al-Ḥasan ibn Ziyād al-Luʾluʾī

ʿAbbās ibn Aḥmad al-Hāshimī narrated to us: Aḥmad ibn Muḥammad al-Miskī narrated to us: ʿAlī ibn Muḥammad al-Nakhaʿī narrated to us: Aḥmad ibn ʿAbd al-Ḥamīd al-Ḥārithī narrated to us, saying: I have never seen anyone better in character, more approachable, or more easygoing than al-Ḥasan ibn Ziyād. He said: Al-Ḥasan clothed his slaves in the same clothing he wore himself.

ʿAbbās ibn Aḥmad al-Hāshimī narrated to us: Aḥmad ibn Muḥammad al-Miskī narrated to us: ʿAlī ibn Muḥammad al-Nakhaʿī narrated to us: Aḥmad ibn ʿAbd al-Ḥamīd al-Ḥārithī narrated to us, saying: I have never seen anyone better in character, more approachable, or more easygoing than al-Ḥasan ibn Ziyād. He said: Al-Ḥasan clothed his slaves in the same clothing he wore himself.

Aḥmad ibn Muḥammad al-Ṣayrafī informed us: ʿAlī ibn ʿAmr al-Ḥarīrī narrated to us: ʿAlī ibn Muḥammad al-Nakhaʿī narrated to us: Muḥammad ibn Manṣūr narrated to us: Muḥammad ibn ʿUbayd Allāh al-Hamadhānī narrated to us: I heard Yaḥyā ibn Ādam say, “I have never seen anyone more learned in jurisprudence than al-Ḥasan ibn Ziyād.”

Aḥmad ibn Muḥammad al-Ṣayrafī informed us: ʿAlī ibn ʿAmr al-Ḥarīrī narrated to us: ʿAlī ibn Muḥammad al-Nakhaʿī narrated to us: Muḥammad ibn Manṣūr narrated to us: Muḥammad ibn ʿUbayd Allāh al-Hamadhānī narrated to us: I heard Yaḥyā ibn Ādam say, “I have never seen anyone more learned in jurisprudence than al-Ḥasan ibn Ziyād.”

Aḥmad ibn Muḥammad informed us: ʿAlī ibn ʿAmr narrated to us: the judge al-Nakhaʿī narrated to us: ʿAlī ibn ʿUbayda narrated to us: Muḥammad ibn Shujāʿ narrated to us: ʿAlī ibn Ṣāliḥ narrated to us, saying: We were with Abū Yūsuf when al-Ḥasan ibn Ziyād approached. Abū Yūsuf said, “Get ahead of him and question him, or you will not be able to overcome him.” Then al-Ḥasan ibn Ziyād came forward and said, “Peace be upon you! Abū Yūsuf, what do you say…?” joining his question directly to the greeting. I saw Abū Yūsuf turning his face first to this side and then to that because of al-Ḥasan’s many objections, moving from one answer to another.

Aḥmad ibn Muḥammad informed us: ʿAlī ibn ʿAmr narrated to us: the judge al-Nakhaʿī narrated to us: ʿAlī ibn ʿUbayda narrated to us: Muḥammad ibn Shujāʿ narrated to us: ʿAlī ibn Ṣāliḥ narrated to us, saying: We were with Abū Yūsuf when al-Ḥasan ibn Ziyād approached. Abū Yūsuf said, “Get ahead of him and question him, or you will not be able to overcome him.” Then al-Ḥasan ibn Ziyād came forward and said, “Peace be upon you! Abū Yūsuf, what do you say…?” joining his question directly to the greeting. I saw Abū Yūsuf turning his face first to this side and then to that because of al-Ḥasan’s many objections, moving from one answer to another.

Aḥmad ibn Muḥammad al-Ṣayrafī informed us: ʿAlī ibn ʿAmr narrated to us: the judge al-Nakhaʿī narrated to us: Muḥammad ibn Manṣūr al-Asadī narrated to us, saying: I asked Nimr ibn Jidār, “Which is more learned in jurisprudence, al-Ḥasan ibn Ziyād or Muḥammad ibn al-Ḥasan?” He replied, “Al-Ḥasan. By God, I saw al-Ḥasan ibn Ziyād question Muḥammad until Muḥammad wept because of the errors he exposed.” I said, “You have met Abū Yūsuf, al-Ḥasan, and Muḥammad; how did you find them?” He replied, “Muḥammad gave the best answers, but his questions were not on the level of his answers. Al-Ḥasan ibn Ziyād asked the best questions, but his answers were not on the level of his questions. Abū Yūsuf was the best of them both in questions and in answers.”

Aḥmad ibn Muḥammad al-Ṣayrafī informed us: ʿAlī ibn ʿAmr narrated to us: the judge al-Nakhaʿī narrated to us: Muḥammad ibn Manṣūr al-Asadī narrated to us, saying: I asked Nimr ibn Jidār, “Which is more learned in jurisprudence, al-Ḥasan ibn Ziyād or Muḥammad ibn al-Ḥasan?” He replied, “Al-Ḥasan. By God, I saw al-Ḥasan ibn Ziyād question Muḥammad until Muḥammad wept because of the errors he exposed.” I said, “You have met Abū Yūsuf, al-Ḥasan, and Muḥammad; how did you find them?” He replied, “Muḥammad gave the best answers, but his questions were not on the level of his answers. Al-Ḥasan ibn Ziyād asked the best questions, but his answers were not on the level of his questions. Abū Yūsuf was the best of them both in questions and in answers.”

