Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Shaykh Abū Isḥāq said: The judgeship was offered to Ibn Khayrān, but he would not accept it. One of al-Muqtadir’s viziers—­I believe it was Abū al-Ḥasan ʿAlī ibn ʿĪsā (1)—stationed an agent at his house so that he might assume the office, yet he still refused.

When the vizier was taken to task over this he replied, “Our only intention in assigning someone to his door was that people might say: ‘In our time there was a man whose house was placed under guard so that he would accept the judgeship, yet he did not do so.’” (2)

Ibn Zulāq (3) reports that Abū Bakr ibn al-Ḥaddād al-Shāfiʿī saw in Baghdad, in the year 310 AH, the door of Abū ʿAlī ibn Khayrān nailed shut because of his refusal to serve as judge, and that he had gone into hiding.
He said: “People would bring their small children and tell them, ‘Look well, so that you can one day relate this story.’” (4)

I add: Ibn al-Ḥaddād (5) had travelled to Baghdad to intercede on behalf of Abū ʿUbayd ibn Ḥarbawayh so that he might be excused from the judgeship of Egypt.

I have not been able to learn under whom he studied, nor who transmitted from him.

He passed away with thirteen days remaining in Dhu al-Ḥijjah, in the year 320 AH. (6)

= The school of Abu Hanifa never predominated—except for the brief period of Bakkar in Egypt. Egypt was essentially Maliki, and Syria followed the Awza‘i school, until the Shafi‘i school appeared in both regions and became firmly established. Tabaqat al-Shafi‘iyya, 3/272. (1) Shadharat al-Dhahab, 2/287: the vizier Ibn al-Furat. (2) The material between brackets is taken from Tabaqat al-Shirazi, p. 110. (3) Al-Hasan b. Ibrahim b. al-Husayn, Abu Muhammad, an Egyptian historian known for his Shi‘i leanings; he served as judge of mazalim under the Fatimids. Among his works is Akhbar Qudat Misr, a supplement to al-Kindi’s Qudat Misr. He died in 387/997; see Wafayat al-A‘yan, 2/91-92. (4) Tabaqat al-Shafi‘iyya, 3/273. (5) His biography appears below, no. 256 in this volume. (6) Tabaqat al-Shafi‘iyya, 2/273-274 discusses the exact year of his death; consult it.
قَالَ الشَّيْخُ أَبُو إِسْحَاقَ: عُرض عَلَى ابْنِ خَيْرَان القَضَاء، فَلَمْ يتقلَّدْه، وَكَانَ بَعْضُ وَزرَاء المُقْتَدِر - وَأَظُنُّ أَنَّهُ أَبُو الحَسَنِ عَلِيُّ بنُ عِيْسَى (١) - وُكِّلَ بِدَاره ليلِيَ القَضَاء، فَلَمْ يتقلَّد. وَخُوطِبَ الوَزِيْر فِي ذَلِكَ فَقَالَ: إِنَّمَا قَصَدْنَا التَّوَكِيْل بدَاره ليُقَال: كَانَ فِي زَمَانِنَا مَنْ وُكِّلَ بدَاره ليتقلَّد القَضَاء فَلَمْ يَفْعَلْ (٢) . وَقَالَ ابْنُ زُوْلاَق (٣) :شَاهَد أَبُو بَكْرٍ بنُ الحَدَّاد الشَّافِعِيّ بِبَغْدَادَ سَنَة عَشْرٍ وَثَلاَثِ مائَةٍ بَاب أَبِي عَلِيّ بن خَيْرَان مسموراً لامتنَاعه مِنَ القَضَاء، وَقَدِ استَتَر. قَالَ: فَكَانَ النَّاسُ يَأْتُوْنَ بِأَولأَدِهِم الصِّغَار، فَيَقُوْلُوْنَ لَهُم: انْظُرُوا حَتَّى تُحدِّثُوا بِهَذَا (٤) . قُلْتُ: كَانَ ابْنُ الحَدَّاد (٥) قَدْ سَارَ إِلَى بَغْدَادَ يَسْعَى لأَبِي عُبَيْد بن حَرْبُويه فِي أَنْ يُعفَى مِنْ قَضَاء مِصْر. وَلَمْ يبلُغْنِي عَلَى مَن اشتَغَل، وَلاَ مَنْ رَوَى عَنْهُ. تُوُفِّيَ: لثَلاَثَ عَشْرَةَ بقِيَتْ مِنْ ذِي الحِجَّةِ، سَنَةَ عِشْرِيْنَ وَثَلاَثِ مائَةٍ (٦) .
= أبي حنيفة قط إلا أيام بكار في مصر، وإنما كان في مصر المالكية، وفي الشام الاوزاعية، إلى أن ظهر مذهب الشافعي في الاقليمين، فصار فيه ". " طبقات الشافعية ": ٣ / ٢٧٢. (١) في " شذرات الذهب ": ٢ / ٢٨٧، الوزير ابن الفرات. (٢) ما بين حاصرتين من " طبقات الشيرازي ": ١١٠. (٣) هو الحسن بن إبراهيم بن الحسين، أبو محمد، مؤرخ مصري، كان يظهر التشيع، وقد ولي المظالم أيام العبيديين بمصر. من كتبه " أخبار قضاة مصر " جعله ذيلا لكتاب الكندي " قضاة مصر " توفي ابن زولاق سنة / ٣٨٧ / هـ " وفيات الأعيان " ٢ / ٩١ - ٩٢. (٤) " طبقات الشافعية " ٣ / ٢٧٣. (٥) ستأتي ترجمته رقم / ٢٥٦ / من هذا الجزء. (٦) في " طبقات الشافعية ": ٢ / ٢٧٣ - ٢٧٤ مناقشة حول سنة وفاته. فانظرها.

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