-Muzanī's book. When he finished it, he said, “God have mercy on Abū Ibrāhīm; if he were alive, he would make expiation for his oath.” Abū Jaʿfar had distinguished books, such as Ikhtilāf al-ʿUlamāʾ—no one produced its like—his large book on legal instruments, his book on the Qurʾan's rulings, his commentary on the meanings of transmitted reports, and other distinguished books. He died in 321 and was born in 238.

Of this generation—indeed, preceding them in birth and age—was Abū Jaʿfar al-Ṭaḥāwī, Aḥmad ibn Muḥammad ibn Salama al-Ṭaḥāwī. He lived in Egypt, where the leadership of Abū Ḥanīfa's companions culminated in him. He learned from Abū Jaʿfar ibn Abī ʿImrān, Judge Abū Khāzim, and a group of others. At the beginning of his legal studies he studied according to al-Shāfiʿī's doctrine. Shaykh Abū Bakr Muḥammad ibn Mūsā al-Khwārizmī related to me: The cause of his move to our companions' doctrines was that Abū Ibrāhīm al-Muzanī said to him one day, “By God, nothing will come of you.” Abū Jaʿfar was angered and felt affronted, and moved to Abū Jaʿfar ibn Abī ʿImrān. The first of his books that he composed was his abridgment, arranged according to al-Muzanī's book. When he finished it, he said, “God have mercy on Abū Ibrāhīm; if he were alive, he would make expiation for his oath.” Abū Jaʿfar had distinguished books, such as Ikhtilāf al-ʿUlamāʾ—no one produced its like—his large book on legal instruments, his book on the Qurʾan's rulings, his commentary on the meanings of transmitted reports, and other distinguished books. He died in 321 and was born in 238.

Of his generation was Abū Bakr al-Dāmghānī al-Anṣārī. He stayed with al-Ṭaḥāwī for many years and then with Abū al-Ḥasan. He was an imam in knowledge and religion, renowned for scrupulousness and asceticism. He accepted judicial office in Wāsiṭ because debts had overtaken him, and travelled there. Shaykh Abū al-Qāsim ʿAlī ibn Muḥammad al-Wāsiṭī related to me that he adjudicated between litigants by arbitration. He would ask the two parties, “Shall I adjudicate between you?” If they said yes, he did so. Sometimes he asked, “Have you appointed me your arbitrator?” If they said yes, he adjudicated between them. Our companions held that he had lowered himself by accepting judicial office.

Of his generation was Abū Bakr al-Dāmghānī al-Anṣārī. He stayed with al-Ṭaḥāwī for many years and then with Abū al-Ḥasan. He was an imam in knowledge and religion, renowned for scrupulousness and asceticism. He accepted judicial office in Wāsiṭ because debts had overtaken him, and travelled there. Shaykh Abū al-Qāsim ʿAlī ibn Muḥammad al-Wāsiṭī related to me that he adjudicated between litigants by arbitration. He would ask the two parties, “Shall I adjudicate between you?” If they said yes, he did so. Sometimes he asked, “Have you appointed me your arbitrator?” If they said yes, he adjudicated between them. Our companions held that he had lowered himself by accepting judicial office.

I found in Abū Jaʿfar al-Ṭaḥāwī’s book compiling reports about our companions—which the judge Abū Muḥammad ʿAbd Allāh ibn Muḥammad al-Akfānī transmitted by authorization, saying that Abū Bakr al-Dāmghānī related it to them from Abū Jaʿfar al-Ṭaḥāwī—that Abū Jaʿfar said: ʿAbd Allāh ibn Muḥammad al-Hamdānī related to me: A man litigated a matter before Ibn Shubruma, who ruled against him. The losing party came to Abū Ḥanīfa and told him. Abū Ḥanīfa said: “This is wrong,” and wrote him a letter explaining how Ibn Shubruma ought to have ruled. The man took it to Ibn Shubruma and read it before him in Ibn Abī Laylā’s presence. Neither knew who wrote it, and both approved it. They asked: “Who wrote this?” The man said: “Abū Ḥanīfa.” They immediately followed this with disparagement of him. When Abū Ḥanīfa heard, he said: “If they envy me, I do not blame them; / before me, people of excellence were envied. May what I have and what they have endure for me and them; / and may the angriest of us die of what he feels.”

I found in Abū Jaʿfar al-Ṭaḥāwī’s book compiling reports about our companions—which the judge Abū Muḥammad ʿAbd Allāh ibn Muḥammad al-Akfānī transmitted by authorization, saying that Abū Bakr al-Dāmghānī related it to them from Abū Jaʿfar al-Ṭaḥāwī—that Abū Jaʿfar said: ʿAbd Allāh ibn Muḥammad al-Hamdānī related to me: A man litigated a matter before Ibn Shubruma, who ruled against him. The losing party came to Abū Ḥanīfa and told him. Abū Ḥanīfa said: “This is wrong,” and wrote him a letter explaining how Ibn Shubruma ought to have ruled. The man took it to Ibn Shubruma and read it before him in Ibn Abī Laylā’s presence. Neither knew who wrote it, and both approved it. They asked: “Who wrote this?” The man said: “Abū Ḥanīfa.” They immediately followed this with disparagement of him. When Abū Ḥanīfa heard, he said: “If they envy me, I do not blame them; / before me, people of excellence were envied. May what I have and what they have endure for me and them; / and may the angriest of us die of what he feels.”

The judge ʿAbd Allāh ibn Muḥammad informed us: the learned jurist Abū Bakr al-Dāmghānī narrated to us: al-Ṭaḥāwī informed us: I heard Bakkār ibn Qutayba say: A man appeared in a lawsuit before ʿĪsā ibn Abān, who was serving as our judge in Basra. He ordered that the man be struck on the back of his neck, and this was done. The man claimed he had lost his sight and went to al-Muʿtaṣim to complain against him. Al-Muʿtaṣim asked, “To whom in Basra would you like us to write for you?” He replied, “To ʿAbd Allāh ibn Muḥammad ibn ʿĀʾisha al-Taymī.” He ordered a letter to him to investigate between the man and ʿĪsā. Upon returning, the man delivered it to Ibn ʿĀʾisha, who sent to inform ʿĪsā. ʿĪsā promised to attend the great mosque for the investigation. Ibn ʿĀʾisha arrived first and sat by a column. Then ʿĪsā came; I was with him that day, along with his officers and companions. Because of the crowd, he could not enter through any of the mosque’s doors, so he entered, and we with him, by the way the callers to prayer used on Fridays. ʿĪsā went to the judicial column where he, and judges before him, sat to judge, and sat there. Ibn ʿĀʾisha expected him to come over. When Ibn ʿĀʾisha had informed him of the letter, ʿĪsā had replied that he would attend only after the governor and the postal official were present. Both came. After a long wait, Ibn ʿĀʾisha sent to ʿĪsā: “The man”—meaning the litigant—“has arrived, and we are waiting for you.” ʿĪsā sent back: “I have not been dismissed from office; the office remains mine as before. The column where I am is the column known as the place where judges sit. If any of the judges’ duties has been entrusted to you, your seat should be there.” When Ibn ʿĀʾisha heard this, he realized he had erred, but was too proud to rise from where he sat and go to ʿĪsā’s place. I saw him inching along, keeping himself hidden from us, until he reached the place where ʿĪsā sat. The litigant presented his claim before them all. Ibn ʿĀʾisha asked ʿĪsā, “What do you say about what this man has mentioned?” ʿĪsā replied, “I will not say a word unless the governor’s scribe, the postal official’s scribe, and my scribe write it down.” Then ʿĪsā gave his statement, they all recorded it, and the letter was sent. The outcome was nothing like what Ibn ʿĀʾisha or the litigant had anticipated; the affair turned out as ʿĪsā wished. I mentioned this to the judge Abū Khāzim. He knew of it, affirmed Bakkār’s entire account, and also told me: A physician in Basra, whose judgment was relied upon and whose account was not suspected, told me he was at Ibn ʿĀʾisha’s house after the dispatch of his letter concerning this affair. He said, “While I was in its courtyard, I saw a sheet and picked it up. It contained a copy of what Ibn ʿĀʾisha had prepared and written to al-Muʿtaṣim. I found many additions to it that had not occurred between him and ʿĪsā.” Returning to Bakkār’s account: Afterward, some Hāshimīs sued Ibn ʿĀʾisha concerning income he took from their endowment. His mother was one of them, and he took it through her, since the endowment was for them, their children, and their children’s children. They said, “You are a man of Banū Taym. You have no right to take from our endowment, which is for us and our children, for we are of Banū Hāshim.” They sued him before ʿĪsā ibn Abān. ʿĪsā asked him for his grounds for taking what he did from their endowment. He said, “I take through my mother. The founder is the ancestor to whom they trace themselves through their fathers, and he is my maternal ancestor; I trace myself to him through her, as they do through their fathers.” ʿĪsā said, “I do not see a right for you in this. It is for the founder’s descendants who trace themselves to him through their fathers, not their mothers.” Ibn ʿĀʾisha said, “I have been receiving it under several judges,” naming Ismāʿīl ibn Ḥammād, Muḥammad ibn ʿAbd Allāh al-Anṣārī, and Yaḥyā ibn Aktham. ʿĪsā said, “If any of the judges you named actually ruled to that effect, and you have documentary evidence of one of their judgments, I shall enforce it for you and count you among the beneficiaries. If you do not, their officers merely exceeded their authority by paying you what they did from its income. Were they sued before me over that, I would make them liable for it.” He excluded him from the endowment and restored it to the Hāshimīs alone; this became a cause of his poverty. Bakkār said: Our companions, Hilāl and others, said that in giving this judgment ʿĪsā had departed from his companions’ position, for they regarded daughters’ children in this matter like sons’ children. They said he was driven to it by what Ibn ʿĀʾisha had done in the story we began with. This was mentioned to ʿĪsā, who said, “I have not departed from our companions’ position. The position on which I judged is Muḥammad ibn al-Ḥasan’s.” Bakkār said: Neither we, Hilāl, nor those jurists who objected knew this to be Muḥammad ibn al-Ḥasan’s position. I mentioned it to Abū Khāzim, who knew it and said, “They have achieved nothing. ʿĪsā has transmitted this truthfully from Muḥammad. It is in his large Book of International Law: when a person from an enemy territory is granted safe-conduct for himself, his children, and his children’s children, his daughters’ children are not included.” I returned to the Book of International Law and found it as Abū Khāzim had said. Al-Ṭaḥāwī said: Abū ʿAbd al-Raḥmān al-Baṣrī al-Sājī, one of the prominent Basrans who came to us and an accomplished specialist in inheritance shares, told me: After his affair with ʿĪsā, Ibn ʿĀʾisha went to the court and stayed there for some time. There the Baghdadis heard from him what they heard. Then he returned to Basra. Abū Khāzim said: When Ibn ʿĀʾisha wanted to return to Basra, Ibn Abī Duʾād asked him at their farewell, “Is there any need, Abū ʿAbd al-Raḥmān, that we can fulfill?” He replied, “Yes: appointment to the judgeship of Basra.” Ibn Abī Duʾād replied, “By God, there is no way to dismiss Abū Mūsā, but ask for something else.” He asked for nothing.

