Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

It is also related from Shaqiq that he said, “I used to be a poet. Then Allah granted me repentance; I disposed of 300,000 dirhams, wore wool for twenty years, yet never realized that I was showing off until I met ʿAbd al-ʿAzīz ibn Abī Rawwād, who said:

‘The point is not in eating barley or wearing wool. What matters is that you recognise Allah with your heart, associate nothing with Him, are pleased with Allah, and place greater trust in what is in Allah’s hand than in what is in the hands of people.’(1)

He also said, ‘If someone were to live for 200 years and not know these four matters, he would not be saved: knowledge of Allah; knowledge of the self; knowledge of Allah’s commands and prohibitions;(2) and knowledge of the enemy of Allah and the enemy of the soul.’(3)

Despite his devotion and asceticism, it is likewise reported that Shaqiq was counted among the foremost ghāzīs, the leaders of those who fought in Allah’s cause.

Muḥammad ibn ʿImrān narrated from Ḥātim al-Aṣamm, who said:

‘We were with Shaqiq, drawn up in ranks against the Turkish enemy on a day when I saw nothing but heads flying,(4) swords hacking, and spears snapping. He said to me, “How do you feel—like the night of your wedding?” I replied, “By Allah, no.” He said, “As for me, I feel exactly that way.”

‘He then lay down between the two lines of battle, using his shield as a pillow,(5) and slept so soundly that he snored. A Turk seized me and stretched me out to slaughter me; while he was reaching into his boot for his knife, a stray arrow came and slit his throat.(6)’

(1) Abu Nuʿaym al-Isfahani, Hilyat al-Awliya, vol. 8, p. 59. (2) The original manuscript reads: “with knowledge.” (3) Abu Nuʿaym al-Isfahani, Hilyat al-Awliya, vol. 8, p. 60. (4) I.e. it falls (is dropped). (5) A dirqa is a shield made of leather without any wooden backing. (6) The report is recorded in Abu Nuʿaym’s Hilyat al-Awliya, vol. 8, p. 64. The expression sahm ʿaʾir (a stray arrow) refers to an arrow whose archer is unknown. A poetic verse states: “idha intasaