Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa

Abū ʿUbayd Allāh Muḥammad ibn ʿImrān ibn Mūsā al-Marzubānī informed us: Muḥammad ibn Aḥmad the scribe narrated to us: Abū al-ʿAynāʾ Muḥammad ibn al-Qāsim narrated to us, saying: Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa attended the funeral of a woman from the descendants of ʿAlī in Kufa, while he was its judge. People crowded around her and touched her for blessing. A man approached Ismāʿīl ibn Ḥammād and said, “May God set you right! Do you not see what these ignorant people are doing?” He replied, “Be quiet. If God’s Messenger, God bless him and grant him peace, were alive, condolences would be offered to him for her.”

Abū ʿUbayd Allāh Muḥammad ibn ʿImrān ibn Mūsā al-Marzubānī informed us: Muḥammad ibn Aḥmad the scribe narrated to us: Abū al-ʿAynāʾ Muḥammad ibn al-Qāsim narrated to us, saying: Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa attended the funeral of a woman from the descendants of ʿAlī in Kufa, while he was its judge. People crowded around her and touched her for blessing. A man approached Ismāʿīl ibn Ḥammād and said, “May God set you right! Do you not see what these ignorant people are doing?” He replied, “Be quiet. If God’s Messenger, God bless him and grant him peace, were alive, condolences would be offered to him for her.”

Al-Marzubānī narrated to us: al-Ḥakīmī narrated to us: Muḥammad ibn al-Qāsim narrated to us, saying: When Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa was dismissed from the judgeship of Basra, Yaḥyā ibn Aktham accompanied him on departure; he was the one who had removed him. The people prayed for Ismāʿīl and said, “You refrained from taking our property and shedding our blood.” Ismāʿīl replied, “And from your sons,” making an insinuation against Yaḥyā concerning sodomy. [This is the source’s allegation, not an independently established fact.]

Al-Marzubānī narrated to us: al-Ḥakīmī narrated to us: Muḥammad ibn al-Qāsim narrated to us, saying: When Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa was dismissed from the judgeship of Basra, Yaḥyā ibn Aktham accompanied him on departure; he was the one who had removed him. The people prayed for Ismāʿīl and said, “You refrained from taking our property and shedding our blood.” Ismāʿīl replied, “And from your sons,” making an insinuation against Yaḥyā concerning sodomy. [This is the source’s allegation, not an independently established fact.]

Al-Marzubānī narrated to us: Muḥammad ibn Aḥmad the scribe narrated to us: Abū al-ʿAynāʾ Muḥammad ibn al-Qāsim narrated to us, saying: Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa said, “Nothing has ever come before me like a woman who approached me and said, ‘Judge, my cousin married me to this man without my knowledge. When I learned of it, I rejected it.’ I asked, ‘When did you reject it?’ She replied, ‘When I learned of it.’ I asked, ‘When did you learn of it?’ She replied, ‘When I rejected it.’ I have never seen anyone like her.”

Al-Marzubānī narrated to us: Muḥammad ibn Aḥmad the scribe narrated to us: Abū al-ʿAynāʾ Muḥammad ibn al-Qāsim narrated to us, saying: Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa said, “Nothing has ever come before me like a woman who approached me and said, ‘Judge, my cousin married me to this man without my knowledge. When I learned of it, I rejected it.’ I asked, ‘When did you reject it?’ She replied, ‘When I learned of it.’ I asked, ‘When did you learn of it?’ She replied, ‘When I rejected it.’ I have never seen anyone like her.”

Al-Marzubānī narrated to us: al-Ṣūlī informed us: al-Mubarrad narrated to me: al-Tawwazī narrated to me, saying: I often heard Ismāʿīl ibn Ḥammād quote these verses: From all he gathered he took no provisions but embalming perfume and cloths on the morning of departure, and the scent of aromatic wood lit for him; little provision indeed for one setting out. In whatever land his death is decreed, if he does not go there willingly, he will be driven.

Al-Marzubānī narrated to us: al-Ṣūlī informed us: al-Mubarrad narrated to me: al-Tawwazī narrated to me, saying: I often heard Ismāʿīl ibn Ḥammād quote these verses: From all he gathered he took no provisions but embalming perfume and cloths on the morning of departure, and the scent of aromatic wood lit for him; little provision indeed for one setting out. In whatever land his death is decreed, if he does not go there willingly, he will be driven.

Al-Marzubānī narrated to us: al-Ḥakīmī narrated to us: Ibn Abī Khaythama narrated to us: Sulaymān ibn Abī Shaykh informed me, saying: Ismāʿīl ibn Ḥammād recited to me: Alas for a dead man whom no one wept for— yes, and whom no one missed! Neither the mother of his children mourned him, nor did a child weep at his loss. Neither a sister’s son nor a brother’s son wept, nor any relative whose heart softened for him. Rather, they say his family, in joy, prostrated when news of his death reached them.