ʿUmar ibn Ibrāhīm the Qurʾān reciter informed us: Makram narrated to us: Aḥmad ibn ʿAṭiyya narrated to us: Mulayḥ ibn Wakīʿ narrated to us: my father narrated to us, saying: Al-Ḥasan ibn Ziyād constantly attended Abū Ḥanīfa. His father said, “I have daughters, and we have no one else besides him.” He said, “Advise him to do what benefits him.” When al-Ḥasan came, he told him, “Your father has said such and such. Keep attending, for I have never seen a jurist poor.” He continued providing him with support until he became independent.

ʿUmar ibn Ibrāhīm the Qurʾān reciter informed us: Makram narrated to us: Aḥmad ibn ʿAṭiyya narrated to us: Mulayḥ ibn Wakīʿ narrated to us: my father narrated to us, saying: Al-Ḥasan ibn Ziyād constantly attended Abū Ḥanīfa. His father said, “I have daughters, and we have no one else besides him.” He said, “Advise him to do what benefits him.” When al-Ḥasan came, he told him, “Your father has said such and such. Keep attending, for I have never seen a jurist poor.” He continued providing him with support until he became independent.

Abū al-Qāsim ʿAbd Allāh ibn Muḥammad al-Ḥulwānī informed us: Makram narrated to us: Aḥmad narrated to us: I heard Ibn Samāʿa say: I heard al-Ḥasan ibn Ziyād say, “I wrote down twelve thousand hadiths from Ibn Jurayj, all of which jurists need.”

Abū al-Qāsim ʿAbd Allāh ibn Muḥammad al-Ḥulwānī informed us: Makram narrated to us: Aḥmad narrated to us: I heard Ibn Samāʿa say: I heard al-Ḥasan ibn Ziyād say, “I wrote down twelve thousand hadiths from Ibn Jurayj, all of which jurists need.”

ʿAbd Allāh ibn Muḥammad informed us: Makram narrated to us: Aḥmad narrated to us: Aḥmad ibn Yūnus narrated to us, saying: When al-Ḥasan ibn Ziyād became judge, he did not fare successfully in it, although he had memorized his companions’ positions. Al-Bakkāʾī sent to him: “Alas for you! You have not been granted success in judging. I hope this is because God intends something better for you. Ask to be excused.” He asked to be excused and found relief.

ʿAbd Allāh ibn Muḥammad informed us: Makram narrated to us: Aḥmad narrated to us: Aḥmad ibn Yūnus narrated to us, saying: When al-Ḥasan ibn Ziyād became judge, he did not fare successfully in it, although he had memorized his companions’ positions. Al-Bakkāʾī sent to him: “Alas for you! You have not been granted success in judging. I hope this is because God intends something better for you. Ask to be excused.” He asked to be excused and found relief.

ʿAbd Allāh ibn Muḥammad the witness informed us: Makram narrated to us: ʿAbd al-Wahhāb ibn Muḥammad narrated to us: I heard Muḥammad ibn Shujāʿ say: I heard al-Ḥasan ibn Abī Mālik say: When al-Ḥasan ibn Ziyād came to Abū Yūsuf, he caused him apprehension. Ibn Shujāʿ said: I heard Ibn Ziyād say, “For forty years I never spent a night without a lamp before me.”

ʿAbd Allāh ibn Muḥammad the witness informed us: Makram narrated to us: ʿAbd al-Wahhāb ibn Muḥammad narrated to us: I heard Muḥammad ibn Shujāʿ say: I heard al-Ḥasan ibn Abī Mālik say: When al-Ḥasan ibn Ziyād came to Abū Yūsuf, he caused him apprehension. Ibn Shujāʿ said: I heard Ibn Ziyād say, “For forty years I never spent a night without a lamp before me.”

Abū ʿUbayd Allāh al-Marzubānī informed us: Aḥmad ibn Khalaf narrated to us: al-Ḥusayn ibn Ḥumayd the grammarian narrated to us: Ibrāhīm ibn al-Layth the landholder narrated to us, from one of his companions: Al-Rashīd instructed al-Ḥasan ibn Ziyād al-Luʾluʾī to visit al-Maʾmūn one day each week, during his time in Raqqa, to discuss jurisprudence and ask him about hadith and people’s disagreements concerning it. One evening, while al-Luʾluʾī was speaking with him in Raqqa, al-Maʾmūn grew drowsy. Al-Luʾluʾī asked, “Have you heard, prince?” He opened his eyes and said, “A common tradesman, by God! Boy, take him by the hand and lead him out.” He was led out and never entered his presence afterward. When this reached al-Rashīd, he quoted the following verse: Does the Khattī spear grow except as a branch? Are palms planted anywhere but in their proper soil?

Abū ʿUbayd Allāh al-Marzubānī informed us: Aḥmad ibn Khalaf narrated to us: al-Ḥusayn ibn Ḥumayd the grammarian narrated to us: Ibrāhīm ibn al-Layth the landholder narrated to us, from one of his companions: Al-Rashīd instructed al-Ḥasan ibn Ziyād al-Luʾluʾī to visit al-Maʾmūn one day each week, during his time in Raqqa, to discuss jurisprudence and ask him about hadith and people’s disagreements concerning it. One evening, while al-Luʾluʾī was speaking with him in Raqqa, al-Maʾmūn grew drowsy. Al-Luʾluʾī asked, “Have you heard, prince?” He opened his eyes and said, “A common tradesman, by God! Boy, take him by the hand and lead him out.” He was led out and never entered his presence afterward. When this reached al-Rashīd, he quoted the following verse: Does the Khattī spear grow except as a branch? Are palms planted anywhere but in their proper soil?

