Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

The Sunnah of the Chosen One now lies without a champion to defend it; the danger we most fear is an innovation that betrays. (1)

He espoused the doctrine of Imām al-Shāfiʿī (2) and thus became the cure for every debater’s tongue-tied bewilderment. (3)

He slammed shut the door of misguidance that leads to corporealism and repelled the specious claims of those who liken the Creator to His creation.

The author of these lines was killed at Acre in the year 585 AH.

Among the verses of the ḥāfiẓ Abū al-Qāsim are:

Indeed, ḥadīth is the most exalted science,
and its noblest part is the aḥādīth al-ʿawālī—reports with lofty chains.
Of all its varieties, the most useful to me—and the finest—
are the collected benefits and the amālī (dictations). (4)
You will never find anything in the pursuit of knowledge
that authenticates it like the mouths of living teachers.
So, my friend, be eager for it;
take it from the shaykhs without growing weary.
Do not seek it in loose pages, lest you be struck
by the chronic ailment of copyist error. (5)

He also said:

O my soul—woe to you!—grey hairs have appeared;
what place is there now for childish frolic and amorous talk?

(1) In Mu jam al-udaba the wording is: “the least she suffered was the innovation of an ignoramus.” (2) The present manuscript has it as is, whereas Mu jam al-udaba reads namā (with a mim after the nun). (3) Mu jam al-udaba gives: “so that every polemic thereafter would praise him.” (4) Wafayat al-ayan cites the work as Al-Faraid fi al-Amali, while Mirat al-janan calls it Al-Fawaid fi al-Amali. (5) The verses are also quoted in Wafayat al-ayan 3:310, Mirat al-janan 3:294, and Shadharat al-dhahab 4:399, 340.
خَلتْ سُنَّةُ المُخْتَارِ مِنْ ذَبِّ نَاصِرٍ ... فَأَقْرَبُ مَا نَخشَاهُ بِدعَة خَاذِلِ (١) نَحَا (٢) لِلإِمَامِ الشَّافِعِيِّ مَقَالَةً ... فَأَصْبَح شَافِي عَيِّ كُلِّ مُجَادِلِ (٣) وَسدَّ مِنَ التَّجسيمِ بَابَ ضَلاَلَةٍ ... وَردَّ مِنَ التَّشبيه شُبهَةَ بَاطِلِ قُتل نَاظمُهَا عَلَى عكَا، سَنَة خَمْسٍ وَثَمَانِيْنَ. وَمِنْ نَظْمِ الحَافِظِ أَبِي القَاسِمِ: أَلاَ إِنَّ الحَدِيْث أَجَلُّ علمٍ ... وَأَشرفُه الأَحَادِيْث العَوَالِي وَأَنفعُ كُلُّ نوعٍ مِنْهُ عِنْدِي ... وَأَحْسَنُه الفَوَائِدُ وَالأَمَالِي (٤) فَإِنَّكَ لَنْ تَرَى لِلْعِلْمِ شَيْئاً ... تُحَقِّقُه كَأَفْوَاهِ الرِّجَالِ فَكُنْ - يَا صَاحِ - ذَا حِرْصٍ عَلَيْهِ ... وَخُذهُ عَنِ الشُّيُوْخِ بِلاَ مَلاَلِ وَلاَ تَأْخُذْه مِنْ صُحُفٍ فَتُرمَى ... مِنَ التَّصحيفِ بِالدَّاءِ العُضَالِ (٥) وَلَهُ: أَيَا نَفُْس - وَيْحَكِ - جَاءَ المَشِيْب ... فَمَاذَا التَّصَابِي وَمَاذَا الغَزَلْ
(١) في " معجم الأدباء ": فأيسر ما لاقته بدعة جاهل. (٢) كذا الأصل، وفي " معجم الأدباء ": نما، بالميم بعد النون. (٣) في " معجم الأدباء ": فأصبح يثني عنه كل مجادل. (٤) في " وفيات الأعيان ": الفرائد في الامالي. وفي " مرآة الجنان ": الفوائد في الامالي. (٥) الابيات في " وفيات الأعيان " ٣ / ٣١٠، و" مرآة الجنان " ٣ / ٢٩٤، و" شذرات الذهب " ٤ / ٣٩٩، ٣٤٠.

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