The judge ʿAbd Allāh ibn Muḥammad informed us: the learned jurist Abū Bakr al-Dāmghānī narrated to us: al-Ṭaḥāwī informed us: I heard Bakkār ibn Qutayba say: A man appeared in a lawsuit before ʿĪsā ibn Abān, who was serving as our judge in Basra. He ordered that the man be struck on the back of his neck, and this was done. The man claimed he had lost his sight and went to al-Muʿtaṣim to complain against him. Al-Muʿtaṣim asked, “To whom in Basra would you like us to write for you?” He replied, “To ʿAbd Allāh ibn Muḥammad ibn ʿĀʾisha al-Taymī.” He ordered a letter to him to investigate between the man and ʿĪsā. Upon returning, the man delivered it to Ibn ʿĀʾisha, who sent to inform ʿĪsā. ʿĪsā promised to attend the great mosque for the investigation. Ibn ʿĀʾisha arrived first and sat by a column. Then ʿĪsā came; I was with him that day, along with his officers and companions. Because of the crowd, he could not enter through any of the mosque’s doors, so he entered, and we with him, by the way the callers to prayer used on Fridays. ʿĪsā went to the judicial column where he, and judges before him, sat to judge, and sat there. Ibn ʿĀʾisha expected him to come over. When Ibn ʿĀʾisha had informed him of the letter, ʿĪsā had replied that he would attend only after the governor and the postal official were present. Both came. After a long wait, Ibn ʿĀʾisha sent to ʿĪsā: “The man”—meaning the litigant—“has arrived, and we are waiting for you.” ʿĪsā sent back: “I have not been dismissed from office; the office remains mine as before. The column where I am is the column known as the place where judges sit. If any of the judges’ duties has been entrusted to you, your seat should be there.” When Ibn ʿĀʾisha heard this, he realized he had erred, but was too proud to rise from where he sat and go to ʿĪsā’s place. I saw him inching past several columns, until he reached the place where ʿĪsā sat. The governor and the postal official were with ʿĪsā where he sat. The claimant presented his claim before them all. Ibn ʿĀʾisha asked ʿĪsā, “What do you say about what this man has mentioned?” ʿĪsā replied, “I will not say a word unless the governor’s scribe, the postal official’s scribe, and my scribe write it down.” Then ʿĪsā gave his statement, they all recorded it, and the letter was sent. The outcome was nothing like what Ibn ʿĀʾisha or the litigant had anticipated; the affair turned out as ʿĪsā wished. I mentioned this to the judge Abū Khāzim. He knew of it, affirmed Bakkār’s entire account, and also told me: A physician in Basra, whose judgment was relied upon and whose account was not suspected, told me he was at Ibn ʿĀʾisha’s house after the dispatch of his letter concerning this affair. He said, “While I was in its courtyard, I saw a sheet and picked it up. It contained a copy of what Ibn ʿĀʾisha had prepared and written to al-Muʿtaṣim. I found many additions to it that had not occurred between him and ʿĪsā.” Returning to Bakkār’s account: Afterward, some Hāshimīs sued Ibn ʿĀʾisha concerning income he took from their endowment. His mother was one of them, and he took it through her, since the endowment was for them, their children, and their children’s children. They said, “You are a man of Banū Taym. You have no right to take from our endowment, which is for us and our children, for we are of Banū Hāshim.” They sued him before ʿĪsā ibn Abān. ʿĪsā asked him for his grounds for taking what he did from their endowment. He said, “I take through my mother. The founder is the ancestor to whom they trace themselves through their fathers, and he is my maternal ancestor; I trace myself to him through her, as they do through their fathers.” ʿĪsā said, “I do not see a right for you in this. It is for the founder’s descendants who trace themselves to him through their fathers, not their mothers.” Ibn ʿĀʾisha said, “I have been receiving it under several judges,” naming Ismāʿīl ibn Ḥammād, Muḥammad ibn ʿAbd Allāh al-Anṣārī, and Yaḥyā ibn Aktham. ʿĪsā said, “If any of the judges you named actually ruled to that effect, and you have documentary evidence of one of their judgments, I shall enforce it for you and count you among the beneficiaries. If you do not, their officers merely exceeded their authority by paying you what they did from its income. Were they sued before me over that, I would make them liable for it.” He excluded him from the endowment and restored it to the Hāshimīs alone; this became a cause of his poverty. Bakkār said: Our companions, Hilāl and others, said that in giving this judgment ʿĪsā had departed from his companions’ position, for they regarded daughters’ children in this matter like sons’ children on an equal basis. They said he was driven to it by what Ibn ʿĀʾisha had done in the story we began with. This was mentioned to ʿĪsā, who said, “I have not departed from our companions’ position. The position on which I judged is Muḥammad ibn al-Ḥasan’s.” Bakkār said: Neither we, Hilāl, nor those jurists who objected knew this to be Muḥammad ibn al-Ḥasan’s position. I mentioned it to Abū Khāzim, who knew it and said, “They have achieved nothing. ʿĪsā has transmitted this truthfully from Muḥammad. It is in his large Book of International Law: when a person from an enemy territory is granted safe-conduct for himself, his children, and his children’s children, his daughters’ children are not included.” I returned to the Book of International Law and found it as Abū Khāzim had said. Al-Ṭaḥāwī said: Abū ʿAbd al-Raḥmān al-Baṣrī al-Sājī, one of the prominent Basrans who came to us and an accomplished specialist in inheritance shares, told me: After his affair with ʿĪsā, Ibn ʿĀʾisha went to the court and stayed there for some time. There the Baghdadis heard from him what they heard. Then he returned to Basra. Abū Khāzim said: When Ibn ʿĀʾisha wanted to return to Basra, Ibn Abī Duʾād asked him at their farewell, “Is there any need, Abū ʿAbd al-Raḥmān, that we can fulfill?” He replied, “Yes: appointment to the judgeship of Basra.” Ibn Abī Duʾād replied, “By God, there is no way to dismiss Abū Mūsā, but ask for something else.” He asked for nothing.

