Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

for the sake of adhering to the Sunnah. This is praiseworthy for one who is resolute and whose ruler does not harm him; but should the ruler harm him, he may omit the Sunnah act, yet he is never allowed to abandon an obligation—unless he fears the sword.

Ibn Rāfiʿ informed me that he had read, in the handwriting of ʿImād al-Dīn ʿAlī ibn al-Qāsim al-Ḥāfiẓ, a biographical notice of his father (1), which read:

“My father, Bahāʾ al-Dīn, was counted among the leading imams and scholars from the moment he reached the age at which one listens to ḥadīth. His two uncles—the hadith master Abū al-Ḥusayn and Abū ʿAbd Allāh Muḥammad, both eminent shaykhs—read hadith to him. Later his own father—meaning when he returned from his travels—arrived in the year 33 (2) and likewise read to him … until he said:

‘The number of his teachers came close to one hundred. For most of them he was the sole transmitter, and he never stopped attending sessions, writing, and composing.

He made the pilgrimage in the year 55 and in Mecca heard from … until he said:

Were it not for his fair copying of the Book of History and his transfer of it from the rough draft, the venerable shaykh—meaning my grandfather—would not have been able to perfect and refine it. When he finished the rough draft he was no longer able to recopy, revise, or clarify its difficult passages; his sight had dimmed and his vision weakened. My father therefore kept writing, copying from small slips and from the backs of pages, revising it, until about one hundred and fifty parts were completed. Some estrangement, however, had grown between them, so the shaykh did not attend the sessions of audition during that period. My father related to me:

“My heart was constricted, so on the night of mid-Shaʿbān I went to my father in the eastern minaret, and what he had been harboring in his heart disappeared.”

I often heard Abū Jaʿfar al-Qurṭubī say, when your father was absent from him, “May Allah reward him on my behalf; were it not for him, the History would never have been completed”—or words to that effect.

…and it is a dispensation that Allah granted His servants in His Book, yet you impose restrictions on them and forbid it. The concession was intended for the one in need and for the resident of a distant land. Then ʿAli assumed the rites for hajj and ʿumra together. ʿUthman turned to the people and said: “Did I ever prohibit it? I did not; it was only an opinion I expressed. Whoever wishes may adopt it, and whoever wishes may leave it.” (1) Selections from this report were also quoted by Ibn Nuqtah in al-Taqyid. (2) This was his second journey, devoted to the eastern part of the Muslim world; on his way back he passed through Baghdad and stayed there briefly (see Bashar Awwad Maʿruf, Ibn ʿAsakir in Baghdad).
الأَمْر لأَجْل متَابعَة السُّنَّة، وَهَذَا حسن لِمَنْ قَوِيَ، وَلَمْ يُؤْذِهِ إِمَامه، فَإِنْ آذَاهُ، فَلَهُ ترك السّنَّة، وَلَيْسَ لَهُ ترك الْفَرْض، إِلاَّ أَنْ يَخَافَ السَّيْفَ. أَخْبَرَنِي ابْنُ رَافِعٍ: أَنَّهُ قرَأَ بِخَطِّ عِمَاد الدِّيْنِ عَلِيّ بن القَاسِمِ الحَافِظ تَرْجَمَة لأَبِيْهِ (١) ، فَقَالَ: كَانَ وَالِدِي بَهَاء الدِّيْنِ مِنَ الأَئِمَّةِ وَالعُلَمَاء حِيْنَ بلغَ حدّ السَّمْعِ، سَمَّعَهُ عَمَّاهُ الحَافِظُ أَبُو الحُسَيْنِ، وَأَبُو عَبْدِ اللهِ مُحَمَّدُ مِنَ المَشَايِخ الأَعيَان، ثُمَّ قَدِمَ أَبُوْهُ -يَعْنِي مِنَ الرّحلَة- سَنَةَ ثَلاَثٍ وَثَلاَثِيْنَ (٢) ، فَأَسْمَعَهُ ... ، إِلَى أَنْ قَالَ: فَتَقْرُبُ عِدَّةُ مَشَايِخه مِنْ مائَة شَيْخ، تَفَرَّد بِالرِّوَايَة عَنْ أَكْثَرِهِم، وَلَمْ يَزَلْ يَسْمَعُ، وَيَكْتُب، وَيُؤَلِّف. قَالَ: وَحَجّ فِي سَنَةِ خَمْسٍ وَخَمْسِيْنَ، فَسَمِعَ بِمَكَّةَ ... ، إِلَى أَنْ قَالَ: وَلَوْلاَ تَبييضُه لِكِتَابِ التَّارِيْخ، وَنقله مِنَ المسوّدَة، لَمَّا قدر الشَّيْخ الكَبِيْر -يَعْنِي وَالِده- عَلَى إِتقَانه، وَلاَ جَوَّده، فَإِنَّهُ حِيْنَ فَرغ مِنْ تَسْوِيده، عجز عَنْ نَقله، وَتَجديده، وَضَبْطِ مَا فِيْهِ مِنَ المشْكِلِ، وَتَحدِيده، كَأنَّ نَظره قَدْ كَلَّ، وَبصره قَدْ قلّ، فَلَمْ يَزَلْ وَالِدِي يَكتب، وَيَنْقله مِنَ الأَورَاق الصّغَار وَالظُهُوْر، وَيهذّب إِلَى أَنْ نَجز مِنْهُ نَحْو مائَة وَخَمْسِيْنَ جُزْءاً، وَكَأنَّ بَيْنَهُمَا نَفرَة، فَكَانَ لاَ يَحضر السَّمَاع تِلْكَ المُدَّة، فَحكَى لِي وَالِدِي، قَالَ: ضَاق صَدْرِي، فَأَتَيْتُ الوَالِد لَيْلَة النِّصْف فِي المنَارَة الشَّرْقِيَّة، وَزَال مَا فِي قَلْبه. وَسَمِعْتُ أَبَا جَعْفَرٍ القُرْطُبِيّ كَثِيْراً يَقُوْلُ: عِنْد غَيبَة وَالِدك عَنْهُ: جزَاهُ الله عَنِّي خَيراً، فَلولاَهُ مَا تَمّ التَّارِيْخ، هَذَا أَوْ مَعْنَاهُ.
= وسلم ورخصة رخص الله تعالى بها للعباد في كتابه، تضيق عليهم فيها، وتنهى عنها، وقد كانت لذي الحاجة ولنائي الدار، ثم أهل بحجة وعمرة معا، فأقبل عثمان على الناس ﵁، فقال: وهل نهيت عنها؟ إني لم أنه عنها، إنما كان رأيا أشرت به، فمن شاء أخذ به، ومن شاء تركه. (١) نقل منها أيضا ابن نقطة في (التقييد) . (٢) هذه هي رحلته الثانية وكانت مخصصة لمشرق العالم الإسلامي وقد مر ببغداد عند رجوعه فمكث فيها قليلا (انظر: ابن عساكر في بغداد، للدكتور بشار عواد معروف) .

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