Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Judge Ibn Khallikān reports that Ibn Ṭūlūn used to send Bakkār one thousand dinars every year, over and above his regular stipend, and Bakkār would leave the money with its seals intact. When Ibn Ṭūlūn summoned him to depose al-Muwaffaq, he demanded the whole sum back, so Bakkār brought it—eighteen sealed purses in all—whereupon Ibn Ṭūlūn felt ashamed. He then ordered him to hand the judgeship over to Muḥammad ibn Shādhān al-Jawharī; Bakkār complied and appointed him his deputy. From a small window in the prison he continued to transmit hadith, for the hadith scholars had requested this of Ibn Ṭūlūn, and he allowed it on that basis (1).

Ibn Khallikān also says: Bakkār was a constant reciter of the Quran, tender-hearted and prone to tears, upright and devout; his grave is well known and is famed as a place where prayers are answered (2).

Al-Ṭaḥāwī remarks: He showed the utmost thankfulness for the office he held, and Ibn Ṭūlūn treated him with the greatest respect and reverence until he wanted him to depose al-Muwaffaq. When he realized that his plan would not succeed, he incited the rabble against him (3) and set them up as his opponents. Someone would sit before him as a claimant and he would not refuse, but would rise to defend himself with sound argument. He was then confined in a house; every Friday he would dress for the prayer and walk to the door, and the guards assigned to him (4) would say, “Go back.” He would reply, “O Allah, bear witness.”

Abū ʿUmar al-Kindī said: “Bakkār arrived as judge, appointed by al-Mutawakkil, in Jumada—”

(1) Wafayat al-ayan, vol. 1, p. 280; quoted by Ibn Taghribirdi in al-Nujum al-zahira, vol. 3, p. 19. (2) Wafayat al-ayan, vol. 1, pp. 279–80. (3) The manuscript reads: ‘alayha (upon her). (4) Thus in the source; it follows the dialect of the tribe of Tayy, a well-attested variety. On that basis some grammarians interpret the Qur’anic phrase wa asarru al-najwa alladhina zalamu (Q 21:3), and similarly the expression yata‘aqabuna fikum mala’ika. Sibawayh notes that the so-called “akaluni al-buraghith” construction does not occur in the Quran; he explains that in wa asarru al-najwa the pronominal suffix is the subject, while alladhina is an apposition to it.
وَنقل القَاضِي ابْن خلكَانَ: أَن ابْن طولُوْنَ كَانَ ينفذ إِلَى بكَار فِي العَام أَلف دِيْنَار، سِوَى الْمُقَرّر لَهُ، فيتركهَا بختمهَا، فَلَمَّا دَعَاهُ إِلَى خلع الْمُوفق، طَالبه بجملَة المَال، فَحْمله إِلَيْهِ بختومه ثَمَانِيَةَ عشرَ كيساً، فَاسْتحيَا ابْن طولُوْنَ عِنْد ذَلِكَ، ثُمَّ أَمره أَنْ يسلم القَضَاء إِلَى مُحَمَّدِ بنِ شَاذَان الجَوْهَرِيّ، فَفَعَل، وَاسْتخلفه، وَكَانَ يُحَدِّث مِنْ طَاقَة السجْن، لأَنّ أَصْحَاب الحَدِيْث طلبُوا ذَلِكَ مِنْ أَحْمَدَ، فَأَذن لَهُم عَلَى هَذِهِ الصُوْرَة (١) . قَالَ ابْنُ خِلِّكَانَ: وَكَانَ بكَار تَالياً لِلْقُرْآن، بكَاء، صَالِحاً، ديناً، وَقَبْره مَشْهُوْر قَدْ عرف بِاسْتجَابَة الدُّعَاء عِنْدَهُ (٢) . قَالَ الطَّحَاوِيّ: كَانَ عَلَى نِهَايَة فِي الْحَمد عَلَى وَلاَيته، وَكَانَ ابْنُ طولُوْنَ عَلَى نِهَايَة فِي تعَظِيْمه وَإِجْلاَله إِلَى أَنْ أَرَادَ مِنْهُ خلع الْمُوفق، قَالَ: فَلَمَّا رَأَى أَنَّهُ لاَ يلتِئم لَهُ مَا يحَاوله أَلب عَلَيْهِ (٣) سُفَهَاء النَّاس، وَجَعَله لَهُم خصماً، فَكَانَ يَقَعد لَهُ مَنْ يُقيمهُ، مقَام الْخُصُوم، فَلاَ يَأْبَى، وَيقوم بِالحُجَّة لِنَفْسِهِ، ثُمَّ حَبسه فِي دَار، فَكَانَ كُلّ جمعَة يلبس ثِيَابه وَقْت الصَّلاَة، وَيمشِي إِلَى البَاب، فَيَقُوْلُوْنَ لَهُ الموكلُوْنَ (٤) بِهِ: ارْجِع، فَيَقُوْلُ: اللَّهُمَّ اشْهَدْ. قَالَ أَبُو عُمَرَ الكِنْدِيّ: قَدِمَ بكَار قَاضِياً مِنْ قَبْل المُتَوَكِّل فِي جُمَادَى
(١) " وفيات الأعيان " ١ / ٢٨٠ ونقلها عنه ابن تغري بردي في " النجوم الزاهرة " ٣ / ١٩. (٢) " وفيات الأعيان " ١ / ٢٧٩ و٢٨٠. (٣) في الأصل: عليها. (٤) كذا الأصل، وهي لغة لطئ، وهي لغة ثابتة، خرجوا عليها قوله تعالى: (وأسروا النجوى الذين ظلموا) على أحد المذاهب، ومثله: " يتعاقبون فيكم ملائكة ". وقال سيبويه: لغة " أكلوني البراغيث " ليست في القرآن. قال: والضمير في (وأسروا النجوى) فاعل. و" الذين ": بدل منه.

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