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.

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.”

ʿUmar ibn Ibrāhīm the Qurʾan reciter informed us: Makram ibn Aḥmad informed us: Aḥmad ibn ʿAṭiyya related to us: I heard Abū ʿUbayd al-Qāsim ibn Sallām say: We were with Muḥammad ibn al-Ḥasan when al-Rashīd approached. Everyone rose except Muḥammad ibn al-Ḥasan, who did not rise. Al-Ḥasan ibn Ziyād, who harbored resentment toward Muḥammad ibn al-Ḥasan, rose and went in, and the caliph’s companions went in. Al-Rashīd waited a little; then permission to enter was announced. Muḥammad ibn al-Ḥasan rose and entered, and his companions were alarmed; he remained a while, then emerged cheerful and happy. He said: He asked me, “Why did you not rise with the people?” I replied, “I disliked departing from the class in which you placed me. You deemed me fit for learning; I disliked leaving it for the class of service, which lies outside it. Your cousin, God bless him and grant him peace, said, ‘Whoever loves men to stand before him should take his seat in the Fire.’ He intended scholars by that. Whoever rises to fulfill service and honor kingship inspires fear in the enemy; whoever remains seated follows the Sunna taken from you, which is your religion.” He said, “You speak truthfully, Muḥammad.” He then spoke privately to me: “ʿUmar ibn al-Khaṭṭāb made a treaty with the Banū Taghlib on condition that they not make their children Christians. They have made their sons Christians, making their blood lawful to shed. What do you think?” I said, “ʿUmar confirmed them under that arrangement. They made their sons Christians after ʿUmar, and ʿUthmān and your cousin [ʿAlī] tolerated it. Your cousin’s standing in knowledge is not hidden from you, and precedent proceeded accordingly. This amounts to a treaty by the caliphs after him, and nothing attaches to you concerning it. I have disclosed the learning to you; your judgment is superior.” He said, “No: we shall proceed as they did, God willing. God commanded His Prophet to consult; he would consult about his affairs, then Gabriel would bring him God’s guidance. But you must pray for the one God has placed in authority over you, and instruct your companions to do so. I have ordered something for you to distribute among them.” A large sum was brought out for him, and he distributed it.

ʿUmar ibn Ibrāhīm the Qurʾan reciter informed us: Makram ibn Aḥmad informed us: Aḥmad ibn ʿAṭiyya related to us: I heard Abū ʿUbayd al-Qāsim ibn Sallām say: We were with Muḥammad ibn al-Ḥasan when al-Rashīd approached. Everyone rose except Muḥammad ibn al-Ḥasan, who did not rise. Al-Ḥasan ibn Ziyād, who harbored resentment toward Muḥammad ibn al-Ḥasan, rose and went in, and the caliph’s companions went in. Al-Rashīd waited a little; then permission to enter was announced. Muḥammad ibn al-Ḥasan rose and entered, and his companions were alarmed; he remained a while, then emerged cheerful and happy. He said: He asked me, “Why did you not rise with the people?” I replied, “I disliked departing from the class in which you placed me. You deemed me fit for learning; I disliked leaving it for the class of service, which lies outside it. Your cousin Muḥammad, God bless him and grant him peace, said, ‘Whoever loves men to stand before him should take his seat in the Fire.’ He intended scholars by that. Whoever rises to fulfill service and honor kingship inspires fear in the enemy; whoever remains seated follows the Sunna taken from you, which is your religion.” He said, “You speak truthfully, Muḥammad.” He then spoke privately to me: “ʿUmar ibn al-Khaṭṭāb made a treaty with the Banū Taghlib on condition that they not make their children Christians. They have made their sons Christians, making their blood lawful to shed. What do you think?” I said, “ʿUmar instructed them to do so. They made their sons Christians after ʿUmar, and ʿUthmān and your cousin [ʿAlī]—may God be pleased with them both—tolerated it. Your cousin’s standing in knowledge is not hidden from you, and precedent proceeded accordingly. This amounts to a treaty by the caliphs after him, and nothing attaches to you concerning it. I have disclosed the learning to you; your judgment is superior.” He said, “No: we shall proceed as they did, God willing. God commanded His Prophet—God bless him and grant him peace—to consult; he would consult about his affairs, then Gabriel would bring him God’s guidance. But you must pray for the one God has placed in authority over you, and instruct your companions to do so. I have ordered something for you to distribute among them.” A large sum was brought out for him, and he distributed it.

