Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

“…By Allah’s life (1), it was a land of spacious, luxuriant gardens and air so wholesome it even healed the sick. Its birds sang, its trees swayed, its rivers wept, its flowers laughed, and its breeze was pure delight; thus the very temperament of its climate was sound. Their children were already men, their youths were heroes, and their elders were abdāl (saintly substitutes), so their king found it an easy thing to abandon those realms.

He went on to say: ‘O soul, give yourself to passion, otherwise you are numbered with the perishing.’

And further: ‘I passed amid drawn swords, armies in fetters, strings of pearls torn apart, and blood poured out and left unavenged. Were it not for the appointed term, a thousand—or more—would have been added to the thousand already slain.’”

He died on the twentieth of Ramadan in 626 AH, a little over fifty years of age. He endowed his books in Baghdad to the Zaydi Shrine (2), and his writings bear eloquent testimony to his mastery of rhetoric and the depth of his learning. Ibn Khallikān has given a full account of his life and merits.

189 – Ibn Qunaydah, al-Muhadhdhab ibn ʿAlī ibn Hibat Allah al-Azajī*

The upright and trustworthy shaykh, Abū Naṣr al-Muhadhdhab ibn ʿAlī ibn Abī Naṣr Hibat Allah ibn ʿAbd Allah, known as Ibn Qunaydah al-Azajī, the tailor and Qur’an reciter.

He heard: Ṣaḥīḥ al-Bukhārī, the two books of ʿAbd and al-Dārimī, and the booklet of Abū al-Jahm from Abū al-Waqt.

He also heard the Musnad of al-Shāfiʿī from Abū Zurʿah, and he heard

(1) The original manuscript reads: “li-Amr.” (2) He gave the collection to the historian ‘Izz al-Din Ibn al-Athir to have it placed there; al-Qifti later accused Ibn al-Athir of tampering with it, although al-Qifti was himself notorious for assailing others. (*) Sources: al-Mundhiri, Takmila, vol. 3, entry 2262; al-Dhahabi, Tarikh al-Islam, fol. 60 (Aya Sofya 3012); al-‘Ibar, 5/106; al-Mukhtasar al-muhtaj ilayh, fol. 117; al-Nujum al-zahira, 6/273; Shadharat al-dhahab, 5/121.
وَكَانَتْ - لَعَمْرُ (١) اللهِ - ذَاتَ رِيَاضٍ أَرِيضَةٍ، وَأَهويَةٍ صَحِيْحَةٍ مَرِيْضةٍ، غَنَّتْ أَطْيَارُهَا، وَتَمَايلَتْ أَشجَارُهَا، وَبكَتْ أَنْهَارُهَا، وَضحِكَتْ أَزهَارُهَا، وَطَابَ نَسِيمُهَا، فَصحَّ مِزَاجُ إِقليمِهَا، أَطفَالُهُم رِجَالٌ، وَشبَابُهُم أَبْطَالٌ، وَشُيُوْخُهُم أَبْدَالٌ، فَهَانَ عَلَى مَلِكِهِم ترك تِلْكَ المَمَالِكِ. وَقَالَ: يَا نَفْسُ الهَوَا لَكِ، وَإِلاَّ فَأَنْتِ فِي الهَوَالِكِ. إِلَى أَنْ قَالَ: فَمررتُ بَيْنَ سُيوفٍ مَسْلُوْلَةٍ، وَعَسَاكِرَ مغلولَةٍ، وَنظَامِ عقودٍ مَحْلُوْلَةٍ، وَدِمَاءٍ مَسكُوبَةٍ مطلولَةٍ، وَلَوْلاَ الأَجَلُ لأُلْحِقْتُ بِالأَلفِ أَلفٌ أَوْ يَزِيدُوْنَ. تُوُفِّيَ: فِي العِشْرِيْنَ مِنْ رَمَضَانَ، سَنَةَ سِتٍّ وَعِشْرِيْنَ وَسِتِّ مائَةٍ، عَنْ نَيِّفٍ وَخَمْسِيْنَ سَنَةً، وَوَقَفَ كتبَهُ بِبَغْدَادَ عَلَى مَشهدِ الزَّيْدِيِّ (٢) ، وَتوَالِيفُهُ حَاكمَةٌ لَهُ بِالبَلاغَةِ وَالتَّبحُّرِ فِي العِلْمِ، اسْتوفَى ابْنُ خَلِّكَانَ تَرْجَمَتَهُ وَفَضَائِلَهُ. ١٨٩ - ابْنُ قُنَيْدَةَ المُهَذَّبُ بنُ عَلِيِّ بن هِبَةِ اللهِ الأَزَجِيُّ * الشَّيْخُ الصَّالِحُ الثِّقَةُ، أَبُو نَصْرٍ المُهَذَّبُ بنُ عَلِيِّ ابْنِ أَبِي نَصْرٍ هِبَةِ اللهِ بنِ عَبْدِ اللهِ، ابْنُ قُنَيْدَةَ الأَزَجِيُّ، الخَيَّاطُ، المُقْرِئُ. سَمِعَ: (صَحِيْحَ البُخَارِيِّ) ، وَكِتَابَي (عَبْدٍ) وَ (الدَّارِمِيِّ) ، وَ (جُزءَ أَبِي الجَهْمِ) مِنْ أَبِي الوَقْتِ. وَسَمِعَ: (مُسْنَدَ الشَّافِعِيِّ) مِنْ أَبِي زُرْعَةَ، وَسَمِعَ:
(١) في الأصل: لعمرو. (٢) عهد بها إلى المؤرخ عز الدين ابن الأثير ليوقفها هناك، وقد اتهم القفطي ابن الأثير بالتلاعب فيها، والقفطي كثير الوقيعة بالناس. (*) تكملة المنذري: ٣ / الترجمة ٢٢٦٢، وتاريخ الإسلام للذهبي، الورقة ٦٠ (أيا صوفيا ٣٠١٢) ، والعبر: ٥ / ١٠٦، والمختصر المحتاج إليه: الورقة ١١٧، والنجوم الزاهرة: ٦ / ٢٧٣، وشذرات الذهب: ٥ / ١٢١.

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