ʿAbd Allāh ibn Muḥammad al-Ḥulwānī informed us: Makram ibn Aḥmad related: Abū Jaʿfar Aḥmad ibn Muḥammad ibn Salama al-Ṭaḥāwī related in a letter to me: Jabrūn ibn ʿĪsā ibn Yazīd related: Ayyūb al-ʿIrāqī Abū Hishām related: Muḥammad ibn Rashīd, companion of ʿAbd al-Raḥmān ibn al-Qāsim, related to me, from Yūsuf ibn ʿAmr, from Ibn al-Darāwardī: I saw Mālik and Abū Ḥanīfa in God’s Messenger’s mosque, peace and blessings upon him, after the evening prayer, discussing and studying together. Whenever either reached the position he adopted and practised, one refrained from pressing the other, without harshness or declaring either mistaken, until they prayed the morning prayer in that very gathering.

ʿAbd Allāh ibn Muḥammad al-Ḥulwānī informed us: Makram ibn Aḥmad related: Abū Jaʿfar Aḥmad ibn Muḥammad ibn Salama al-Ṭaḥāwī related in a letter to me: Jabrūn ibn ʿĪsā ibn Yazīd related: Ayyūb al-ʿIrāqī Abū Hishām related: Muḥammad ibn Rashīd, companion of ʿAbd al-Raḥmān ibn al-Qāsim, related to me, from Yūsuf ibn ʿAmr, from Ibn al-Darāwardī: I saw Mālik and Abū Ḥanīfa in God’s Messenger’s mosque, peace and blessings upon him, after the evening prayer, discussing and studying together. Whenever either reached the position he adopted and practised, one refrained from pressing the other, without harshness or declaring either mistaken, until they prayed the morning prayer in that very gathering.

The judge ʿAbd Allāh ibn Muḥammad al-Asadī informed us: Abū Bakr al-Dāmghānī the jurist informed us: Aḥmad ibn Muḥammad al-Ṭaḥāwī related: I heard Abū Khāzim ʿAbd al-Ḥamīd ibn ʿAbd al-ʿAzīz relate from Muḥammad ibn al-Muthannā, from Ibn Abī ʿAdī, from Saʿīd ibn Abī ʿArūba: I came to Kufa, visited Abū Ḥanīfa, and asked a question. He said: “ʿUthmān said—may God have mercy on him.” I replied: “Rather, may God have mercy on you! By God, since entering this town I have heard nobody invoke mercy upon ʿUthmān except you.”

The judge ʿAbd Allāh ibn Muḥammad al-Asadī informed us: Abū Bakr al-Dāmghānī the jurist informed us: Aḥmad ibn Muḥammad al-Ṭaḥāwī related: I heard Abū Khāzim ʿAbd al-Ḥamīd ibn ʿAbd al-ʿAzīz relate from Muḥammad ibn al-Muthannā, from Ibn Abī ʿAdī, from Saʿīd ibn Abī ʿArūba: I came to Kufa, visited Abū Ḥanīfa, and asked a question. He said: “ʿUthmān said—may God have mercy on him.” I replied: “Rather, may God have mercy on you! By God, since entering this town I have heard nobody invoke mercy upon ʿUthmān except you.”

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī informed us: I heard Abū Jaʿfar al-Ṭaḥāwī say: Abū Yūsuf was born in 113.

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī informed us: I heard Abū Jaʿfar al-Ṭaḥāwī say: Abū Yūsuf was born in 113.

Judge Abū Muḥammad ʿAbd Allāh ibn Muḥammad informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: I heard Ibn Abī ʿImrān say: ʿAlī ibn al-Jaʿd dictated to us, saying, “Abū Yūsuf informed us.” His gathering was crowded. A man asked him, “Abū al-Ḥasan, do you mention Abū Yūsuf?” It seemed that ʿAlī ibn al-Jaʿd sensed an intention unworthy of someone like him toward Abū Yūsuf. ʿAlī told him, “If you wish to mention Abū Yūsuf, wash your mouth with cleansing alkali and hot water.” He then said, “By God, I have never seen anyone like him.” Ibn Abī ʿImrān said: He had seen al-Thawrī, al-Ḥasan ibn Ṣāliḥ, Mālik, Ibn Abī Dhiʾb, al-Layth ibn Saʿd, and Shuʿba ibn al-Ḥajjāj.

Judge Abū Muḥammad ʿAbd Allāh ibn Muḥammad informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: I heard Ibn Abī ʿImrān say: ʿAlī ibn al-Jaʿd dictated to us, saying, “Abū Yūsuf informed us.” His gathering was crowded. A man asked him, “Abū al-Ḥasan, do you mention Abū Yūsuf?” It seemed that ʿAlī ibn al-Jaʿd sensed an intention unworthy of someone like him toward Abū Yūsuf. ʿAlī told him, “If you wish to mention Abū Yūsuf, wash your mouth with cleansing alkali and hot water.” He then said, “By God, I have never seen anyone like him.” Ibn Abī ʿImrān said: He had seen al-Thawrī, al-Ḥasan ibn Ṣāliḥ, Mālik, Ibn Abī Dhiʾb, al-Layth ibn Saʿd, and Shuʿba ibn al-Ḥajjāj.

Judge Abū Muḥammad informed us: Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: Ibn Abī ʿImrān related to us: Bishr ibn al-Walīd related to us: I heard Abū Yūsuf say: Al-Aʿmash asked me a legal question, and I answered. He asked, “From where do you derive this?” I replied, “From the hadith you yourself related to us,” and mentioned it to him. He said, “Yaʿqūb, I memorized this hadith before your parents came together, but have only now understood its interpretation.”

Judge Abū Muḥammad informed us: Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: Ibn Abī ʿImrān related to us: Bishr ibn al-Walīd related to us: I heard Abū Yūsuf say: Al-Aʿmash asked me a legal question, and I answered. He asked, “From where do you derive this?” I replied, “From the hadith you yourself related to us,” and mentioned it to him. He said, “Yaʿqūb, I memorized this hadith before your parents came together, but have only now understood its interpretation.”

ʿAbd Allāh ibn Muḥammad informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī informed us: I heard Ibn Abī ʿImrān say: Abū Yūsuf entered upon al-Ḥajjāj ibn Arṭāʾa, then judge of Kufa, and asked about the fetus of an enslaved woman. Al-Ḥajjāj told him, “The compensation is half of one tenth of its mother’s value.” Abū Yūsuf asked, “From where do you derive this?” He replied, “By analogy with a free woman’s fetus.” Then Abū Yūsuf asked, “For a free woman’s fetus, if it is expelled dead because of a blow, is the compensation not a ghurra, whereas if it is expelled alive and then dies, the full blood-money is due?” Al-Ḥajjāj said yes. Abū Yūsuf said, “You have reversed the matter, making the compensation for an enslaved woman’s fetus when dead greater than what is due if it is born alive and subsequently dies: its value alive might be two dirhams while its mother’s value is one hundred.” Al-Ḥajjāj told him, “My son, when there is something like this, do not put it to me before other people.”

ʿAbd Allāh ibn Muḥammad informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī informed us: I heard Ibn Abī ʿImrān say: Abū Yūsuf entered upon al-Ḥajjāj ibn Arṭāʾa, then judge of Kufa, and asked about the fetus of an enslaved woman. Al-Ḥajjāj told him, “The compensation is half of one tenth of its mother’s value.” Abū Yūsuf asked, “From where do you derive this?” He replied, “By analogy with a free woman’s fetus.” Then Abū Yūsuf asked, “For a free woman’s fetus, if it is expelled dead because of a blow, is the compensation not a ghurra, whereas if it is expelled alive and then dies, the full blood-money is due?” Al-Ḥajjāj said yes. Abū Yūsuf said, “You have reversed the matter, making the compensation for an enslaved woman’s fetus when dead greater than what is due if it is born alive and subsequently dies: its value alive might be two dirhams while its mother’s value is one hundred.” Al-Ḥajjāj told him, “My son, when there is something like this, do not put it to me before other people.”