ʿAbd Allāh ibn Muḥammad al-Ḥulwānī informed us: Makram ibn Aḥmad related to us: Aḥmad ibn ʿAṭiyya related to us: Muḥammad ibn Samāʿa related to us: Hārūn al-Rashīd summoned Muḥammad ibn al-Ḥasan to his gathering, then summoned al-Ḥasan ibn Ziyād. He also brought a man of the descendants of Abū Ṭālib and a document of safe-conduct. He handed it to Muḥammad ibn al-Ḥasan, who read it. He asked, “What do you say about it?” He said, “This is valid safe-conduct,” and raised his voice, saying, “Commander of the Faithful, this is valid safe-conduct, and shedding the blood of the man for whom this document was written is forbidden.” He ordered the document taken from his hand and handed to al-Ḥasan ibn Ziyād, who read it and said quietly, “This is safe-conduct.” Hārūn became angry, and Abū al-Bakhtarī Wahb ibn Wahb the judge entered. Without being ordered, he reached out and took the document, read it, drew a knife from his leather sock, cut it in half, threw it aside, and said, “This document is annulled; it is not safe-conduct but invalid safe-conduct. Kill this man; responsibility for his blood is upon me.” Hārūn took an inkwell before him and struck Muḥammad ibn al-Ḥasan’s face, wounding his head. Ibn Samāʿa said: I was present. He left, and I followed him as he wept. When he reached his house, I asked, “Abū ʿAbd Allāh, why weep over a wound received in God’s cause?” He replied, “By God, it is not for that that I weep.” I asked, “What shortcoming was yours?” He said, “I ought to have asked Abū al-Bakhtarī, ‘On what grounds do you say this?’, established the proof against him, and spoken the truth even if I were killed.” He then said, “What warrant does a Muslim judge have for keeping a knife like this in his leather sock?” That day the Ṭālibid told Hārūn, “Hārūn, fear God! You speak against the two jurists of the earth because they found no justification in your safe-conduct for shedding blood and told you, ‘Let this soul die at its appointed time and be gracious to it,’ yet you accept the word of a man notorious for claiming a lineage not acknowledged by the father he claimed?” He thereby excluded Abū al-Bakhtarī from his claimed lineage. Then he said, “Ask about him among the people who remove filth in Medina’s bathhouses: they will tell you of marks on his back that they describe to people. Someone like this cannot say anything but this. By God, I do not care whether I fall upon death or death falls upon me; I shall die only at my appointed time.” Al-Qāsim ibn Ibrāhīm the ascetic said: Mūsā ibn ʿAbd Allāh ibn al-Ḥasan ibn al-Ḥasan related to me that he attended this gathering. Al-Qāsim ibn ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn al-Qāsim ibn Muḥammad ibn Abī Bakr al-Ṣiddīq said that he was present for all this speech. He said: The man who was killed was Yaḥyā ibn ʿAbd Allāh ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī; peace be upon them.

ʿAbd Allāh ibn Muḥammad al-Ḥulwānī informed us: Makram ibn Aḥmad related to us: Aḥmad ibn ʿAṭiyya related to us: Muḥammad ibn Samāʿa related to us: Hārūn al-Rashīd summoned Muḥammad ibn al-Ḥasan to his gathering, then summoned al-Ḥasan ibn Ziyād. He also brought a man of the descendants of Abū Ṭālib and a document of safe-conduct. He handed it to Muḥammad ibn al-Ḥasan, who read it. He asked, “What do you say about it?” He said, “This is valid safe-conduct,” and raised his voice, saying, “Commander of the Faithful, this is valid safe-conduct, and shedding the blood of the man for whom this document was written is forbidden.” He ordered the document taken from his hand and handed to al-Ḥasan ibn Ziyād, who read it and said quietly, “This is safe-conduct.” Hārūn became angry, and Abū al-Bakhtarī Wahb ibn Wahb the judge entered. Without being ordered, he reached out and took the document, read it, drew a knife from his leather sock, cut it in half, threw it aside, and said, “This document is annulled; it is not safe-conduct but invalid safe-conduct. Kill this man; responsibility for his blood is upon me.” Hārūn took an inkwell before him and struck Muḥammad ibn al-Ḥasan’s face, wounding his head. Ibn Samāʿa said: I was present. He left, and I followed him as he wept. When he reached his house, I asked, “Abū ʿAbd Allāh, why weep over a wound received in God’s cause?” He replied, “By God, it is not for that that I weep.” I asked, “What shortcoming was yours?” He said, “I ought to have asked Abū al-Bakhtarī, ‘On what grounds do you say this?’, established the proof against him, and spoken the truth even if I were killed.” He then said, “What warrant does a Muslim judge have for keeping a knife like this in his leather sock?” That day the Ṭālibid told Hārūn, “Hārūn, fear God! You speak against the two jurists of the earth because they found no justification in your safe-conduct for shedding blood and told you, ‘Let this soul die at its appointed time and be gracious to it,’ yet you accept the word of a man notorious for claiming a lineage not acknowledged by the father he claimed?” He thereby excluded Abū al-Bakhtarī from his claimed lineage. Then he said, “Ask about him among the people who remove filth in Medina’s bathhouses: they will tell you of marks on his back that they describe to people. Someone like this cannot say something like this. By God, I do not care whether I fall upon death or death falls upon me; I shall die only at my appointed time.” Al-Qāsim ibn Ibrāhīm the ascetic said: Mūsā ibn ʿAbd Allāh related to me, from al-Ḥasan ibn al-Ḥasan, that he attended this gathering. Al-Qāsim ibn ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn al-Qāsim ibn Muḥammad ibn Abī Bakr al-Ṣiddīq said that he was present for all this speech. He said: The man who was killed was Yaḥyā ibn ʿAbd Allāh ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī; peace be upon them.

