Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

yet you do not exempt the Lord of all worlds from the charge of having a consort and a child! (1)

It is also reported that the tyrant asked him, “What became of the wife of your Prophet?”—seeking to disparage her. He answered, “Exactly what befell Mary daughter of Imrān: Allah declared them both innocent. The difference is that ʿĀʾishah bore no child.” With that he silenced him. (2)

Al-Khaṭīb (3) said: I heard Abū Bakr al-Khwarizmī say, “Every author in Baghdad merely copies from other people’s books—except the judge Abū Bakr. His own breast holds his knowledge and the knowledge of everyone else.”

Abū Muḥammad al-Bāfī said, “Were a man to bequeath one-third of his estate to the most eloquent of people, it would have to be given to Abū Bakr al-Ashʿarī.” (4)

Abū Ḥātim Maḥmūd ibn al-Ḥusayn al-Qazwīnī said, “What Qāḍī Abū Bakr al-Ashʿarī kept hidden of piety and devotion was many times greater than what he revealed.” When asked about this, he replied, “Whatever I display, I display only out of indignation toward the Jews and Christians, the Muʿtazilites and the Rāfiḍites, so that they will not look down on the scholars of truth.” (5)

Someone composed, on the Judge’s passing:

Behold a mountain once beneath whose shade men trod;
Now look—the grave contains that towering grace.

Behold the sword of Islam returned to rest;
See the pearl of Islam nested in its case. (6)

(1) Tabyin Kadhib al-Muftari, pp. 218–219. (2) See Tabyin Kadhib al-Muftari, p. 219; al-Bidaya wa-l-Nihaya, 11/350; and his debate before the Byzantine emperor with the related accounts in Tartib al-Madarik, 4/594–601. (3) Tarikh Baghdad, 5/380. (4) Tarikh Baghdad, 5/380; and al-Ansab, 2/52. (5) See Tabyin Kadhib al-Muftari, p. 220. (6) The two verses are recorded in Tarikh Baghdad, 5/382–383; al-Ansab, 2/52; and Tabyin Kadhib al-Muftari.
العَالَمِين عَنِ الصَّاحبَة وَالوَلَد (١) ! وَقِيْلَ: إِنَّ الطَّاغيَةَ سأَلَه: كَيْفَ جَرَى لزَوْجَةِ نَبِيِّكُم؟ يَقْصِدُ تَوْبِيْخاً - فَقَالَ: كَمَا جَرَى لمَرْيَمَ بِنْتِ عِمْرَان، وَبَرَّأَهُمَا اللهُ، لَكِنَّ عَائِشَةَ لَمْ تَأَتِ بِوَلَدٍ، فَأَفْحَمَهُ (٢) . قَالَ الخَطِيْبُ (٣) :سَمِعْتُ أَبَا بَكْرٍ الخُوَارِزْمِيّ يَقُوْلُ: كُلّ مُصَنِّفٍ بِبَغْدَادَ إِنَّمَا يَنْقُلُ مِنْ كُتُبِ النَّاسِ سِوَى القَاضِي أَبِي بَكْرٍ، فَإِنَّمَا صَدْرُه يحوِي عِلْمَهُ وَعِلْمَ النَّاسِ. وَقَالَ أَبُو مُحَمَّدٍ البَافِي: لَوْ أَوْصَى رَجُلٌ بِثُلُث مَالِهِ لأَفْصحِ النَّاس، لَوَجَبَ أَنْ يُدْفع إِلَى أَبِي بَكْرٍ الأَشْعَرِيّ (٤) . قَالَ أَبُو حَاتِمٍ مَحْمُوْدُ بنُ الحُسَيْنِ القَزْوِيْنِيّ: كَانَ مَا يُضْمِرهُ القَاضِي أَبُو بَكْرٍ الأَشْعَرِيّ مِنَ الوَرَع وَالدِّين أَضعَافَ مَا كَانَ يُظْهِرُهُ. فَقِيْلَ لَهُ فِي ذَلِكَ. فَقَالَ: إِنَّمَا أُظْهِرُ مَا أُظْهِرُهُ غَيْظاً لِليَهُوْدِ وَالنَّصَارَى، وَالمُعْتَزِلَةِ وَالرَّافِضَةِ، لِئَلاَّ يَسْتَحْقِرُوا عُلَمَاءَ الحَقّ (٥) . وَعمل بَعْضُهُم فِي مَوْتِ القَاضِي: انْظُرْ إِلَى جَبَلٍ تَمْشِي الرِّجَالُ بِهِ ... وَانْظُرْ إِلَى القَبْرِ مَا يَحْوِي مِنَ الصَّلَفِ وَانْظُرْ إِلَى صَارِمِ الإِسْلاَم مُنْغَمِداً ... وَانْظُرْ إِلَى دُرَّةِ الإِسْلاَمِ فِي الصَّدَفِ (٦)
(١) " تبيين كذب المفتري " ٢١٨، ٢١٩. (٢) انظر " تبيين كذب المفتري " ٢١٩، و" البداية والنهاية " ١١ / ٣٥٠، وانظر مناظرته في مجلس ملك الروم وأخباره معه في " ترتيب المدارك " ٤ / ٥٩٤ - ٦٠١.. (٣) في " تاريخ بغداد " ٥ / ٣٨٠. (٤) " تاريخ بغداد " ٥ / ٣٨٠، و" الأنساب " ٢ / ٥٢. (٥) انظر " تبيين كذب المفتري " ٢٢٠. (٦) البيتان في " تاريخ بغداد " ٥ / ٣٨٢، ٣٨٣، و" الأنساب " ٢ / ٥٢، و" تبيين =

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