ʿAbd Allāh ibn Muḥammad ibn Ibrāhīm informed us: The jurist Abū Bakr al-Dāmghānī related to us: Al-Ṭaḥāwī related to us: Abū Bakra ibn Qutayba related to us: I heard Hilāl say: When Abū Yūsuf came to us, both hadith scholars and scholars of legal reasoning gathered at his door. Each group claimed him and asserted greater entitlement to him and admission to his presence than the other. He looked out upon the people and said, “By God, I belong to both groups. I do not give one precedence over the other except on grounds demonstrating its precedence. I shall ask a question: whichever group answers correctly may enter.” He took off a ring he was wearing and said, “A man took my ring and chewed it until he crushed it.” Hadith scholars rose from every direction and disagreed: some said he must restore it fashioned as it was; others said he must pay for the loss in its value. Seeing this, I rose from among my companions and said, “God set you right: it belongs to the person who crushed it, who owes its owner its value as fashioned gold, unless the owner chooses to retain it, in which case the person who crushed it owes nothing.” Abū Yūsuf approved, brought me near, and admitted me and my companions. He asked my name; I said, “Hilāl [crescent].” He said, “You will become a full moon.” He dictated a question about a slave contracted to purchase his freedom, contrary to a previous opinion of his in the Book of Currency Exchange. When he finished, I approached him and said, “God set you right: this contradicts your opinion in the Book of Currency Exchange. Should we erase that and record this, or erase this and record that?” He said, “Leave both: someone will come who distinguishes between them.” Hilāl said: My witness to all this is Qutayba al-Bakrāwī, meaning Abū Bakra; he was present for it all.

ʿAbd Allāh ibn Muḥammad ibn Ibrāhīm informed us: The jurist Abū Bakr al-Dāmghānī related to us: Al-Ṭaḥāwī related to us: Abū Bakra ibn Qutayba related to us: I heard Hilāl say: When Abū Yūsuf came to us, both hadith scholars and scholars of legal reasoning gathered at his door. Each group claimed him and asserted greater entitlement to him and admission to his presence than the other. He looked out upon the people and said, “By God, I belong to both groups. I do not give one precedence over the other except on grounds evident from it. I shall ask a question: whichever group answers correctly may enter.” He took off a ring he was wearing and said, “A man took my ring and chewed it until he crushed it.” Hadith scholars rose from every direction and disagreed: some said he must restore it fashioned as it was; others said he must pay for the loss in its value. Seeing this, I rose from among my companions and said, “God set you right: it belongs to the person who crushed it, who owes its owner its value as fashioned gold, unless the owner chooses to retain it, in which case the person who crushed it owes nothing.” Abū Yūsuf approved, brought me near, and admitted me and my companions. He asked my name; I said, “Hilāl [crescent].” He said, “You will become a full moon.” He dictated a question about a slave contracted to purchase his freedom, contrary to a previous opinion of his in the Book of Currency Exchange. When he finished, I approached him and said, “God set you right: this contradicts your opinion in the Book of Currency Exchange. Should we erase that and record this, or erase this and record that?” He said, “Leave both: someone will come who distinguishes between them.” Hilāl said: My witness to all this is Qutayba al-Bakrāwī, meaning Abū Bakra; he was present for it all.

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: Ibn Abī ʿImrān related to me: Muḥammad ibn Shujāʿ related to us: I heard al-Ḥasan ibn Abī Mālik say: Abū Yūsuf used to use analogies for his companions. Of Muḥammad ibn al-Ḥasan he said, “What a sword he is, but for its rust and its need for polishing!” Of al-Ḥasan al-Luʾluʾī he said, “To me he is like a pharmacist: if a man asks for something to bind his bowels, he gives him a laxative; if he asks for a laxative, he gives him something to bind them.” Of al-Marīsī he said, “To me he is like a darner’s needle: its point is fine, its eye narrow, and it breaks easily.” Of Ibrāhīm ibn al-Jarrāḥ he said, “To me he is like a man with dirhams coated in kohl: whenever he touches them, they diminish.” I mentioned this to Abū Khāzim, who said: Al-Ḥasan ibn Mūsā, judge of Hamadan, related to me from Bishr ibn al-Walīd: I heard Abū Yūsuf say all of this, adding: Of al-Ḥasan ibn Abī Mālik he said, “To me he is like a camel carrying a heavy load on a rainy day: its foreleg goes this way once and that way another time, but it comes through safely.”

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: Ibn Abī ʿImrān related to me: Muḥammad ibn Shujāʿ related to us: I heard al-Ḥasan ibn Abī Mālik say: Abū Yūsuf used to use analogies for his companions. Of Muḥammad ibn al-Ḥasan he said, “What a sword he is, but for its rust and its need for polishing!” Of al-Ḥasan al-Luʾluʾī he said, “To me he is like a pharmacist: if a man asks for something to bind his bowels, he gives him a laxative; if he asks for a laxative, he gives him something to bind them.” Of al-Marīsī he said, “To me he is like a darner’s needle: its point is fine, its eye narrow, and it breaks easily.” Of Ibrāhīm ibn al-Jarrāḥ he said, “To me he is like a man with dirhams coated in kohl: whenever he touches them, they diminish.” I mentioned this to Abū Khāzim, who said: Al-Ḥasan ibn Mūsā, judge of Hamadan, related to me from Bishr ibn al-Walīd: I heard Abū Yūsuf say all of this, adding: Of al-Ḥasan ibn Abī Mālik he said, “To me he is like a camel carrying a heavy load on a rainy day: its foreleg goes this way once and that way another time, but it comes through safely.”

Judge ʿAbd Allāh ibn Muḥammad informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: I heard Ibn Abī ʿImrān relate from al-Walīd ibn Ḥammād al-Luʾluʾī, the nephew of al-Ḥasan ibn Ziyād al-Luʾluʾī: I asked my uncle al-Ḥasan ibn Ziyād al-Luʾluʾī, “You saw Zufar and Abū Yūsuf with Abū Ḥanīfa; how did you find them?” He replied, “I saw them like two sparrows upon whom a hawk had swooped.”

Judge ʿAbd Allāh ibn Muḥammad informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: I heard Ibn Abī ʿImrān relate from al-Walīd ibn Ḥammād al-Luʾluʾī, the nephew of al-Ḥasan ibn Ziyād al-Luʾluʾī: I asked my uncle al-Ḥasan ibn Ziyād al-Luʾluʾī, “You saw Zufar and Abū Yūsuf with Abū Ḥanīfa; how did you find them?” He replied, “I saw them like two sparrows upon whom a hawk had swooped.”

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī informed us: Al-Ṭaḥāwī informed us: Muḥammad ibn ʿAbd Allāh ibn Abī Thawr informed us: Muḥammad ibn Wahb informed me: Zufar’s move to Abū Ḥanīfa arose because he belonged to the hadith scholars. A question befell him and his companions and defeated them. He came to Abū Ḥanīfa, asked him about it, and received an answer. He asked him, “From where do you derive this?” He said, “From such-and-such hadith, and analogy from such-and-such direction.” Abū Ḥanīfa then asked him, “If the question were such-and-such, what would its answer be?” He said: I was more blind to it than to the first. He said, “The answer is such-and-such, on such-and-such grounds.” He added another question, answered it for me, and explained its basis. I went to my companions and asked them the questions. They were more blind to them than I was, so I gave them the answers and explained their grounds. They asked, “Where did you get this?” I replied, “From Abū Ḥanīfa.” I became head of the circle through three questions. He then transferred to Abū Ḥanīfa and became one of the ten senior figures who recorded the books with him.

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī informed us: Al-Ṭaḥāwī informed us: Muḥammad ibn ʿAbd Allāh ibn Abī Thawr informed us: Muḥammad ibn Wahb informed me: Zufar’s move to Abū Ḥanīfa arose because he belonged to the hadith scholars. A question befell him and his companions and defeated them. He came to Abū Ḥanīfa, asked him about it, and received an answer. He asked him, “From where do you derive this?” He said, “From such-and-such hadith, and analogy from such-and-such direction.” Abū Ḥanīfa then asked him, “If the question were such-and-such, what would its answer be?” He said: I was more blind to it than to the first. He said, “The answer is such-and-such, on such-and-such grounds.” He added another question, answered it for me, and explained its basis. I went to my companions and asked them the questions. They were more blind to them than I was, so I gave them the answers and explained their grounds. They asked, “Where did you get this?” I replied, “From Abū Ḥanīfa.” I became head of the circle through three questions. He then transferred to Abū Ḥanīfa and became one of the ten senior figures who recorded the books with him.