ʿUmar ibn Ibrāhīm the Qurʾān reciter informed us: the judge Abū Bakr Makram narrated to us: Aḥmad ibn ʿUbayd Allāh al-Thaqafī narrated to us: Abū Khāzim ʿAbd al-Ḥamīd ibn ʿAbd al-ʿAzīz narrated to us: Bakr ibn Khalaf al-ʿAmmī narrated to me: Muḥammad ibn Samāʿa narrated to me: Muḥammad ibn al-Ḥasan the jurist narrated to me. Abū Khāzim said: He was a client of Banū Shaybān; they originally came from a village between Palestine and Ramla, which I know, and I know some of its inhabitants. They then moved to Kufa. He said: When al-Rashīd summoned me to appoint me judge in Syria, I arrived in the City of Peace and met Abū Yūsuf. He was the one who had named and recommended me. I told him, “Because of my claim upon you, my constant attendance on you, and my taking you as teacher and imam, you should obtain my exemption from this office.” He said, “I will ride with you to Yaḥyā ibn Khālid and speak to him.” He rode with me to Yaḥyā ibn Khālid. When we entered, Yaḥyā moved aside on his prayer mat for him, and he sat with him on it; I sat at the doorway. I heard him say, “This is Muḥammad ibn al-Ḥasan; his circumstances are such and such,” describing me and mentioning my refusal. Yaḥyā asked him, “What is your opinion of him?” He said, “I say that if you exempt him, you will not find his equal.” When Yaḥyā heard this, he paid no attention to what I said and confirmed my appointment. When al-Rashīd arrived at Raqqa, I was summoned. I entered his presence with al-Ḥasan ibn Ziyād al-Luʾluʾī and Abū al-Bukhtarī Wahb ibn Wahb. He brought out the safe-conduct written for Yaḥyā ibn ʿAbd Allāh ibn al-Ḥasan and handed it to me. I read it, knowing why we had been summoned. I weighed whether to reveal anything he could use to obtain a means of killing the man, or refrain from challenging it despite knowing the anger of al-Rashīd I would incur. I preferred God’s command and the Hereafter, and said, “This is an emphatic safe-conduct; there is no way to invalidate it.” He snatched the document from my hand and passed it to al-Luʾluʾī. He read it and said faintly—I do not know whether he was heard—“This is a safe-conduct.” It was snatched from his hand and passed to Abū al-Bukhtarī, who read it and then said, “I place no hope in it and do not approve it. This is an evil man who has broken communal unity, shed Muslim blood, and done such and such; he has no safe-conduct.” He then reached into his leather boot while I watched, drew out a knife, cut the document in two, and handed it to the servant. Turning to al-Rashīd, he said, “Kill him; responsibility for his blood rests on my neck.” We rose from the gathering. Al-Rashīd’s messenger came to prohibit me from giving anyone a legal opinion or judging. I remained in that condition until Umm Jaʿfar wanted to establish an endowment and sent to me about it. I explained that I had been forbidden to give legal opinions. She spoke to al-Rashīd, and he permitted me. Muḥammad ibn al-Ḥasan said: Everyone in al-Rashīd’s household and I were astonished at Abū al-Bukhtarī: he was a judge, yet issued this ruling and took responsibility for a Muslim’s blood; and then there was his carrying a knife in his boot. He said: Al-Rashīd did not kill Yaḥyā then; rather, he died in prison after some time. Muḥammad ibn Samāʿa said in his account: Al-Rashīd later brought Muḥammad ibn al-Ḥasan close, advanced him, appointed him chief judge, and took him to Rayy. He and al-Kisāʾī died there on the same day. Al-Rashīd said, “I have buried jurisprudence and grammar in Rayy.” Bakr al-ʿAmmī said in his account: When Muḥammad ibn al-Ḥasan ruled that the safe-conduct was valid, while Abū al-Bukhtarī ruled it void and permitted his blood to be shed, Yaḥyā said, “Commander of the Faithful, Muḥammad ibn al-Ḥasan, with his standing in jurisprudence, rules my safe-conduct valid, while this man rules it void. What does this man have to do with giving legal opinions? His father was only a drummer in Medina.”

