settling your cases—was I to rise before finishing?’

He went on: Relations between them later deteriorated until the amir jailed him and dealt with him as he did. (1)

It is also said that Bakkar composed a book in which he rebutted al-Shafiʿi’s critique of Abu Hanifah. (2) He was on cordial terms with Yunus ibn ʿAbd al-Aʿla and would ask him about the people of Egypt and those among them deemed upright.

When Ibn Tulun placed him under arrest, he could not dismiss him, for the appointment and removal of judges did not lie within his authority.

It is likewise reported that, in giving judgment, Bakkar used to consult Yunus and the righteous man Musa, son of ʿAbd al-Rahman ibn al-Qasim. We have been informed that Musa once asked him, ‘From what do you live?’ He replied, ‘From an endowment left by my father; it is enough for me.’

Musa said, ‘I would like to ask you, Abu Bakrah: did you incur any debts in Basra?’ He answered, ‘No.’

Musa asked, ‘Do you have a child or a wife?’ He replied, ‘I have never married, and I own nothing but my servant-boy.’

Musa said, ‘Did the ruler compel you to accept the judgeship?’ He replied, ‘No.’

Musa then said, ‘So you spurred the camels on this journey for no necessity other than to preside over people’s blood and private parts! By Allah, I shall never come back to you.’

Bakkar pleaded, ‘Excuse me, Abu Harun.’

Musa retorted, ‘You were the one who began questioning me. Go on your way.’ And he never returned to him.

I say: May Allah be pleased with Musa; he spoke the truth and proclaimed it unflinchingly.

Bakkar was not obstinate, claiming that the judgeship was a personal obligation imposed upon him.

Al-Hasan ibn Zulaq states in his biography of Bakkar: ‘When Ahmad ibn Tulun fell ill he wrote to Bakkar, saying, “We intend to return you to your house, so respond to us.” Bakkar replied:’ (3)