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī informed us: Al-Ṭaḥāwī informed us: Sulaymān ibn [Ay] ʿImrān informed us: Asad informed me: Zufar came to Basra and entered its mosque, and the circles of the Followers’ companions dispersed toward him.

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī informed us: Al-Ṭaḥāwī informed us: Sulaymān ibn Abī ʿImrān informed us: Asad informed me: Zufar came to Basra and entered its mosque, and the circles of the Followers’ companions dispersed toward him.

Judge ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: Muḥammad ibn Jaʿfar ibn Aʿyan related to us: ʿAlī ibn Ḥarb related to us: I heard Ibn Bishr al-ʿAbdī say: Dāwūd al-Ṭāʾī came to us in Kufa from the Sawād wearing a yellow coat. We laughed at him, but he did not die before becoming our foremost man.

Judge ʿAbd Allāh ibn Muḥammad al-Asadī informed us: The jurist Abū Bakr al-Dāmghānī related to us: Abū Jaʿfar al-Ṭaḥāwī related to us: Muḥammad ibn Jaʿfar ibn Aʿyan related to us: ʿAlī ibn Ḥarb related to us: I heard Ibn Bishr al-ʿAbdī say: Dāwūd al-Ṭāʾī came to us in Kufa from the Sawād wearing a yellow coat. We laughed at him, but he did not die before becoming our foremost man.

Judge ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr informed us: Al-Ṭaḥāwī related to us: Ibn Abī ʿImrān related to us: Muḥammad ibn ʿAbd al-Raḥmān al-Ṭabarī related to us: Abū Sulaymān al-Jūzjānī related to us, from Muḥammad ibn al-Ḥasan: I used to visit Dāwūd al-Ṭāʾī as a boy and ask him questions. If I asked what he thought I needed, he answered; if I asked about these legal questions of ours, he smiled, showing me that he understood and knew them, without answering. Then he would say, “We have something to attend to; will you give leave?” and get up. I heard that he used to ask about me, and was told, “This is a boy of the Banū Shaybān, of their clients.” He would say, “He will attain a place in learning,” describing a great rank.

Judge ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr informed us: Al-Ṭaḥāwī related to us: Ibn Abī ʿImrān related to us: Muḥammad ibn ʿAbd al-Raḥmān al-Ṭabarī related to us: Abū Sulaymān al-Jūzjānī related to us, from Muḥammad ibn al-Ḥasan: I used to visit Dāwūd al-Ṭāʾī as a boy and ask him questions. If I asked what he thought I needed, he answered; if I asked about these legal questions of ours, he smiled, showing me that he understood and knew them, without answering. Then he would say, “We have something to attend to; will you give leave?” and get up. I heard that he used to ask about me, and was told, “This is a boy of the Banū Shaybān, of their clients.” He would say, “He will attain a place in learning,” describing a great rank.

ʿUmar ibn Ibrāhīm the Qurʾan reciter informed us: Makram related to us: Al-Ṭaḥāwī informed us: Aḥmad ibn Dāwūd ibn Mūsā related to us: I heard Ḥarmala say: I heard al-Shāfiʿī say: I never saw anyone whose speech made it seem to me that the Qurʾan had been revealed in his language except Muḥammad ibn al-Ḥasan. When he spoke, it seemed to me that the Qurʾan had been revealed in his language. I recorded from him the load of a male camel. I specified male because I heard that it carries more than a female.

ʿUmar ibn Ibrāhīm the Qurʾan reciter informed us: Makram related to us: Al-Ṭaḥāwī informed us: Aḥmad ibn Dāwūd ibn Mūsā related to us: I heard Ḥarmala say: I heard al-Shāfiʿī say: I never saw anyone whose speech made it seem to me that the Qurʾan had been revealed in his language except Muḥammad ibn al-Ḥasan. When he spoke, it seemed to me that the Qurʾan had been revealed in his language. I recorded from him the load of a male camel. I specified male because I heard that it carries more than a female.

The judge ʿAbd Allāh ibn Muḥammad informed us: the shaykh and imam Abū Bakr al-Dāmghānī narrated to us: Abū Jaʿfar al-Ṭaḥāwī informed us: Abū ʿAbd Allāh Aḥmad ibn Sahl al-Rāzī narrated to us the account of Yaḥyā ibn ʿAbd Allāh ibn al-Ḥasan, from Mūsā ibn ʿAbd Allāh ibn Mūsā ibn ʿAbd Allāh ibn al-Ḥasan ibn al-Ḥasan, from ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn al-Qāsim ibn Muḥammad ibn Abī Bakr al-Ṣiddīq, who said: I witnessed all this involving Hārūn and Muḥammad ibn al-Ḥasan. He added: When Muḥammad left, he began weeping profusely. I said, “Abū ʿAbd Allāh, are you weeping like this because of this head wound?” For al-Rashīd had thrown an inkwell at him, wounding his head, and blood flowed over his face and clothes. He had told him, “It is you and your like who strengthen the resolve of this man and his like to rise against us.” He replied, “No, by God, I am not weeping because of it; I am weeping over my failure.” I asked, “What failure was yours? You have taken a stand more noble than anyone on the face of the earth.” He said, “When Abū al-Bukhtarī said what he said, I should have asked him, ‘On what basis do you say that?’ so that I could establish against him the proof of the falsity of his statement.”

The judge ʿAbd Allāh ibn Muḥammad informed us: the shaykh and imam Abū Bakr al-Dāmghānī narrated to us: Abū Jaʿfar al-Ṭaḥāwī informed us: Abū ʿAbd Allāh Aḥmad ibn Sahl al-Rāzī narrated to us the account of Yaḥyā ibn ʿAbd Allāh ibn al-Ḥasan ibn al-Ḥusayn, from Mūsā ibn ʿAbd Allāh, from ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn al-Qāsim ibn Muḥammad ibn Abī Bakr al-Ṣiddīq, who said: I witnessed all this involving Hārūn and Muḥammad ibn al-Ḥasan. He added: When Muḥammad left, he began weeping profusely. I said, “Abū ʿAbd Allāh, are you weeping like this because of this head wound?” For al-Rashīd had thrown an inkwell at him, wounding his head, and blood flowed over his face and clothes. He had told him, “It is you and your like who strengthen the resolve of this man and his like to rise against us.” He replied, “No, by God, I am not weeping because of it; I am weeping over my failure.” I asked, “What failure was yours? You have taken a stand more noble than anyone on the face of the earth.” He said, “When Abū al-Bukhtarī said what he said, I should have asked him, ‘On what basis do you say that?’ so that I could establish against him the proof of the falsity of his statement.”

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: Abū Bakr al-Dāmghānī the jurist informed us: al-Ṭaḥāwī informed us that al-Ḥasan ibn Ziyād and al-Ḥasan ibn Abī Mālik both died in the year 204, may God be pleased with them both.

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: Abū Bakr al-Dāmghānī the jurist informed us: al-Ṭaḥāwī informed us that al-Ḥasan ibn Ziyād and al-Ḥasan ibn Abī Mālik both died in the year 204, may God be pleased with them both.

The judge ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist narrated to us: Abū Jaʿfar al-Ṭaḥāwī narrated to us: I heard Ibn Abī ʿImrān say: I heard Muḥammad ibn Marwān al-Khaffāf—one of our school’s jurists—say: I heard Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa say: I held a document against a man for eight thousand dirhams. He paid me six thousand, leaving two thousand owing, which he denied. The judge then was Sharīk ibn ʿAbd Allāh. I brought the man before him and said, “May God honor the judge! I have a document against this man for eight thousand dirhams, of which I demand two thousand.” Sharīk said, “What is this talk? Would you, grandson of Abū Ḥanīfa, leave even two dirhams to anyone?” He made me leave. I went to al-Qāsim ibn Maʿn and told him my case. Al-Qāsim said, “You asked Sharīk to deal with something he does not understand. I will take care of him for you.” He met him and explained it. Then he met me and told me to appear before him. I did so and made the same claim as before. Sharīk said, “Yes, that is how to put it, grandson of Abū Ḥanīfa.” He asked for evidence; I brought my witnesses, and he ruled for me. When I wanted to appear before him, I had been kept back until I gave some dirhams to the man standing beside his head, who then brought me forward. I went to al-Qāsim ibn Maʿn and told him all this, saying, “I saw an objectionable thing in his session: the man standing beside him advances whomever he wishes and delays whomever he wishes. I was among those he advanced for dirhams he took from me.” He replied, “You too, Ismāʿīl, did something objectionable: you gave dirhams so that he delayed those who should have preceded you.” Sharīk was later dismissed and al-Qāsim ibn Maʿn appointed; Ismāʿīl was appointed after him. All these men judged in Kufa. Ismāʿīl additionally judged in all districts of Baghdad and in Basra. He remained there until paralysis afflicted him, and he wrote asking leave to depart, which was granted.