ʿUmar ibn Ibrāhīm the Qurʾān reciter informed us: the judge Abū Bakr Makram narrated to us: Aḥmad ibn ʿUbayd Allāh al-Thaqafī narrated to us: Abū Khāzim ʿAbd al-Ḥamīd ibn ʿAbd al-ʿAzīz narrated to us: Bakr ibn Khalaf al-ʿAmmī narrated to me: Muḥammad ibn Samāʿa narrated to me: Muḥammad ibn al-Ḥasan the jurist narrated to me. Abū Khāzim said: He was a client of Banū Shaybān; they originally came from a village between Palestine and Ramla, which I know, and I know some of its inhabitants. They then moved to Kufa. He said: When al-Rashīd summoned me to appoint me judge in Syria, I arrived in the City of Peace and met Abū Yūsuf. He was the one who had named and recommended me. I told him, “Because of my claim upon you, my constant attendance on you, and my taking you as teacher and imam, you should guide me in this affair.” He said, “I will ride with you to Yaḥyā ibn Khālid and speak to him.” He rode with me to Yaḥyā ibn Khālid. When we entered, Yaḥyā moved aside on his prayer mat for him, and he sat with him on it; I sat at the doorway. I heard him say, “This is Muḥammad ibn al-Ḥasan; his circumstances are such and such,” describing me and mentioning my refusal. Yaḥyā asked him, “What is your opinion of him?” He said, “I say that if you exempt him, you will not find his equal.” When Yaḥyā heard this, he paid no attention to what I said and confirmed my appointment. When al-Rashīd arrived at Raqqa, I was summoned. I entered his presence with al-Ḥasan ibn Ziyād al-Luʾluʾī and Abū al-Bukhtarī Wahb ibn Wahb. He brought out the safe-conduct written for Yaḥyā ibn ʿAbd Allāh ibn al-Ḥasan and handed it to me. I read it, knowing why we had been summoned. I weighed whether to reveal anything he could use to obtain a means of killing the man, or refrain from challenging it despite knowing the anger of al-Rashīd I would incur. I preferred God’s command and the Hereafter, and said, “This is an emphatic safe-conduct; there is no way to invalidate it.” He snatched the document from my hand and passed it to al-Luʾluʾī. He read it and said faintly—I do not know whether he was heard—“This is a safe-conduct.” It was snatched from his hand and passed to Abū al-Bukhtarī, who read it and then said, “I do not uphold it and do not approve it. This is an evil man who has broken communal unity, shed Muslim blood, and done such and such; he has no safe-conduct.” He then reached into his leather boot while I watched, drew out a knife, cut the document in two, and handed it to the servant. Turning to al-Rashīd, he said, “Kill him; responsibility for his blood rests on my neck.” We rose from the gathering. Al-Rashīd’s messenger came to prohibit me from giving anyone a legal opinion or judging. I remained in that condition until Umm Jaʿfar wanted to establish an endowment and sent to me about it. I explained that I had been forbidden to give legal opinions. She spoke to al-Rashīd, and he permitted me. Muḥammad ibn al-Ḥasan said: Everyone in al-Rashīd’s household and I were astonished at Abū al-Bukhtarī: he was a judge, yet issued this ruling and took responsibility for a Muslim’s blood; and then there was his carrying a knife in his boot. He said: Al-Rashīd did not kill Yaḥyā then; rather, he died in prison after some time. Muḥammad ibn Samāʿa said in his account: Al-Rashīd later brought Muḥammad ibn al-Ḥasan close, advanced him, appointed him chief judge, and took him to Rayy. He and al-Kisāʾī died there on the same day. Al-Rashīd said, “I have buried jurisprudence and grammar in Rayy.” Bakr al-ʿAmmī said in his account: When Muḥammad ibn al-Ḥasan ruled that the safe-conduct was valid, while Abū al-Bukhtarī ruled it void and permitted his blood to be shed, Yaḥyā said, “Commander of the Faithful, Muḥammad ibn al-Ḥasan, with his standing in jurisprudence, rules my safe-conduct valid, while this man rules it void. What does this man have to do with giving legal opinions? His father was only a drummer in Medina.”

Among al-Ḥasan ibn Ziyād's companions was Muḥammad ibn Shujāʿ al-Thaljī. He was foremost in jurisprudence, hadith, and Qurʾan recitation, with scrupulousness and devotion. He died suddenly in 256 and was buried in the Dār al-Raqīq district of Baghdad.

Among al-Ḥasan ibn Ziyād's companions was Muḥammad ibn Shujāʿ al-Thaljī. He was foremost in jurisprudence, hadith, and Qurʾan recitation, with scrupulousness and devotion. He died suddenly in 256 and was buried in the Dār al-Raqīq district of Baghdad.

Abū ʿAbd Allāh Aḥmad ibn Muḥammad al-Ṣayrafī informed us: ʿAlī ibn ʿAmr al-Ḥarīrī narrated to us: Abū al-Qāsim ibn Kaʾs al-Nakhaʿī narrated to us: Asbāṭ ibn Muḥammad narrated to us: Nimr ibn Jidār narrated to us, from al-Ḥasan ibn Ziyād, who said: A man buried his money somewhere, then forgot where. He searched without finding it and came to complain to Abū Ḥanīfa. He said: This is not jurisprudence so that I can devise a solution for you. But go and pray tonight until morning; you will remember where you buried it. He did so, and had stood less than a quarter of the night when he remembered. He came and told Abū Ḥanīfa, who said: I knew Satan would not let you pray all night without reminding you. Woe to you—why did you not complete your night in gratitude to God Most High?

Abū ʿAbd Allāh Aḥmad ibn Muḥammad al-Ṣayrafī informed us: ʿAlī ibn ʿAmr al-Ḥarīrī narrated to us: Abū al-Qāsim ibn Kaʾs al-Nakhaʿī narrated to us: Asbāṭ ibn Muḥammad narrated to us: Nimr ibn Jidār narrated to us, from al-Ḥasan ibn Ziyād, who said: A man buried his money somewhere, then forgot where. He searched without finding it and came to complain to Abū Ḥanīfa. He said: This is not jurisprudence so that I can devise a solution for you. But go and pray tonight until morning; you will remember where you buried it. He did so, and had stood less than a quarter of the night when he remembered. He came and told Abū Ḥanīfa, who said: I knew Satan would not let you pray all night without reminding you. Woe to you—why did you not complete your night in gratitude to God Most High?

Aḥmad ibn Muḥammad al-Ṣayrafī informed us: ʿAlī ibn ʿAmr al-Ḥarīrī narrated to us: ʿAlī ibn Muḥammad the judge narrated to us: Ibrāhīm ibn Ismāʿīl al-Ṭalḥī narrated to us, from his father, from al-Ḥasan ibn Ziyād, who said: By God, Abū Ḥanīfa accepted no reward or gift from any of them.

