Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and began hurling great stones with his catapults. Abū al-ʿAlāʾ then came out to intercede; Ṣāliḥ welcomed him warmly and asked, “Do you have any request?”

He replied, “The Emir—may Allah prolong his life—is like a keen sword: its body is smooth to the touch while its edge is unyielding. He is also like a radiant day(1): its zenith is scorching(2), yet its cool mornings and afternoons are delightful(3). ﴾Show forgiveness, enjoin what is right, and turn away from the ignorant﴿ (Q 7:199).”

Ṣāliḥ said, “I grant you Maʿarrat al-Nuʿmān. Now recite some of your poetry for us.”

Abū al-ʿAlāʾ at once declaimed a few spontaneous lines, and Ṣāliḥ withdrew(4).

Abū al-ʿAlāʾ kept a small private room where he would take his meals, saying, “A blind man is an exposure (ʿawra); it is obligatory that he keep himself out of sight.”

On one occasion he ate date-molasses, and a drop fell upon his chest. When he emerged to teach, someone asked, “Have you been eating molasses?” He quickly ran his hand across his chest, wiped the spot, and said, “Yes—may Allah curse gluttony!” They marvelled at his quick wit.

He would apologise to those who travelled to visit him and sigh over his inability to reward them(5).

Al-Bākhariṣī(6) said: “Abū al-ʿAlāʾ is a blind man with no peer(7), a sightless one wrapped in the robe of excellence. Though veiled, he has routed his most obstinate foe; his days have stretched long beneath the shade(8) of Islam, yet his vessel has oozed with heresy(9). We possess reports about his outward sight, but Allah knows best his inner vision and is fully aware of what lies within him. Only tongues(10) have spoken ill of him.”

(1) al-matiʿ means “elevated.” Al-Qamus explains: mataʿa al-nahar, “the day has risen before noon.” The printed text has al-maniʿ, which is incorrect. (2) qaza derives from qayz, “intense heat.” (3) abradah refers to the day’s two cooler periods, morning and late afternoon; the manuscript reads ibradahu in error. (4) The report is in Inbaʾ al-Ruwat, 1:53-54; see also Muʿjam al-Udabaʾ, 3:216-17. (5) Inbaʾ al-Ruwat, 1:55. (6) Dumat al-Qasr, 1:175. (7) Dumat al-Qasr reads: “He has no equal in the various branches of adab.” (8) Dumat al-Qasr has zilal (“shades”) instead. (9) Dumat al-Qasr adds: “but perhaps it sometimes oozes.” (10) The phrases in brackets are taken from Dumat al-Qasr.
وَرمَاهَا بِالمجَانِيق، فَخَرَجَ إِلَيْهِ أَبُو العَلاَءِ يَتشفَّع، فَأَكْرَمَه، وَقَالَ: أَلكَ حَاجَة؟ قَالَ: الأَمِيْرُ - أَطَالَ الله بقَاءهُ - كَالسَّيْف القَاطع، لاَن مسُّهُ، وَخَشُنَ حدُّهُ، وَكَالنَّهَار المَاتِع (١) ، قَاظ (٢) وَسطُه، وَطَابَ أَبْردَاهُ (٣) ﴿خُذِ العَفْوَ وَأْمُرْ بِالعُرْفِ وَأَعْرِضْ عَنِ الجَاهِلِين﴾ [الأَعرَاف:١٩٩] . فَقَالَ: قَدْ وَهبتُكَ المَعَرَّةَ، فَأَنْشِدنَا مِنْ شعرِكَ. فَأَنْشَدَهُ عَلَى البديهِ أَبيَاتاً، وَترحَّل صَالِحٌ (٤) . كَانَ لأَبِي العَلاَءِ خلوَةٌ يَدخُلهَا لِلأَكلِ، وَيَقُوْلُ: الأَعْمَى عورَة، وَالوَاجِبُ اسْتَتَارُهُ. فَأَكَلَ مرَّةً دُبسَا، فَنقط عَلَى صَدْرِهِ مِنْهُ، فَلَمَّا خَرَجَ لِلإِفَادَة؛ قِيْلَ لَهُ: أَكَلتُم دُبساً؟ فَأَسرع بِيَدِهِ إِلَى صَدْره، فَمسحه وَقَالَ: نَعَمْ، لَعَنَ اللهُ النَّهَم. فَعجبُوا مِنْ ذكَائِهِ، وَكَانَ يَعتذر إِلَى مَنْ يَرحل إِلَيْهِ، وَيَتَأَوَّهُ لعدم صلته (٥) . قَالَ البَاخَرزِي (٦) :أَبُو العَلاَءِ ضرِيرٌ مَا لَهُ ضرِيب (٧) ، وَمكفوفٌ فِي قَمِيْص الفَضْل مَلْفُوف، وَمحجوبٌ خَصمه الأَلد مَحْجُوج، قَدْ طَالَ فِي ظلّ (٨) الإِسْلاَم آنَاؤُهُ، وَرشَح (٩) بِالإِلْحَاد إِنَاؤُه، وَعِنْدنَا خَبَرُ بصرِهِ، وَاللهُ العَالِمُ بِبصِيْرتِهِ وَالمطَّلعُ عَلَى سرِيرته، وَإِنَّمَا تحدَّثتِ الأَلْسُنُ (١٠) بِإِسَاءته
(١) الماتع: المرتفع، قال في " القاموس ": متع النهار: ارتفع قبل الزوال. وفي الأصل " المانع " وهو خطأ. (٢) قاظ من القيظ، وهو شدة الحر. (٣) أبرداه: أي طرفاه، وهما الغداة والعشي. وفي الأصل " إبراده ". (٤) الخبر في " إنباه الرواة " ١ / ٥٣ - ٥٤، وانظر " معجم الأدباء " ٣ / ٢١٦ - ٢١٧. (٥) " إنباه الرواة " ١ / ٥٥. (٦) " دمية القصر " ١ / ١٧٥. (٧) في " الدمية ": ما له في أنواع الأدب ضريب. (٨) في الدمية: ظلال. (٩) في " دمية القصر ": ولكن ربما رشح. (١٠) ما بين معقوفتين زيادة من " الدمية ".

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