Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (23/302)

years, al-ʿImād was dismissed and sent back to preach in his home village.

He passed away in Shaʿbān (1), 656 AH.

His brother also died:

209 – al-Ḍiyāʾ Abū al-Ṭāhir Yūsuf
He died in 665 AH, at a little over eighty years of age.
He transmitted hadith from al-Janzawī and al-Khushūʿī.

210 – al-Qummīnī, Shaykh Yūsuf al-Qummīnī*
The eccentric of Damascus. People entertained extravagant notions about him because of the “unveilings” they heard from him—statements that issued from his tongue exactly like a soothsayer’s talk of the unseen.

He would lodge among furnaces and rubbish-heaps—the very lairs of devils—walk barefoot, sweep away filth with clothes befouled by his own urine, and stagger as he walked. His sleeves were unusually long (2), his head uncovered, and children would toy with him. He was mostly silent, seldom smiling, and would shelter in the furnace room of Nūr al-Dīn’s bathhouse; he had become—

(1) Al-Husaini and al-Dhahabi report in their historical works that he died on the 11th of the month and that he was born in 586 AH/1190 CE; al-Husaini further specifies his birth as the 12th of Shawwal. (*) Sources: Dhayl al-Rawdatayn, p. 202; Dhayl Mirat al-Zaman by al-Yunini, 1/348; al-Dhahabi, Tarikh al-Islam, Aya Sofya MS 3013, vol. 20, fol. 174; al-Dhahabi, al-Ibar, 5/240; Ibn Shakir al-Kutubi, Uyoon al-Tawarikh, 20/221; Ibn Kathir, al-Bidaya wa-l-nihaya, 13/216–217 (where he is called “al-Aqmini”); Shadharat al-dhahab, 5/289–290. (2) The base manuscript reads Ikmal; we have followed the form preserved in Tarikh al-Islam.

سِنِيْنَ عُزِلَ العِمَادُ، وَرُدَّ إِلَى خَطَابَةِ قَرْيَتِهِ. تُوُفِّيَ: فِي شَعْبَانَ (١) ، سَنَةَ سِتٍّ وَخَمْسِيْنَ وَسِتِّ مائَةٍ ﵀. وَمَاتَ أَخُوْهُ: ٢٠٩ - الضِّيَاءُ أَبُو الطَّاهِرِ يُوْسُفُ سَنَةَ خَمْسٍ وَسِتِّيْنَ، عَنْ بِضْعٍ وَثَمَانِيْنَ سَنَةً. رَوَى عَنِ: الجَنْزَوِيِّ، وَالخُشُوْعِيِّ. ٢١٠ - القُمّينِيُّ الشَّيْخُ يُوْسُفُ القُمّينِيُّ * المُوَلَّهُ بِدِمَشْقَ، كَانَ لِلنَّاسِ فِي هَذَا اعْتِقَادٌ زَائِدٌ لِمَا يَسْمَعُوْنَ مِنْ مكَاشفتِه الَّتِي تَجرِي عَلَى لِسَانِهِ كَمَا يَتم لِلْكَاهنِ سَوَاءٌ فِي نطقِهِ بِالمغِيّبَاتِ. كَانَ يَأْوِي إِلَى القَمَامِين وَالمزَابلِ الَّتِي هِيَ مَأْوَى الشيَاطين، وَيَمْشِي حَافِياً، وَيَكنس الزبل بِثيَابِه النّجسَة بِبَولِهِ، وَيَترنَّحُ فِي مَشْيِهِ، وَلَهُ أَكمَامٌ (٢) طوَالٌ، وَرَأْسُهُ مَكْشُوْفٌ، وَالصِّبْيَانُ يَعبثُونَ بِهِ، وَكَانَ طَوِيْلَ السُّكوتِ، قَلِيْلَ التَّبَسُّمِ، يَأْوِي إِلَى قُمّينِ حَمَّامِ نُوْر الدِّيْنِ، وَقَدْ صَارَ

(١) ذكر الحسيني والذهبي في التاريخ انه توفي في الحادي عشر منه، وانه ولد في سنة ست وثمانين وخمس مئة، ويحدد الحسيني ولادته بانها في الثاني عشر من شوال. (*) ذيل الروضتين: ٢٠٢، ذيل مرآة الزمان لليونيني: ١ / ٣٤٨، تاريخ الإسلام للحافظ الذهبي (أيا صوفيا ٣٠١٣) ج ٢٠ الورقة ١٧٤، العبر للذهبي: ٥ / ٢٤٠، عيون التواريخ لابن شاكر الكتبي: ٢٠ / ٢٢١، البداية والنهاية: ١٣ / ٢١٦ - ٢١٧ وفيها انه (الاقميني) ، شذرات الذهب: ٥ / ٢٨٩ - ٢٩٠. (٢) في الأصل: اكمال، وما أثبتاه عن تاريخ الإسلام.