Aḥmad ibn Muḥammad al-Ṣayrafī informed us: ʿAlī ibn ʿAmr al-Ḥarīrī narrated to us: ʿAlī ibn Muḥammad the judge narrated to us: Ibrāhīm ibn Ismāʿīl al-Ṭalḥī narrated to us, from his father, from al-Ḥasan ibn Ziyād, who said: By God, Abū Ḥanīfa accepted no reward or gift from any of them.

Aḥmad ibn Muḥammad al-Ṣayrafī informed us: Aḥmad ibn Muḥammad al-Miskī related to us: ʿAlī ibn Muḥammad the judge related to us: Aḥmad ibn ʿAmmār ibn Abī Mālik al-Janbī related to us, from his father, from al-Ḥasan ibn Ziyād, who said: Abū Ḥanīfa saw worn clothes on one of his associates. He told him to remain seated until the people dispersed and he was alone. He then said: “Lift the prayer mat and take what is underneath.” The man lifted it and found a thousand dirhams. He said: “Take these dirhams and improve your appearance.” The man replied: “I am well off and enjoy prosperity; I do not need them.” He said: “Have you not heard the hadith that God loves to see the sign of His blessing upon His servant? You should improve your appearance so your friend is not distressed on your account.”

Aḥmad ibn Muḥammad al-Ṣayrafī informed us: Aḥmad ibn Muḥammad al-Miskī related to us: ʿAlī ibn Muḥammad the judge related to us: Aḥmad ibn ʿAmmār ibn Abī Mālik al-Janbī related to us, from his father, from al-Ḥasan ibn Ziyād, who said: Abū Ḥanīfa saw worn clothes on one of his associates. He told him to remain seated until the people dispersed and he was alone. He then said: “Lift the prayer mat and take what is underneath.” The man lifted it and found a thousand dirhams. He said: “Take these dirhams and improve your appearance.” The man replied: “I am well off and enjoy prosperity; I do not need them.” He said: “Have you not heard the hadith that God loves to see the sign of His blessing upon His servant? You should improve your appearance so your friend is not distressed on your account.”

Abū ʿUbayd Allāh Muḥammad ibn ʿImrān ibn Mūsā al-Marzubānī informed us: The judge Makram ibn Aḥmad related: Abū Khāzim the judge related: Shuʿayb ibn Ayyūb al-Ṣarīfīnī related: al-Ḥasan ibn Ziyād related: I heard Abū Ḥanīfa say: I was with Muḥārib ibn Dithār when two litigants approached. One claimed against the other, and two witnesses testified. The defendant turned to Muḥārib and said of one witness: “By God, he is a righteous man; he is such-and-such.” Muḥārib asked: “Do you praise him although he testified against you?” He replied: “By God, he committed no fault before this.” Muḥārib ibn Dithār said: “Ibn ʿUmar related to me that God’s Messenger, peace and blessings upon him, said: ‘Birds let their beaks hang and flutter their wings on Resurrection Day from the terror they see.’ God’s Messenger also said: ‘The false witness’s feet do not move before he takes his seat in the Fire.’” The witnesses then withdrew their testimony.

Abū ʿUbayd Allāh Muḥammad ibn ʿImrān ibn Mūsā al-Marzubānī informed us: The judge Makram ibn Aḥmad related: Abū Khāzim the judge related: Shuʿayb ibn Ayyūb al-Ṣarīfīnī related: al-Ḥasan ibn Ziyād related: I heard Abū Ḥanīfa say: I was with Muḥārib ibn Dithār when two litigants approached. One claimed against the other, and two witnesses testified. The defendant turned to Muḥārib and said of one witness: “By God, he is a righteous man; he is such-and-such.” Muḥārib asked: “Do you praise him although he testified against you?” He replied: “By God, he committed no fault before this.” Muḥārib ibn Dithār said: “Ibn ʿUmar—may God be pleased with them both—related to me that God’s Messenger, peace and blessings upon him, said: ‘Birds let their beaks hang and flutter their wings on Resurrection Day from the terror they see.’ God’s Messenger also said: ‘The false witness’s feet do not move before he takes his seat in the Fire.’” The witnesses then withdrew their testimony.

ʿUmar ibn Ibrāhīm the Qurʾan reciter informed us: Makram ibn Aḥmad related to us: ʿAlī ibn Muḥammad informed us: Muḥammad ibn Manṣūr al-Asadī related to us: Nimr ibn Jidār related to us: Al-Ḥasan ibn Ziyād al-Luʾluʾī related to us: We performed pilgrimage with Abū Yūsuf. He became ill on the road, and we stopped at Biʾr Maymūn. Sufyān ibn ʿUyayna came to visit him. He told us, “Take Abū Muḥammad’s hadith,” and Sufyān transmitted forty hadith to us. When Sufyān got up, Abū Yūsuf told us, “Take what he transmitted to you,” and repeated all forty hadith to us from memory, despite his age, weakness, illness, and preoccupation with travel.

ʿUmar ibn Ibrāhīm the Qurʾan reciter informed us: Makram ibn Aḥmad related to us: ʿAlī ibn Muḥammad informed us: Muḥammad ibn Manṣūr al-Asadī related to us: Nimr ibn Jidār related to us: Al-Ḥasan ibn Ziyād al-Luʾluʾī related to us: We performed pilgrimage with Abū Yūsuf. He became ill on the road, and we stopped at Biʾr Maymūn. Sufyān ibn ʿUyayna came to visit him. He told us, “Take Abū Muḥammad’s hadith,” and Sufyān transmitted forty hadith to us. When Sufyān got up, Abū Yūsuf told us, “Take what he transmitted to you,” and repeated all forty hadith to us from memory, despite his age, weakness, illness, and preoccupation with travel.

