and then al-Ḍiyāʾ composed several graceful elegies for him, affirming that he is now in bliss.
Those who transmitted ḥadith from him were al-Ḍiyāʾ, Ibn Abī ʿUmar, al-Fakhr ʿAlī, Muḥammad ibn ʿAlī ibn al-Wāsiṭī, Naṣr Allāh ibn ʿAyyāsh, al-Shams Muḥammad ibn Ḥāzim, Naṣr Allāh ibn Abī al-Faraj al-Nābulusī, and a number of others.
Qāḍī Taqī al-Dīn Sulaymān alone received his licence in ḥadith, and more than one poet lamented him in verse.
I have read, in the handwriting of the ḥadith scholar Ibn Salām, the following: “Abū Mūsā convened a gathering for admonition and for the combined reading; people were keen to attend his circle. It overflowed with benefit, and he would weep and show humility.”
Ibn al-Ḥājib said: “Had Abū Mūsā applied himself as he truly could, no one would have outstripped him.”
I heard Abū al-Faraj ibn Abī al-ʿAlāʾ say: “He was greatly inclined toward the ruling authority.”
Sibt al-Jawzī (1) remarked: “Abū Mūsā’s affairs were upright until he associated with al-Ṣāliḥ Ismāʿīl and the people of this world; then he changed. He fell ill in al-Ṣāliḥ’s orchard at Thawrā (2), died there, and al-Ṣāliḥ himself shrouded him.”
Another source reported that al-Malik al-Ashraf endowed the Dār al-Ḥadīth in the city, assigning a fixed allowance and lodging there to al-Jamāl Abū Mūsā and his descendants.
Shaykh al-Ḍiyāʾ stated: “He died on Friday, the fifth of Ramaḍān (3), in the year 629 AH.”