The judge ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist narrated to us: Abū Jaʿfar al-Ṭaḥāwī narrated to us: I heard Ibn Abī ʿImrān say: I heard Muḥammad ibn Marwān al-Khaffāf—one of our school’s jurists—say: I heard Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa say: I held a document against a man for eight thousand dirhams. He paid me six thousand, leaving two thousand owing, which he denied. The judge then was Sharīk ibn ʿAbd Allāh. I brought the man before him and said, “May God honor the judge! I have a document against this man for eight thousand dirhams, of which I demand two thousand.” Sharīk said, “What is this talk? Would you, grandson of Abū Ḥanīfa, leave even two dirhams to anyone?” He made me leave. I went to al-Qāsim ibn Maʿn and told him my case. Al-Qāsim said, “You asked Sharīk to deal with something he does not understand. I will take care of him for you.” He met him and explained it. Then he met me and told me to appear before him. I did so and made the same claim as before. Sharīk said, “Yes, that is how to put it, grandson of Abū Ḥanīfa.” He asked for evidence; I brought my witnesses, and he ruled for me. When I wanted to appear before him, I had been kept back until I gave some dirhams to the man standing beside his head, who then brought me forward. I went to al-Qāsim ibn Maʿn and told him all this, saying, “I saw an objectionable thing in his session: the man standing beside him advances whomever he wishes and delays whomever he wishes. I was among those he advanced for dirhams he took from me.” He replied, “You too, Ismāʿīl, did something objectionable: you gave dirhams so that he delayed those who should have preceded you.” Sharīk was later dismissed and al-Qāsim ibn Maʿn appointed; Ismāʿīl was appointed after him. All these men judged in Kufa. Ismāʿīl additionally judged in all districts of Baghdad and in Basra. He remained there until paralysis afflicted him, and he wrote asking leave to depart, which was granted.

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist informed us: al-Ṭaḥāwī informed us: Abū Khāzim narrated to us: ʿAbd al-Raḥmān ibn Nāʾil narrated to us, saying: ʿĪsā ibn Hārūn al-Hāshimī was al-Maʾmūn’s contemporary and had heard hadith with him and al-Amīn when Hārūn summoned people from different lands so the two could hear from them. This ʿĪsā ibn Hārūn collected enough hadiths to fill a book, placed it before al-Maʾmūn, and said, “May God set the Commander of the Faithful right! These are hadiths I heard with you from the teachers al-Rashīd chose for you. Now those who frequent your court are people who contradict these hadiths: among them Ismāʿīl ibn Ḥammād, Bishr ibn al-Walīd, Bishr ibn Ghiyāth, Muḥammad ibn Samāʿa, Yaḥyā ibn Aktham,” and he named others like them. “If their position is true, al-Rashīd was wrong in what he selected for you and if al-Rashīd was right, you should remove those who are wrong.” Al-Maʾmūn took the book and told ʿĪsā, “Perhaps these people have an argument; I shall ask them.” The first to enter was Ismāʿīl ibn Ḥammād. Al-Maʾmūn told him the matter. Ismāʿīl said, “I will deal with this book for you, Commander of the Faithful, and make the argument clear.” Al-Maʾmūn said, “Then attend to it,” and handed him the book. He kept it for some time and then returned it. Al-Maʾmūn read it and found a form of abuse, paid it no attention, and said, “This is no answer on behalf of these people.” He took the book from him. Bishr ibn Ghiyāth entered; he told him the matter, and Bishr said, “I will deal with it for you, Commander of the Faithful.” He took it and later brought a book, saying, “This is its answer.” Al-Maʾmūn read it and found that it rejected the acceptance of solitary reports. He said, “This is no answer on behalf of these people. Your companions cite such reports in some of their questions and begin their books with solitary reports. If it is permissible to act on a solitary report in any matter, it is permissible to act on one in comparable matters; if it is not permissible in anything, why did they put them in their books?” He took back the book he had given him. The next to enter was Yaḥyā ibn Aktham. Al-Maʾmūn told him the matter. He said, “Hand it to me, and I will deal with it for you, Commander of the Faithful.” He kept it a long time; whenever al-Maʾmūn asked, he said, “I have not finished.” Al-Maʾmūn said, “This is taking a long time. Wisdom does not entitle you to this much, in my view, even if you establish your argument: your opponent has explained his disagreement with you and his proof against you in a single book, while perhaps you cannot argue against him in a hundred books.” [The clause concerning wisdom is awkward in the digitized Arabic.] This reached ʿĪsā ibn Abān, who had not previously attended al-Maʾmūn. He composed the small Book of the Argument, beginning with the kinds of reports, how they were transmitted, what must be accepted and rejected, our obligations, and what to do upon hearing contradictory reports, clarifying these matters. He then arranged chapters for those hadiths and in each explained Abū Ḥanīfa’s argument and position, its transmitted evidence, and its analogical reasoning, investigating it thoroughly. He worked on his book until it reached al-Maʾmūn. Having read it, he said, “This is the proper answer on behalf of these people.” Then he began reciting: They envied the youth because they could not attain his striving; thus they are his enemies and adversaries like the co-wives of a beautiful woman, saying of her face, out of envy and malice, “It is ugly.” He then asked who had composed the book and about his circumstances. When he was told, he gave orders concerning him, and from that day he began attending with the jurists.

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist informed us: al-Ṭaḥāwī informed us: Abū Khāzim narrated to us: ʿAbd al-Raḥmān ibn Nāʾil narrated to us, saying: ʿĪsā ibn Hārūn al-Hāshimī was al-Maʾmūn’s contemporary and had heard hadith with him and al-Amīn when Hārūn summoned people from different lands so the two could hear from them. This ʿĪsā ibn Hārūn collected enough hadiths to fill a book, placed it before al-Maʾmūn, and said, “May God set the Commander of the Faithful right! These are hadiths I heard with you from the teachers al-Rashīd chose for you. Now those who frequent your court are people who contradict these hadiths: among them Ismāʿīl ibn Ḥammād, Bishr ibn al-Walīd, Bishr ibn Ghiyāth, Muḥammad ibn Samāʿa, Yaḥyā ibn Aktham,” and he named others like them. “If their position is true, al-Rashīd was wrong in what he selected for you and if al-Rashīd was right, you should remove those who are wrong.” Al-Maʾmūn took the book and told ʿĪsā, “Perhaps these people have an argument; I shall ask them.” The first to enter was Ismāʿīl ibn Ḥammād. Al-Maʾmūn told him the matter. Ismāʿīl said, “I will deal with this book for you, Commander of the Faithful, and make the argument clear.” Al-Maʾmūn said, “Then attend to it,” and handed him the book. He kept it for some time and then returned it. Al-Maʾmūn read it and found a form of abuse, paid it no attention, and said, “This is no answer on behalf of these people.” He took the book from him. Bishr ibn Ghiyāth entered; he told him the matter, and Bishr said, “I will deal with it for you, Commander of the Faithful, and make the argument clear.” He took it and later brought a book, saying, “This is its answer.” Al-Maʾmūn read it and found that it rejected the acceptance of solitary reports. He said, “This is no answer on behalf of these people. Your companions cite such reports in some of their questions and begin their books with solitary reports. If it is permissible to act on a solitary report in any matter, it is permissible to act on one in comparable matters; if it is not permissible in anything, why did they put them in their books?” He took back the book he had given him. The next to enter was Yaḥyā ibn Aktham. Al-Maʾmūn told him the matter. He said, “Hand it to me, and I will deal with it for you, Commander of the Faithful.” He kept it a long time; whenever al-Maʾmūn asked, he said, “I have not finished.” Al-Maʾmūn said, “This is taking a long time. Wisdom does not entitle you to this much, in my view, even if you establish your argument: your opponent has explained his disagreement with you and his proof against you in a single book, while perhaps you cannot argue against him in a hundred books.” [The clause concerning wisdom is awkward in the digitized Arabic.] This reached ʿĪsā ibn Abān, who had not previously attended al-Maʾmūn. He composed the small Book of the Argument, beginning with the kinds of reports, how they were transmitted, what must be accepted and rejected, our obligations, and what to do upon hearing contradictory reports, clarifying these matters. He then arranged chapters for those hadiths and in each explained Abū Ḥanīfa’s argument and position, its transmitted evidence, and its analogical reasoning, investigating it thoroughly. He worked on his book until it reached al-Maʾmūn. Having read it, he said, “This is the proper answer on behalf of these people.” Then he began reciting: They envied the youth because they could not attain his striving; thus they are his enemies and adversaries like the co-wives of a beautiful woman, saying of her face, out of envy and malice, “It is ugly.” He then asked who had composed the book and about his circumstances. When he was told, he gave orders concerning him, and from that day he began attending with the jurists.