Abū al-Ḥasan al-ʿAbbās ibn Aḥmad ibn al-Faḍl al-Hāshimī related to us: Aḥmad ibn Muḥammad al-Miskī related to us: ʿAlī ibn Muḥammad al-Nakhaʿī related to us: Ibrāhīm ibn Isḥāq related to us: ʿAlī ibn Mudrik related to us, from al-Ḥasan ibn Ziyād: Zufar and Dāwūd al-Ṭāʾī were closely bound as brothers. As for Dāwūd al-Ṭāʾī, he abandoned jurisprudence and turned to worship. Zufar, however, combined jurisprudence with worship.

Abū al-Ḥasan al-ʿAbbās ibn Aḥmad ibn al-Faḍl al-Hāshimī related to us: Aḥmad ibn Muḥammad al-Miskī related to us: ʿAlī ibn Muḥammad al-Nakhaʿī related to us: Ibrāhīm ibn Isḥāq related to us: ʿAlī ibn Mudrik related to us, from al-Ḥasan ibn Ziyād: Zufar and Dāwūd al-Ṭāʾī were closely bound as brothers. As for Dāwūd al-Ṭāʾī, he abandoned jurisprudence and turned to worship. Zufar, however, combined jurisprudence with worship.

Judge Abū ʿAbd Allāh al-Ḥusayn ibn ʿAlī ibn Muḥammad al-Ṣaymarī related to us in Baghdad, in the mosque of Darb al-Zarrādīn, in Ramadan 404: Abū al-Ḥasan al-ʿAbbās ibn Aḥmad al-Hāshimī related to us: Aḥmad ibn Muḥammad al-Miskī related to us: ʿAlī ibn Muḥammad al-Nakhaʿī related to us: Muḥammad ibn ʿAlī ibn ʿAffān related to us: Walīd ibn Ḥammād related to us, from al-Ḥasan ibn Ziyād: I never saw anyone debate Zufar without feeling sorry for him. Zufar said, “I do not debate anyone until he says, ‘I was wrong’; rather, I debate him until he goes mad.” He was asked, “How does he go mad?” He replied, “He says something no one has ever said.”

Abū al-Ḥasan al-ʿAbbās ibn Aḥmad al-Hāshimī related to us: Aḥmad ibn Muḥammad al-Miskī related to us: ʿAlī ibn Muḥammad al-Nakhaʿī related to us: Muḥammad ibn ʿAlī ibn ʿAffān related to us: Walīd ibn Ḥammād related to us, from al-Ḥasan ibn Ziyād: I never saw anyone debate Zufar without feeling sorry for him. Zufar said, “I do not debate anyone until he says, ‘I was wrong’; rather, I debate him until he goes mad.” He was asked, “How does he go mad?” He replied, “He says something no one has ever said.”

ʿAbd Allāh ibn Muḥammad informed us: Makram informed us: the judge Muḥammad ibn Masrūq informed us: Abū ʿAbd Allāh Ibrāhīm ibn Muḥammad narrated to us: Shuʿayb ibn Ayyūb narrated to us, from al-Ḥasan ibn Ziyād, who said: I heard Muḥammad ibn al-Ḥasan say, “My position, and the position of Abū Ḥanīfa and Abū Yūsuf, is Abū Bakr, then ʿUmar, then ʿAlī, then ʿUthmān.”

ʿAbd Allāh ibn Muḥammad informed us: Makram informed us: the judge Muḥammad ibn Masrūq informed us: Abū ʿAbd Allāh Ibrāhīm ibn Muḥammad narrated to us: Shuʿayb ibn Ayyūb narrated to us, from al-Ḥasan ibn Ziyād, who said: I heard Muḥammad ibn al-Ḥasan say, “My position, and the position of Abū Ḥanīfa and Abū Yūsuf, is Abū Bakr, then ʿUmar, then ʿAlī, then ʿUthmān.” May God be pleased with them.

Al-ʿAbbās narrated to us: Aḥmad ibn Muḥammad narrated to us: ʿAlī ibn Muḥammad narrated to us: Muḥammad ibn Aḥmad ibn al-Ḥasan ibn Ziyād narrated to me, from his father: Al-Ḥasan ibn Ziyād was asked for a legal opinion and answered incorrectly. He did not know the person to whom he had given the opinion, so he hired a herald, who proclaimed: “Al-Ḥasan ibn Ziyād was asked about a question on such-and-such a day and answered incorrectly. Whoever received an opinion from al-Ḥasan ibn Ziyād should return to him.” He refrained from giving opinions for several days until he found the person, informed him that he had erred, and explained that the correct answer was such and such.

Al-ʿAbbās narrated to us: Aḥmad ibn Muḥammad narrated to us: ʿAlī ibn Muḥammad narrated to us: Muḥammad ibn Aḥmad ibn al-Ḥasan ibn Ziyād narrated to me, from his father: Al-Ḥasan ibn Ziyād was asked for a legal opinion and answered incorrectly. He did not know the person to whom he had given the opinion, so he hired a herald, who proclaimed: “Al-Ḥasan ibn Ziyād was asked about a question on such-and-such a day and answered incorrectly. Whoever received an opinion from al-Ḥasan ibn Ziyād should return to him.” He refrained from giving opinions for several days until he found the person, informed him that he had erred, and explained that the correct answer was such and such.