Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Yaʿqūb ibn Shaybah said, “Ḥafṣ is trustworthy and firmly reliable when he narrates from his book, though part of what he recites from memory should be handled with caution.

It is related from Yaḥyā al-Qaṭṭān that he said, ‘Of al-Aʿmash’s students, Ḥafṣ is the most reliable.’ (1)

Muḥammad ibn ʿAbd Allāh ibn Numayr remarked, ‘Ḥafṣ is more knowledgeable in ḥadīth than Ibn Idrīs.’

Abū Ḥātim, quoting Aḥmad ibn Abī al-Ḥawārī, reported: “I mentioned a ḥadīth to Wakīʿ and he was astonished. He asked, ‘Who brought this?’ I replied, ‘Ḥafṣ ibn Ghiyāth.’ He said, ‘If Abū ʿUmar has produced it, what can we possibly say?’”

Abū Zurʿah said, “His memory deteriorated after he was appointed judge; therefore, whoever wrote from him using his book possesses sound material.”

Abū Ḥātim stated, “He is more precise and has a better memory than Abū Khālid al-Aḥmar.”

Muḥammad ibn ʿAbd al-Raḥīm Ṣāʿiqah, citing Ibn al-Madīnī, said, “Yaḥyā used to say, ‘Ḥafṣ is reliable.’ I objected, ‘But he does slip up.’ He replied, ‘His book is accurate.’” (2)

Yaḥyā also declared, “In Kūfah I have not seen the like of these three: Ḥizām, Ḥafṣ…"

(1) It is transmitted from Yahya by Ali ibn al-Madini. The continuation, as found in Tarikh Baghdad 8/197, reads: Ibn al-Madini said, “I at first rejected it; later, when I finally arrived in Kufa, Umar ibn Hafs showed me his father’s manuscript of the narrations of al-Aʿmash, whereupon I began to invoke mercy for Yahya.” Al-Hafiz [Ibn Hajar] adds: Al-Bukhari relied on this Hafs for al-Aʿmash’s hadith because he could distinguish between what al-Aʿmash explicitly heard and what he transmitted with tadlis (concealment). Abu al-Fadl ibn Tahir pointed this out, and it is as he said. (2) Al-Hafiz states in the Introduction to Fath al-Bari, p. 396: “The scholars unanimously declare him trustworthy and accept his narrations. Nevertheless, his memory declined toward the end of his life, so those who heard from his written notes are more accurate than those who heard from his memory.”
وَقَالَ يَعْقُوْبُ بنُ شَيْبَةَ: حَفْصٌ ثِقَةٌ ثَبْتٌ إِذَا حدَّثَ مِنْ كِتَابِهِ، وَيُتَّقَى بَعْضُ حَفِظِهِ. وَرُوِيَ عَنْ يَحْيَى القَطَّانِ قَالَ: حَفْصٌ أَوْثَقُ أَصْحَابِ الأَعْمَشِ (١) . وَقَالَ مُحَمَّدُ بنُ عَبْدِ اللهِ بنِ نُمَيْرٍ: حَفْصٌ أَعْلَمُ بِالحَدِيْثِ مِنِ ابْنِ إِدْرِيْسَ. أَبُو حَاتِمٍ: عَنْ أَحْمَدَ بنِ أَبِي الحَوَارِيِّ، قَالَ: حَدّثتُ وَكِيْعاً بِحَدِيْثٍ، فَعجبَ، فَقَالَ: مَنْ جَاءَ بِهِ؟ قُلْتُ: حَفْصُ بنُ غِيَاثٍ. قَالَ: إِذَا جَاءَ بِهِ أَبُو عُمَرَ، فَأَيَّ شَيْءٍ نَقُوْلُ نَحْنُ؟ وَقَالَ أَبُو زُرْعَةَ: سَاءَ حَفِظُهُ بَعْدَ مَا اسْتُقضِيَ، فَمَنْ كتبَ عَنْهُ مِنْ كِتَابِهِ، فَهُوَ صَالِحٌ. وَقَالَ أَبُو حَاتِمٍ: هُوَ أَتْقَنُ وَأَحْفَظُ مِنْ أَبِي خَالِدٍ الأَحْمَرِ. مُحَمَّدُ بنُ عَبْدِ الرَّحِيْمِ صَاعِقَةٌ، عَنِ ابْنِ المَدِيْنِيِّ قَالَ: كَانَ يَحْيَى يَقُوْلُ: حَفْصٌ ثَبْتٌ. قُلْتُ: إِنَّهُ يَهِمُ؟ فَقَالَ: كِتَابُهُ صَحِيْحٌ (٢) . قَالَ يَحْيَى: لَمْ أَرَ بِالكُوْفَةِ مِثْلَ هَؤُلاَءِ الثَّلاَثَةِ: حِزَامٍ، وَحَفْصٍ،
(١) رواه عن يحيى علي بن المديني، وتمامه كما في " تاريخ بغداد " ٨ / ١٩٧: قال ابن المديني: فأنكرت ذلك، ثم قدمت الكوفة بأخرة، فأخرج إلي عمر بن حفص كتاب أبيه عن الأعمش، فجعلت أترحم على يحيى. قال الحافظ: اعتمد البخاري على حفص هذا في حديث الأعمش، لأنه كان يميز بين ما صرح به الأعمش بالسماع، وبين ما دلسه، نبه على ذلك أبو الفضل بن طاهر، وهو كما قال. (٢) قال الحافظ في " مقدمة الفتح " ص ٣٩٦: أجمعوا على توثيقه والاحتجاج به، إلا أنه في الآخرة ساء حفظه، فمن سمع من كتابه أصح ممن سمع من حفظه.

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