Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Among the poems of his that Ibn Salamah authorised us to relate are the following:

O master who has softened my heart—
indeed, I see you the master of all softness.

Here is my very life; take it,
for it is yours by every right.

My soul would ransom you with kindness,
for I can no longer endure the pain.

O graceful one, a volley from the arrows
of your eyes has reached me.

From the keen blade of those eyelids
my inmost heart has suffered a thousand wounds.

His waist is like an exquisitely wrought idea—
its eloquence lies in sheer delicacy.

From another ode:

Like a star when it guides, like fate when it attacks,
like dawn when it breaks, like the sharp sword when it cuts.

In judgment, a mountain towering high;
in forbearance, an ocean of wisdom;
in generosity, a rain-cloud of bounty;
in courage, a lion charging forth.

And from yet another:

Through al-Malik al-Nasir al-Salah
the people find great rectitude and mighty victory.

He is the sun whose orbits run through every land;
his rising point is his saddle and his throne.

When he strikes, bestows, or shelters—
what then is the lion? who is Hatim? what is Thabir?

When he set out in full procession he composed these lines about al-Qadi al-Fadil:

As for the dust, it is only what the hooves have stirred up (1);

the sky is darkened by it, yet the first gleams of light are with you.

= Reported by Ibn Abi Shaybah through Ubayd b. Saʿid, from Shuʿbah; also transmitted by al-Nasaʾi, 8/200 (Book of Adornment), through the isnad of Mahmud b. Ghilan from al-Nadr b. Shumayl, from Shuʿbah. Al-Bukhari likewise records it, 10/243 (Book of Dress, chapter “Men wearing silk and the permissible quantity”), through the isnad of ʿAli b. al-Jaʿd from Shuʿbah, from Abu Dhibyan—Khalifah b. Kaʿb—who said: “I heard Ibn al-Zubayr say: I heard ʿUmar say that the Prophet ﷺ said: ‘Whoever wears silk in this world shall not wear it in the Hereafter.’” (1) Al-Safadi’s al-Wafi reads: “anara bihi” (“he illumined by it”), whereas Yaqut’s Irshad has: “anarathu” (“she illumined him”).
وَمِنْ نَظمِهِ فِيمَا أَجَازَ لَنَا ابْنُ سَلاَمَةَ عَنْهُ: يَا مَالِكاً رَقَّ قَلْبِي ... أَرَاكَ مَالِكَ رِقَّه هَا مُهْجَتِي لَكَ خُذْهَا ... فَإِنَّهَا مُسْتَحقَّه فَدَتْكَ نَفْسِي بِرِفْقٍ ... فَمَا أُطِيْقُ المَشَقَّه وَيَا رَشِيْقاً أَتَانِي ... مِنْ سَهْمِ عَيْنَيْهِ رَشْقَه لِصَارِمِ الجَفْنِ مِنْهُ ... فِي مُهْجَتِي أَلْفُ مَشْقَه وَخَصْرُهُ مثلُ مَعْنَىً ... بَلاَغِيٍّ فِيْهِ دِقَّه وَلَهُ مِنْ قصيدَةٍ: كَالنَّجْمِ حِيْنَ هَدَا كَالدَّهْرِ حِيْنَ عَدَا ... كَالصُّبْحِ حِيْنَ بَدَا كَالعَضْبِ حِيْنَ بَرَى فِي الحُكْمِ طَوْدُ عُلاً فِي الحِلْمِ بَحْرُ نُهَىً ... فِي الجُوْدِ غَيْثُ نَداً فِي البَاسِ لَيْثُ شَرَا وَلَهُ مِنْ أُخْرَى: وَلِلنَّاسِ بِالمَلِكِ النَّاصِرِ الصَّلاَحِ ... صلاَحٌ وَنَصْرٌ كَبِيْر هُوَ الشَّمْسُ أَفلاَكُهُ فِي البِلاَدِ ... وَمَطْلَعُهُ سَرْجُهُ وَالسَّرِيْر إِذَا مَا سطَا أَوْ حَبَا وَاحْتَبَى ... فَمَا اللَّيْثُ؟ منْ حَاتِمٌ؟ مَا ثَبِيْر؟ وَارْتَحَلَ فِي مَوْكِبٍ فَقَالَ فِي القَاضِي الفَاضِلِ: أَمَّا الغُبَارُ فَإِنَّهُ ... مِمَّا أَثَارَتْهُ (١) السَّنَابِكْ فَالجَوُّ مِنْهُ مُظْلِمٌ ... لَكِنْ تَبَاشِيْرُ السَّنَا بِكْ
= ابن أبي شيبة عن عبيد بن سعيد، عن شعبة، وأخرجه النسائي ٨ / ٢٠٠ في الزينة من طريق محمود ابن غيلان، عن النضر بن شميل، عن شعبة..وأخرجه البخاري ١٠ / ٢٤٣ في اللباس: باب لبس الحرير للرجال وقدر ما يجوز منه، من طريق علي بن الجعد، عن شعبة عن أبي ذبيان خليفة بن كعب، قال: سمعت ابن الزبير يقول: سمعت عمر يقول: قال النبي ﷺ: (من لبس الحرير في الدنيا، لم يلبسه في الآخرة) . (١) في (الوافي) للصفدي: (أنار به) ، وفي (إرشاد) ياقوت: (أنارته) .

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