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist informed us: al-Ṭaḥāwī narrated to us: I heard the judge Abū Khāzim say, “I have never seen younger men of Baghdad more intelligent than ʿĪsā ibn Abān and Bishr ibn al-Walīd.” Abū Khāzim said: ʿĪsā was exceptionally generous and used to say, “By God, if a man were brought to me who treated his property as I treat mine, I would place him under financial guardianship.” A man brought Muḥammad ibn ʿAbbād al-Muhallabī before him, claiming four hundred dinars. ʿĪsā asked him about the claim, and he acknowledged it. The man said, “Imprison him for me.” ʿĪsā replied, “You are entitled to his imprisonment, but I do not think I should imprison Abū ʿAbd Allāh when I can redeem him with my own property.” ʿĪsā paid it on his behalf from his own property.

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist informed us: al-Ṭaḥāwī narrated to us: I heard the judge Abū Khāzim say, “I have never seen younger men of Baghdad more intelligent than ʿĪsā ibn Abān and Bishr ibn al-Walīd.” Abū Khāzim said: ʿĪsā was exceptionally generous and used to say, “By God, if a man were brought to me who treated his property as I treat mine, I would place him under financial guardianship.” A man brought Muḥammad ibn ʿAbbād al-Muhallabī before him, claiming four hundred dinars. ʿĪsā asked him about the claim, and he acknowledged it. The man said, “Imprison him for me.” ʿĪsā replied, “You are entitled to his imprisonment, but I do not think I should imprison Abū ʿAbd Allāh when I can redeem him with my own property.” ʿĪsā paid it on his behalf from his own property.

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: Abū Bakr al-Dāmghānī the jurist narrated to us: al-Ṭaḥāwī narrated to us: I heard Ibn Abī ʿImrān say: I heard Abū ʿAbd Allāh Muḥammad ibn ʿAbd Allāh al-Kalbī the jurist say: I was with ʿĪsā ibn Abān as he was dying. He said, “Kalbī, count my property.” I counted it and found it considerable. Then he said, “Count my debts.” I counted them and found them almost equal to his property. He said, “They used to like to live the lives of the rich and die the deaths of the poor.”

ʿAbd Allāh ibn Muḥammad al-Asadī informed us: Abū Bakr al-Dāmghānī the jurist narrated to us: al-Ṭaḥāwī narrated to us: I heard Ibn Abī ʿImrān say: I heard Abū ʿAbd Allāh Muḥammad ibn ʿAbd Allāh al-Kalbī the jurist say: I was with ʿĪsā ibn Abān as he was dying. He said, “Kalbī, count my property.” I counted it and found it considerable. Then he said, “Count my debts.” I counted them and found them almost equal to his property. He said, “They used to like to live the lives of the rich and die the deaths of the poor.”

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist informed us: al-Ṭaḥāwī narrated to us: I heard Abū Khāzim say: I heard Bakr say, “I never saw anyone and wished to be like him except Muḥammad ibn Samāʿa. Nor did I ever see two jurists as brotherly toward one another, each acknowledging his companion’s claims as he did his own, as Muḥammad ibn Samāʿa and ʿĪsā ibn Abān.”

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist informed us: al-Ṭaḥāwī narrated to us: I heard Abū Khāzim say: I heard Bakr say, “I never saw anyone and wished to be like him except Muḥammad ibn Samāʿa. Nor did I ever see two jurists as brotherly toward one another, each acknowledging his companion’s claims as he did his own, as Muḥammad ibn Samāʿa and ʿĪsā ibn Abān.”

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī narrated to us: al-Ṭaḥāwī narrated to us: Abū Bakra Bakkār ibn Qutayba narrated to us: I heard Hilāl ibn Yaḥyā say, “No judge more learned in jurisprudence than ʿĪsā ibn Abān has governed Basra since the beginning ofIslam down to our own time.”

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī narrated to us: al-Ṭaḥāwī narrated to us: Abū Bakra Bakkār ibn Qutayba narrated to us: I heard Hilāl ibn Yaḥyā say, “No judge more learned in jurisprudence than ʿĪsā ibn Abān has governed Basra since the beginning ofIslam down to our own time.”

ʿAbd Allāh ibn Muḥammad informed us: al-Dāmghānī narrated to us: al-Ṭaḥāwī narrated to us: I heard Ibrāhīm ibn Ḥumayd al-Baṣrī, known as al-Kallābāzī, say: I heard my father say: We litigated before ʿĪsā ibn Abān, judge of Basra, concerning our estate known as al-Kallābāziyya and the conditions under which it was endowed. He repeatedly had us return. One day we appeared and said, “Judge, our affair concerning this estate has taken a long time. We need the judge to decide between us, for we do not know whom else to turn to.” He reached up, took his tall cap from his head, and said, “By God, the judge does not know how to answer this question of yours. If you are willing to wait until God opens something in it for me and you, then wait; otherwise, do as you choose.”

ʿAbd Allāh ibn Muḥammad informed us: al-Dāmghānī narrated to us: al-Ṭaḥāwī narrated to us: I heard Ibrāhīm ibn Ḥumayd al-Baṣrī, known as al-Kallābāzī, say: I heard my father say: We litigated before ʿĪsā ibn Abān, judge of Basra, concerning our estate known as al-Kallābāziyya and the conditions under which it was endowed. He repeatedly had us return. One day we appeared and said, “Judge, our affair concerning this estate has taken a long time. We need the judge to decide between us, for we do not know whom else to turn to.” He reached up, took his tall cap from his head, and said, “By God, the judge does not know how to answer this question of yours. If you are willing to wait until God opens something in it for me and you, then wait; otherwise, do as you choose.”

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist narrated to us: al-Ṭaḥāwī informed us: Ibrāhīm ibn Muḥammad ibn Yūnus al-Baṣrī narrated to us, saying: I heard ʿĪsā ibn Abān, while he stood at the door of his mosque intending to enter for prayer, addressed by a woman: “Judge, fear God regarding my affair! Ask the jurists about my case before ruling against me. Ask Hilāl about it.” I heard him tell her, “Woman, we have no need of Hilāl.”

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī the jurist narrated to us: al-Ṭaḥāwī informed us: Ibrāhīm ibn Muḥammad ibn Yūnus al-Baṣrī narrated to us, saying: I heard ʿĪsā ibn Abān, while he stood at the door of his mosque intending to enter for prayer, addressed by a woman: “Judge, fear God regarding my affair! Ask the jurists about my case before ruling against me. Ask Hilāl about it.” I heard him tell her, “Woman, we have no need of Hilāl.”

ʿAbd Allāh ibn Muḥammad the judge informed us, saying: Abū Bakr al-Dāmghānī informed us, saying: al-Ṭaḥāwī informed us, saying: I heard Abū Khāzim say: I heard ʿAbd al-Raḥmān ibn Nāʾil the judge say: I used to ask Hilāl and Abū ʿĀṣim about Muḥammad ibn al-Ḥasan’s legal questions in al-Jāmiʿ al-Kabīr. Abū ʿĀṣim remembered them better than Hilāl. He said: They would sit beside the same pillar in the congregational mosque of Basra. Abū ʿĀṣim attached himself to Zufar ibn al-Hudhayl after Abū Ḥanīfa and studied jurisprudence under him. He was the one who gave him the epithet “al-Nabīl”.

