Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

The scorpions of death keep stinging; the numbness that settles over the body of hopes holds it back; and the water of life is forever seeping from the vessel of a man’s allotted years.

O Commander of the Believers: when you have power, remember God’s justice toward you, and when you punish, remember God’s power over you. Do not soothe your rage at the cost of injuring your religion.

To a friend he said, “You enjoy the widest excuse for staying away, for I trust you; yet you have the narrowest, for I long for you.”

A man told him, “I did not sleep last night out of yearning for the gathering.” He replied, “That is because you are looking for amusement; what you really ought to do is stay awake tonight.”

An ill-tempered fellow stood up and said, “Master, we wish to quote you: who is better, Abū Bakr or ʿAlī?” He answered, “Sit down.” The man sat, then rose again and repeated the question; he made him sit a second time. When he stood a third time he said, “Sit— you are better (1) than anyone!”

On another occasion, during the ascendency of the Shīʿa, someone asked him, “Which of the two is superior?” He answered, “The better of the two is the one whose daughter is under his roof.”

This artfully ambiguous wording satisfies both parties.

Yet another asked, “Which is better: to glorify God (tasbīḥ) or to seek forgiveness (istighfār)?” He replied, “A soiled garment needs soap more than perfume.”

And concerning the hadith, “The lifespan of my community is between sixty and seventy” (2), he said: “It is only…"

(1) He is speaking here of superfluous matters, for asking who is “the best” is itself needless curiosity. Otherwise, how could anyone be deemed superior to all others except in the sense already explained? (See the marginal note on al-Tadhkira, 4/1345.) (2) Shuayb adds that the full wording is: “and the fewest of them are those who permit that.” The report is recorded by al-Tirmidhi (no. 3555), Ibn Majah (no. 4236), and by al-Khatib in his Tarikh, 6/397 and 12/42, through the chain of transmission: al-Hasan ibn Arafah → Abd al-Rahman ibn Muhammad al-Muharibi → Muhammad ibn Amr → Abu Salamah → Abu …
عقَارب المنَايَا تَلْسَع، وَخُدرَانُ جِسْمِ الأَمَالِ يَمنَعُ، وَمَاء الحَيَاة فِي إِنَاء الْعُمر يَرشح. يَا أَمِيْرُ: اذْكُر عِنْد القدرَة عَدْلَ الله فِيك، وَعِنْد العقوبَة قدرَةَ الله عَلَيْك، وَلاَ تَشفِ غَيظَك بِسَقَم دينك. وَقَالَ لِصديق: أَنْتَ فِي أَوسع الْعذر مِنَ التَأخُّر عَنِّي لثقتِي بِك، وَفِي أَضيقِه مِنْ شَوْقِي إِلَيْك. وَقَالَ لَهُ رَجُل: مَا نِمتُ البَارِحَة مِنْ شَوْقِي إِلَى المَجْلِس، قَالَ: لأَنَّك تُرِيْد الفرجَة، وَإِنَّمَا يَنْبَغِي اللَّيْلَة أَنْ لاَ تَنَام. وَقَام إِلَيْهِ رَجُل بغِيض، فَقَالَ: يَا سيّدِي، نُرِيْد كلمَة ننقلهَا عَنْكَ، أَيُّمَا أَفْضَل أَبُو بَكْرٍ أَوْ عَلِيُّ؟ فَقَالَ: اجْلِسْ. فَجَلَسَ، ثُمَّ قَامَ، فَأعَاد مقَالَته، فَأقعده، ثُمَّ قَامَ، فَقَالَ: اقعدْ، فَأَنْتَ أَفْضَل (١) مِنْ كُلِّ أَحَد. وَسَأَله آخر أَيَّام ظُهُوْر الشِّيْعَة، فَقَالَ: أَفْضَلُهُمَا مَنْ كَانَتْ بِنْتُهُ تَحْتَه. وَهَذِهِ عبَارَة مُحْتَمَلَة تُرضِي الفَرِيْقَيْنِ. وَسَأَله آخرُ: أَيُّمَا أَفْضَلُ: أُسبح أَوْ أَسْتَغْفِر؟ قَالَ: الثَّوْب الْوَسخ أَحْوَج إِلَى الصَّابُوْنِ مِنَ الْبخُور. وَقَالَ فِي حَدِيْث (أَعْمَارُ أُمَّتِي مَا بَيْنَ السِّتِّيْنَ إِلَى السَّبْعِيْنَ (٢)) : إِنَّمَا
(١) يعني من الفضول، إذ السؤال عن الأفضل فضول، وإلا فكيف يكون هذا أفضل من كل أحد بغير المعنى الذي ذكرناه (وانظر حاشية (التذكرة) : ٤ / ١٣٤٥) . (٢) قال شعيب: وتمامه: (وأقلهم من يجوز ذلك) أخرجه الترمذي (٣٥٥٥) ، وابن ماجه (٤٢٣٦) ، والخطيب في (تاريخه) ٦ / ٣٩٧ و١٢ / ٤٢ من طريق الحسن بن عرفة، أخبرنا عبد الرحمان بن محمد المحاربي، عن محمد بن عمرو، عن أبي سلمة، عن أبي =

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