Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

It is related from him that he said: “The nearest path is to be broken-hearted, humble, and in need; revere the command of Allah, show compassion toward Allah’s creation, and follow the Sunnah of the Messenger of Allah ﷺ.”

It was said that he followed the Shāfiʿī school and was versed in jurisprudence.

It was also reported that he used to gather firewood, carry it to the houses of widows, and fill their water-jugs for them.

Someone once asked him, “Master, what exactly are you?” He wept and replied, “O poor soul! And who am I to speak of? Establish your lineage and lay claim to your inheritance (1).”

He also said (2): “When the gathering convened, each person asked for something (3). Then this nobody, Aḥmad, said, ‘My Lord, Your knowledge encompasses me and my request.’ They pressed me again, so I said, ‘My Master, I desire not to desire, and I choose to have no choice.’ My prayer was granted, and the whole affair was placed in His hands.”

It is said that he once saw a dervish kill a louse and remarked, “No—may Allah seize you! Has that satisfied your anger?!”

He is also reported to have said: “If, on my right, a group were fanning me with aloeswood and fragrant perfumes—people dearest to me—and, on my left, an equal number were cutting my flesh with shears—people most hateful to me—those on the right would gain no extra standing with me, nor would those on the left lose anything in my estimation because of what they did.” He then recited: “so that you may not grieve over what has escaped you, nor exult in what He has given you” [Hadid 57:23].

(1) This is the wording found in the base manuscript; it reproduces a proverbial saying and therefore does not observe classical grammatical rules. (2) The name meant is Ahmad. In Tabaqat al-Shafi‘iyya al-Kubra the speaker is identified as Yaqub, which is illogical in view of the next phrase, “then this laash Ahmad said.” (3) The reading given here is that of the base manuscript, of Tarikh al-Islam, of al-Subki’s Tabaqat al-Shafi‘iyya al-Wusta, and of several copies of his al-Kubra. The editors of the latter amended it to shay’an (“something”) to fit standard grammar, yet many such expressions ignore strict grammatical norms, so it is best to retain the original form.
وَعَنْهُ، قَالَ: أَقْرَب الطَّرِيْق الانْكِسَار وَالذّلّ وَالافْتِقَار، تُعظِّم أَمر الله، وَتُشفق عَلَى خلق الله، وَتَقتدِي بسُنَّةِ رَسُوْلِ اللهِ ﷺ. وَقِيْلَ: كَانَ شَافِعِيّاً، يَعرف الفِقْه. وَقِيْلَ: كَانَ يَجْمَع الْحَطب، وَيَجِيْء بِهِ إِلَى بيُوت الأَرَامل، وَيَملأُ لَهُم بِالجرَّة. قيل لَهُ: أَيش أَنْتَ يَا سيّدِي؟ فَبَكَى، وَقَالَ: يَا فَقيرُ! وَمَنْ أَنَا فِي البَيْنِ، ثَبِّتْ نَسَبْ وَاطْلُب مِيْرَاث (١) . وَقَالَ (٢) : لَمَّا اجْتَمَع القَوْم، طلب كُلّ وَاحِد شَيْئاً (٣) ، فَقَالَ هَذَا اللاش أَحْمَد: أَيْ رَبِّ عِلْمُك مُحِيط بِي وَبطلبِي، فَكُرِّرَ عليّ القَوْل. قُلْتُ: أَيْ مَوْلاَيَ، أُرِيْد أَنْ لاَ أُرِيْد، وَأَخْتارُ أَنْ لاَ يَكُوْن لِي اخْتيَار، فَأُجبت، وَصَارَ الأَمْر لَهُ وَعَلَيْهِ. وَقِيْلَ: إِنَّهُ رَأَى فَقيراً يَقتل قملَةً، فَقَالَ: لاَ وَاخذك الله، شَفَيت غَيظك؟! وَعَنْهُ، أَنَّهُ قَالَ: لَوْ أَنَّ عَنْ يَمِيْنِي جَمَاعَة يُروِّحونِي بِمرَاوح النَّدّ وَالطيب، وَهُم أَقْرَب النَّاس إِلَيَّ، وَعَنْ يَسَارِي مِثْلهُم يَقرضون لحمِي بِمقَارِيض، وَهُم أَبغضُ النَّاس إِلَيَّ، مَا زَادَ هَؤُلاَءِ عِنْدِي، وَلاَ نَقص هَؤُلاَءِ عِنْدِي بِمَا فَعلُوْهُ، ثُمَّ تَلاَ: ﴿لِكَيْ لاَ تَأْسَوْا عَلَى مَا فَاتَكُم، وَلاَ تَفْرَحُوا بِمَا آتَاكُمْ﴾
(١) هكذا وردت في الأصل وهي حكاية مثل ليس فيها التزام بقواعد النحو. (٢) أي أحمد، وفي (طبقات الشافعية الكبرى) أن القائل هو يعقوب، وهو غير معقول، بسبب العبارة الآتية (فقال هذا اللاش أحمد) . (٣) هكذا هي في الأصل وفي (تاريخ الإسلام) وفي (طبقات الشافعية الوسطى) للسبكي وفي نسخ من طبقاته الكبرى. وقد غيرها محققو الطبقات الكبرى إلى (شيئا) حسب القواعد النحوية، وكثير من مثل هذا الكلام لانجد التزاما بالقواعد النحوية فيه فالاولى تثبيته كما جاء.

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