Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He went on to cite another report of the same kind, saying, “The majority of al-Aʿmash’s narrations in Ḥafṣ’s possession were transmitted with the explicit formulas ‘he informed us’ and ‘I heard.’” (1)

Ibn ʿAmmār said, “Whenever Bishr al-Ḥāfī came to Ḥafṣ ibn Ghiyāth or to Abū Muʿāwiyah, he would withdraw to one side and refuse to listen to either of them, so I asked him about that. He replied, ‘Ḥafṣ is a judge, and Abū Muʿāwiyah is a Murjiʾ who calls people to his doctrine; I have no dealings with either of them.’ (2)

Ibrāhīm ibn Mahdī recounted, ‘I heard Ḥafṣ ibn Ghiyāth—while he was serving as judge in the Eastern District—say to a man who was asking about judicial matters, “So you want to become a judge? For a man to stick his finger into his eye, gouge it out, and throw it away would be better for him than to become a judge.”’ (3)

Abū Bakr ibn Abī Shaybah said, ‘I heard Ḥafṣ ibn Ghiyāth declare, “By Allah, I did not accept the judgeship until carrion had become lawful for me.”’ (4)

When he died, he left not a single dirham; rather, he left debts amounting to nine hundred dirhams.

Sajjādah said, ‘People used to say, “The era of the judiciary was sealed with Ḥafṣ ibn Ghiyāth.”’ (5)

(1) Tarikh Baghdad, vol. 8, p. 199. (2) He is Muhammad ibn Khazim, Abu Muawiya al-Darir, a trustworthy transmitter cited by the six canonical compilers. Bishr al-Hafi’s refusal to listen to him on the grounds that he was a *murjiʾ*—an extreme reaction—is unwarranted. Among hadith critics, *irjaʾ* (the postponement doctrine) is simply the view that faith does not increase or decrease and that deeds are not part of its essence; knowledgeable specialists do not consider this a discredit. Several eminent scholars held this opinion, as the author notes in his Mizan, 4/99, under the entry for Misʿar ibn Kidam. For a fuller discussion, see al-Rafʿ wa-t-Takmil, pp. 149 and 164. (3) Tarikh Baghdad, vol. 8, p. 190. (4) Tarikh Baghdad, vol. 8, p. 193. (5) The nickname refers to al-Hasan ibn Hammad ibn Kasib al-Hadrami, Abu Ali al-Baghdadi, a narrator listed in the Tahdhib.
قَالَ: وَذَكَرَ حَدِيْثاً آخَرَ مِثْلَهُ، قَالَ: وَكَانَ عَامَّةُ حَدِيْثِ الأَعْمَشِ عِنْدَ حَفْصٍ عَلَى الخَبَرِ وَالسَّمَاعِ (١) . قَالَ ابْنُ عَمَّارٍ: وَكَانَ بِشْرٌ الحَافِي إِذَا جَاءَ إِلَى حَفْصِ بنِ غِيَاثٍ، وَإِلَى أَبِي مُعَاوِيَةَ، اعْتزلَ نَاحِيَةً وَلاَ يَسْمَعُ مِنْهُمَا، فَقُلْتُ لَهُ؟ فَقَالَ: حَفْصٌ هُوَ قَاضٍ، وَأَبُو مُعَاوِيَةَ (٢) مُرْجِئٌ يَدعُو إِلَيْهِ، وَلَيْسَ بَيْنِي وَبَيْنَهُم عَملٌ. قَالَ إِبْرَاهِيْمُ بنُ مَهْدِيٍّ: سَمِعْتُ حَفْصَ بنَ غِيَاثٍ، وَهُوَ قَاضٍ بِالشَّرْقِيَّةِ يَقُوْلُ لِرَجُلٍ يَسْأَلُ عَنْ مَسَائِلِ القَضَاءِ: لَعَلَّك تُرِيْدُ أَنْ تَكُوْنَ قَاضِياً، لأَنْ يُدْخِلَ الرَّجُلُ أُصْبُعَهُ فِي عَيْنِهِ، فَيَقتَلِعَهَا، فَيرمِي بِهَا، خَيْرٌ لَهُ مِنْ أَنْ يَكُوْنَ قَاضِياً (٣) . قَالَ أَبُو بَكْرٍ بنُ أَبِي شَيْبَةَ: سَمِعْتُ حَفْصَ بنَ غِيَاثٍ يَقُوْلُ: وَاللهِ مَا وَلِيتُ القَضَاءَ حَتَّى حلَّتْ لِي المِيتَةُ (٤) . وَمَاتَ يَوْمَ مَاتَ وَلَمْ يُخَلِّفْ دِرْهَماً، وَخلَّفَ عَلَيْهِ تِسْعَ مائَةِ دِرْهَمٍ دَيْناً. قَالَ سَجَّادَةُ (٥) : كَانَ يُقَالُ: خُتِمَ القَضَاءُ بِحَفْصِ بنِ غِيَاثٍ.
(١) " تاريخ بغداد " ٨ / ١٩٩. (٢) هو محمد بن خازم أبو معاوية الضرير ثقة من رجال الستة، وإعراض بشر الحافي عن السماع منه بسبب كونه مرجئا غلو غير مقبول، فإن الارجاء الذي يطلقه المحدثون على من لا يقول بزيادة الايمان ونقصانه، ولا بدخول العمل في حقيقته، ليس بطعن في الحقيقة على ما لا يخفى على المهرة النقاد، وهو مذهب لعدة من جلة العلماء كما قال المؤلف في " ميزانه " ٤ / ٩٩ في ترجمة مسعر بن كدام. وانظر تفصيل المسألة في " الرفع والتكميل " ص ١٤٩، ١٦٤. (٣) " تاريخ بغداد " ٨ / ١٩٠. (٤) " تاريخ بغداد " ٨ / ١٩٣. (٥) هو لقب الحسن بن حماد بن كسيب الحضرمي، أبو علي البغدادي، من رجال التهذيب.

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