Al-Marzubānī narrated to us: al-Ḥakīmī narrated to us: Ibn Abī Khaythama narrated to us: Sulaymān ibn Abī Shaykh informed me, saying: Ismāʿīl ibn Ḥammād recited to me: Alas for a dead man whom no one wept for— yes, and whom no one missed! Neither the mother of his children mourned him, nor did a child weep at his loss. Neither a sister’s son nor a brother’s son wept, nor any relative whose heart softened for him. Rather, they say his family, in joy, prostrated when news of his death reached them.

Al-Marzubānī narrated to us: al-Ḥakīmī narrated to us: Abū al-ʿAynāʾ narrated to us, saying: Ismāʿīl ibn Ḥammād used to call the court’s trusted officers “the ambushers.” [A wordplay on al-umanāʾ, “trusted officers,” and al-kumanāʾ, “those lying in ambush.”]

Al-Marzubānī narrated to us: al-Ḥakīmī narrated to us: Abū al-ʿAynāʾ narrated to us, saying: Ismāʿīl ibn Ḥammād used to call the court’s trusted officers “the ambushers.” [A wordplay on al-umanāʾ, “trusted officers,” and al-kumanāʾ, “those lying in ambush.”]

Abū Ḥafṣ ʿUmar ibn Ibrāhīm the Qurʾan reciter informed us: Makram ibn Aḥmad informed us: Aḥmad ibn ʿUbayd Allāh ibn Shādhān al-Marwazī narrated to us: My father narrated to us, from my grandfather, who said: I heard Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa say: I am Ismāʿīl ibn Ḥammād ibn al-Nuʿmān ibn Thābit ibn al-Nuʿmān ibn al-Marzubān, descended from the free men of Persia. By God, enslavement never befell us. My grandfather was born in the year 80. Thābit went to ʿAlī ibn Abī Ṭālib, may God be pleased with him, when he was young, and ʿAlī prayed for blessing upon him and his descendants. We hope that God answered ʿAlī ibn Abī Ṭālib’s prayer concerning us. He said: Al-Nuʿmān ibn al-Marzubān, Thābit’s father, was the man who gave ʿAlī ibn Abī Ṭālib fālūdhaj on Nowruz. ʿAlī said: Let every day be our Nowruz. It is also said that this happened at Mihrjān, and that he said: Let every day be our Mihrjān.

Abū Ḥafṣ ʿUmar ibn Ibrāhīm the Qurʾan reciter informed us: Makram ibn Aḥmad informed us: Aḥmad ibn ʿUbayd Allāh ibn Shādhān al-Marwazī narrated to us: My father narrated to me, from my grandfather, who said: I heard Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa say: I am Ismāʿīl ibn Ḥammād ibn al-Nuʿmān ibn Thābit ibn al-Nuʿmān ibn al-Marzubān, descended from the free men of Persia. By God, enslavement never befell us. My grandfather was born in the year 80. Thābit went to ʿAlī ibn Abī Ṭālib, may God be pleased with him, when he was young, and ʿAlī prayed for blessing upon him and his descendants. We hope that God Most High answered ʿAlī ibn Abī Ṭālib’s prayer concerning us. He said: Al-Nuʿmān ibn al-Marzubān, Thābit’s father, was the man who gave ʿAlī ibn Abī Ṭālib fālūdhaj on Nowruz. ʿAlī said: Let every day be our Nowruz. It is also said that this happened at Mihrjān, and that he said: Let every day be our Mihrjān.

Judge Abū ʿAbd Allāh al-Ḥusayn ibn Hārūn al-Ḍabbī, God have mercy on him, informed us: Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn Saʿīd al-Hamdānī informed us: ʿAbd Allāh ibn Aḥmad ibn al-Bahlūl al-Azdī related to me, saying, “This is my grandfather Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa’s book.” I read in it: Al-Ḥasan ibn Thābit related to me: I heard ʿUmar ibn Dharr say: Had Dāwūd al-Ṭāʾī been among the Companions, he would have excelled them.

Judge Abū ʿAbd Allāh al-Ḥusayn ibn Hārūn al-Ḍabbī, God have mercy on him, informed us: Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn Saʿīd al-Hamdānī informed us: ʿAbd Allāh ibn Aḥmad ibn al-Bahlūl al-Azdī related to me, saying, “This is my grandfather Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa’s book.” I read in it: Al-Ḥasan ibn Thābit related to me: I heard ʿUmar ibn Dharr say: Had Dāwūd al-Ṭāʾī been among the Companions, he would have excelled them.