ʿAbd Allāh ibn Muḥammad the judge informed us, saying: Abū Bakr al-Dāmghānī informed us, saying: al-Ṭaḥāwī informed us, saying: I heard Abū Khāzim say: I heard ʿAbd al-Raḥmān ibn Nāʾil the judge say: I used to ask Hilāl and Abū ʿĀṣim about Muḥammad ibn al-Ḥasan’s legal questions in al-Jāmiʿ al-Kabīr. Abū ʿĀṣim remembered them better than Hilāl. He said: They would sit beside the same pillar in the congregational mosque of Basra. Abū ʿĀṣim attached himself to Zufar ibn al-Hudhayl after Abū Ḥanīfa and studied jurisprudence under him. He was the one who gave him the epithet “al-Nabīl”.

ʿAbd Allāh ibn Muḥammad informed us, saying: Abū Bakr al-Dāmghānī informed us, saying: al-Ṭaḥāwī related to us, saying: Yazīd ibn Sinān informed us, saying: We were with Abū ʿĀṣim one day, talking among ourselves. Some of us asked others: “Why was Abū ʿĀṣim called al-Nabīl?” He heard that and asked us what we were discussing. When he resolved upon something we could not oppose him, so we told him. He said: “Yes. We used to attend Zufar, and with us was a man of Banū Saʿd whose kunya was Abū ʿĀṣim. He was in straitened circumstances and would come to Zufar in worn clothes. I, on the other hand, used to come to him wearing a tall cap, riding an animal, and dressed in fine clothes. One day I asked permission to enter. A servant girl of his answered me; she had a foreign accent, and he called her Zahra. She asked: ‘Who is this?’ I told her: ‘Abū ʿĀṣim.’ She entered to her master, and he asked her: ‘Who is at the door?’ She said: ‘Abū ʿĀṣim.’ He asked her: ‘Which Abū ʿĀṣim?’ He wanted to determine who was asking permission to enter, whether it was I or al-Saʿdī. She said to him: ‘That distinguished one.’ Then she gave me permission to enter. I entered while he was laughing and asked him: ‘What makes you laugh? May God set you right.’ He said: ‘This servant girl has given you an epithet that I do not think will ever leave you, either during your life or after your death.’ He then told me what she had said. From that day I was called al-Nabīl.”

ʿAbd Allāh ibn Muḥammad informed us, saying: Abū Bakr al-Dāmghānī informed us, saying: al-Ṭaḥāwī related to us, saying: Yazīd ibn Sinān informed us, saying: We were with Abū ʿĀṣim one day, talking among ourselves. Some of us asked others: “Why was Abū ʿĀṣim called al-Nabīl?” He heard that and asked us what we were discussing. When he resolved upon something we could not oppose him, so we told him. He said: “Yes. We used to attend Zufar, and with us was a man of Banū Saʿd whose kunya was Abū ʿĀṣim. He was in straitened circumstances and would come to Zufar in worn clothes. I, on the other hand, used to come to him wearing a tall cap, riding an animal, and dressed in fine clothes. One day I asked permission to enter. A servant girl of his answered me; she had a foreign accent, and he called her Zahra. She asked: ‘Who is this?’ I told her: ‘Abū ʿĀṣim.’ She entered to her master, and he asked her: ‘Who is at the door?’ She said: ‘Abū ʿĀṣim.’ He asked her: ‘Which Abū ʿĀṣim?’ He wanted to determine who was asking permission to enter, whether it was I or al-Saʿdī. She said to him: ‘That distinguished one.’ Then she gave me permission to enter. I entered while he was laughing and asked him: ‘What makes you laugh? May God set you right.’ He said: ‘This servant girl has given you an epithet that I do not think will ever leave you, either during your life or after your death.’ He then told me what she had said. From that day I was called al-Nabīl.”

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī informed us: Al-Ṭaḥāwī informed us: I heard Abū Bakra Bakkār ibn Qutayba say: I heard Hilāl ibn Yaḥyā say: I performed the pilgrimage during Hārūn's reign, after Abū Yūsuf's death. Asad ibn ʿAmr, who held judicial office, performed the pilgrimage with Hārūn that year. I saw Hārūn performing the arrival circumambulation. He had omitted the brisk gait, and people were standing away from him. A servant behind him tugged his garment, telling him to go back and perform the brisk gait. I was at the back of the crowd and called out, “Commander of the Faithful, if you continue, it is valid.” He heard me and continued, abandoning what the servant wanted. I mentioned this to Abū Khāzim, who said: ʿUmar ibn Yaḥyā, Hilāl's brother, related to me: I witnessed all of this. When Hilāl intended to call out, I gathered my garment, put it in his mouth, and said, “By God, we left our mother only against her will. Do you want to deprive her of one of us?” By God, he could not restrain himself from calling it out. Abū Bakr continued in his report: When Hārūn finished the circumambulation and the running between the hills, he entered the Kaʿba with Asad ibn ʿAmr, his other commanders, and his cousins. It was closed behind them. I peered through a crack in the door and saw Hārūn seated and Asad ibn ʿAmr seated opposite him, while the others, Hāshimites and everyone else, stood on their feet. I realized that no one was nobler than a jurist, and a sense of Asad ibn ʿAmr's greatness entered my heart that only God knows. Then Hārūn departed with his procession. Asad mounted in the manner of judges and jurists. I followed him as he rode and asked, “Why did Abū Ḥanīfa distinguish between a breach of trust in tawliya and in murābaḥa?” By God, he did not know this statement of Abū Ḥanīfa, and he diminished in my eyes. I went to Yūsuf ibn Khālid, who was on pilgrimage that year, and told him the entire story. He said, “How would Asad know what this is? Abū Ḥanīfa distinguished between them because he treated tawliya as a transfer of a sale, since it is at the original price. It is as though the seller transfers to the new purchaser what he acquired by ownership of the item, for the original price by which he acquired it. He treated murābaḥa as a second sale, since it is at a price different from the original price.” Hilāl had a book on legal instruments and the rules of endowments, and was foremost in the science of legal instruments.

ʿAbd Allāh ibn Muḥammad informed us: Abū Bakr al-Dāmghānī informed us: Al-Ṭaḥāwī informed us: I heard Abū Bakra Bakkār ibn Qutayba say: I heard Hilāl ibn Yaḥyā say: I performed the pilgrimage during Hārūn's reign, after Abū Yūsuf's death. Asad ibn ʿAmr, who held judicial office, performed the pilgrimage with Hārūn that year. I saw Hārūn performing the arrival circumambulation. He had omitted the brisk gait, and people were standing away from him. A servant behind him tugged his garment, telling him to go back and perform the brisk gait. I was at the back of the crowd and called out, “Commander of the Faithful, if you continue, it is valid.” He heard me and continued, abandoning what the servant wanted. I mentioned this to Abū Khāzim, who said: ʿUmar ibn Yaḥyā, Hilāl's brother, related to me: I witnessed all of this. When Hilāl intended to call out, I gathered my garment, put it in his mouth, and said, “By God, we left our mother only against her will. Do you want to deprive her of one of us?” By God, he could not restrain himself from calling it out. Abū Bakr continued in his report: When Hārūn finished the circumambulation and the running between the hills, he entered the Kaʿba with Asad ibn ʿAmr, his other commanders, and his cousins. It was closed behind them. I peered through a crack in the door and saw Hārūn seated and Asad ibn ʿAmr seated opposite him, while the others, Hāshimites and everyone else, stood on their feet. I realized that no one was nobler than a jurist, and a sense of Asad ibn ʿAmr's greatness entered my heart that only God knows. Then Hārūn departed with his procession. Asad mounted in the manner of judges and jurists. I followed him as he rode and asked, “Why did Abū Ḥanīfa distinguish between a breach of trust in tawliya and in murābaḥa?” By God, he did not know this statement of Abū Ḥanīfa, and he diminished in my eyes. I went to Yūsuf ibn Khālid, who was on pilgrimage that year, and told him the entire story. He said, “How would Asad know what this is? Abū Ḥanīfa distinguished between them because he treated tawliya as a transfer of a sale, since it is at the original price. It is as though the seller transfers to the new purchaser what he acquired by ownership of the item, for the original price by which he acquired it. He treated murābaḥa as a second sale, since it is at a price different from the original price.” Hilāl had a book on legal instruments and the rules of endowments, and was foremost in the science of legal instruments.