skilled in judicial matters.

He composed the work Adab al-Qāḍī (1) in forty parts, and the work al-Farāʾiḍ in roughly one hundred parts (2).

Al-Ḥasan ibn ʿAlī al-Amīn narrated to us; Muḥammad ibn Aḥmad al-Nassāba narrated to us; Abū al-Maʿālī ibn Ṣābir narrated to us; ʿAlī ibn al-Ḥasan ibn al-Mawāzīnī narrated to us; Muḥammad ibn Saʿdān narrated to us; Yūsuf ibn al-Qāsim the judge narrated to us; Abū Bakr Muḥammad ibn Aḥmad al-Ḥaddād narrated to us, saying: “I heard Abū ʿAbd al-Raḥmān al-Nasāʾī say: I heard ʿUbaydullāh ibn Faḍāla say: I heard Isḥāq ibn Rāhawayh say, ‘Al-Shāfiʿī is an imām.’” (3)

I recorded in Tārīkh al-Islām that Ibn al-Haddād was born on the very day al-Muzanī died (4), and that when Abū Isḥāq al-Marwazī arrived among them he sat with him and debated him.

His treatise al-Furūʿ is a concise manual whose issues he refined with great precision. It was commented upon by al-Qaffāl, Qāḍī Abū al-Ṭayyib, and Abū ʿAlī al-Sanjī, and he himself is regarded as a ṣāḥib wajh—an acknowledged authority—within the school.

Abū ʿAbd al-Raḥmān al-Sulamī said: I heard al-Dāraquṭnī say—I heard Abū Isḥāq Ibrāhīm ibn Muḥammad al-Nisawī, the accredited authority in Egypt, say:

“I heard Abū Bakr ibn al-Haddād say: ‘I compelled myself to follow what al-Rabīʿ transmitted from al-Shāfiʿī—that he would complete sixty recitations of the Quran in Ramadan, apart from what he recited during prayer. The most I have managed is fifty-nine complete readings, and outside Ramadan I have reached thirty.’” (5)

Al-Dāraquṭnī also said: “Ibn al-Haddād transmitted a vast number of hadiths, and he never narrated from anyone other than—”