Al-Ḥusayn ibn Hārūn related to us: Aḥmad ibn Saʿīd informed us: ʿAbd Allāh ibn Aḥmad ibn al-Bahlūl related to me, saying, “This is my grandfather Ismāʿīl ibn Ḥammād’s book.” I read in it: Al-Qāsim ibn Maʿn related to me: Zufar ibn al-Hudhayl informed me: One day Dāwūd discussed a question with me. I gave an opinion, and he said, “You are wrong.” I explained it until he retracted and felt ashamed, then recited Ibn Shubruma’s verse:

“His foot almost slipped from a lofty height, / had Nūḥ ibn Darrāj not caught it.” He then said, “Abū al-Hudhayl, love of boasting has ruined me.”

Al-Ḥusayn ibn Hārūn related to us: Aḥmad ibn Muḥammad informed us: ʿAbd Allāh ibn Aḥmad ibn al-Bahlūl related to me, saying, “This is my grandfather Ismāʿīl ibn Ḥammād’s book.” I read in it: Al-Qāsim ibn Maʿn related to me: Zufar ibn al-Hudhayl informed me: One day Dāwūd discussed a question with me. I gave an opinion, and he said, “You are wrong.” I explained it until he retracted and felt ashamed, then recited Ibn Shubruma’s verse: “His foot almost slipped from a lofty height, / had Nūḥ ibn Darrāj not caught it.” He then said, “Abū al-Hudhayl, love of boasting has ruined me.”

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.

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.

ʿUmar ibn Ibrāhīm informed us: Makram narrated to us: Ibn Mughallis narrated to us: Hannād ibn al-Sarī narrated to us: I heard Yūnus ibn Bukayr say: I heard Ismāʿīl ibn Ḥammād ibn Abī Sulaymān say: My father was away on a journey, and then returned. I asked him: Father, whom did you miss most? I thought he would say: My son. Instead he said: Abū Ḥanīfa. If I could never raise my eyes away from him, I would do so.

ʿUmar ibn Ibrāhīm informed us: Makram narrated to us: Ibn Mughallis narrated to us: Hannād ibn al-Sarī narrated to us: I heard Yūnus ibn Bukayr say: I heard Ismāʿīl ibn Ḥammād ibn Abī Sulaymān say: My father was away on a journey, and then returned. I asked him: Father, whom did you miss most? I thought he would say: My son. Instead he said: Abū Ḥanīfa. If I could never raise my eyes away from him, I would do so.

Abū al-Qāsim ʿAbd Allāh ibn Muḥammad al-Muʿaddil informed us: Makram ibn Aḥmad related: ʿAbd al-Ṣamad ibn ʿUbayd Allāh al-Dallāl related, from ʿAbd Allāh ibn Ibrāhīm ibn Qutayba: Ibn Numayr informed us: Ibrāhīm ibn al-Naḍr related to me, from Ismāʿīl ibn Ḥammād, from Abū Bakr ibn ʿAyyāsh: ʿUmar ibn Saʿīd, Sufyān’s brother, died. We visited to console him, and the gathering was crowded, including ʿAbd Allāh ibn Idrīs. Abū Ḥanīfa approached with a group. When Sufyān saw him, he shifted from his seat, rose, embraced him, seated him in his own place, and sat before him. Abū Bakr said: I was annoyed with him. Ibn Idrīs said: “Woe to you! Do you not see?” We stayed until people dispersed. I told ʿAbd Allāh ibn Idrīs: “Do not leave until we learn his view of this.” I said: “Abū ʿAbd Allāh, I saw you do something today that I and our companions disapproved of: Abū Ḥanīfa came, and you rose for him, seated him in your place, and honoured him greatly. Our companions disapprove of this.” He replied: “What did you disapprove of? This man occupies a high place in knowledge. If I did not rise for his knowledge, I rose for his age. If not for his age, then for his jurisprudence; if not for his jurisprudence, then for his scrupulousness.” He silenced me, and I had no answer.

Abū al-Qāsim ʿAbd Allāh ibn Muḥammad al-Muʿaddil informed us: Makram ibn Aḥmad related: ʿAbd al-Ṣamad ibn ʿUbayd Allāh al-Dallāl related, from ʿAbd Allāh ibn Ibrāhīm ibn Qutayba: Ibn Numayr informed us: Ibrāhīm ibn al-Naḍr related to me, from Ismāʿīl ibn Ḥammād, from Abū Bakr ibn ʿAyyāsh: ʿUmar ibn Saʿīd, Sufyān’s brother, died. We visited to console him, and the gathering was crowded, including ʿAbd Allāh ibn Idrīs. Abū Ḥanīfa approached with a group. When Sufyān saw him, he shifted from his seat, rose, embraced him, seated him in his own place, and sat before him. Abū Bakr said: I was annoyed with him. Ibn Idrīs said: “Woe to you! Do you not see?” We stayed until people dispersed. I told ʿAbd Allāh ibn Idrīs: “Do not leave until we learn his view of this.” I said: “Abū ʿAbd Allāh, I saw you do something today that I and our companions disapproved of: Abū Ḥanīfa came, and you rose for him, seated him in your place, and honoured him greatly. Our companions disapprove of this.” He replied: “What did you disapprove of? This man occupies a high place in knowledge. If I did not rise for his knowledge, I rose for his age. If not for his age, then for his jurisprudence; if not for his jurisprudence, then for his scrupulousness.” He silenced me, and I had no answer.

Al-Marzubānī narrated to us: al-Ḥakīmī narrated to us: Abū al-ʿAynāʾ narrated to us, saying: A man told Ismāʿīl ibn Ḥammād, “Half of you has gone.” He replied, “If only a hair of me remained, there would still remain in it enough to give judgment against you.”

Al-Marzubānī narrated to us: al-Ḥakīmī narrated to us: Abū al-ʿAynāʾ narrated to us, saying: A man told Ismāʿīl ibn Ḥammād, “Half of you has gone.” He replied, “If only a hair of me remained, there would still remain in it enough to give judgment against you.”

Abū ʿUbayd Allāh Muḥammad ibn ʿImrān ibn Mūsā narrated to us: Muḥammad ibn Ibrāhīm narrated to us: ʿAbd Allāh ibn Abī Saʿd the copyist narrated to us, from Muḥammad ibn ʿImrān, who said: ʿAmmār ibn Abī Mālik al-Janbī narrated to me: Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa narrated to us, saying: ʿĪsā ibn Mūsā asked Ibn Abī Laylā and Ibn Shubruma about a question. Ibn Shubruma answered correctly and Ibn Abī Laylā erred. Ibn Shubruma said: They could not descend, so we descended; the man of war is the one who can descend to the field. Then he asked them another question. Ibn Shubruma erred and Ibn Abī Laylā answered correctly. Ibn Abī Laylā said: A young camel, when yoked beside a mature one, cannot withstand the charge of mighty full-grown camels.

Abū ʿUbayd Allāh Muḥammad ibn ʿImrān ibn Mūsā narrated to us: Muḥammad ibn Ibrāhīm narrated to us: ʿAbd Allāh ibn Abī Saʿd the copyist narrated to us, from Muḥammad ibn ʿImrān, who said: ʿAmmār ibn Abī Mālik al-Janbī narrated to me: Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa narrated to us, saying: ʿĪsā ibn Mūsā asked Ibn Abī Laylā and Ibn Shubruma about a question. Ibn Shubruma answered correctly and Ibn Abī Laylā erred. Ibn Shubruma said: They could not descend, so we descended; the man of war is the one who can descend to the field. Then he asked them another question. Ibn Shubruma erred and Ibn Abī Laylā answered correctly. Ibn Abī Laylā said: A young camel, when yoked beside a mature one, cannot withstand the charge of mighty full-grown camels.

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.

Al-ʿAbbās ibn Aḥmad al-Hāshimī related to us, saying: Aḥmad ibn Manṣūr al-Manṣūrī related to us, saying: ʿAlī ibn Muḥammad al-Nakhaʿī related to us, saying: ʿAbd Allāh ibn Aḥmad ibn al-Bahlūl related to us, saying: al-Qāsim ibn Muḥammad al-Bajalī related to us, saying: I heard Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa say: Abū Ḥanīfa said one day: “These companions of ours number thirty-six. Twenty-eight are suited to judicial office, six are suited to issuing legal opinions, and two instruct the judges and those who issue legal opinions.” He pointed to Abū Yūsuf and Zufar.

Al-ʿAbbās ibn Aḥmad al-Hāshimī related to us, saying: Aḥmad ibn Manṣūr al-Manṣūrī related to us, saying: ʿAlī ibn Muḥammad al-Nakhaʿī related to us, saying: ʿAbd Allāh ibn Aḥmad ibn al-Bahlūl related to us, saying: al-Qāsim ibn Muḥammad al-Bajalī related to us, saying: I heard Ismāʿīl ibn Ḥammād ibn Abī Ḥanīfa say: Abū Ḥanīfa said one day: “These companions of ours number thirty-six. Twenty-eight are suited to judicial office, six are suited to issuing legal opinions, and two are suited to instructing the judges and those who issue legal opinions.” He pointed to Abū Yūsuf and Zufar.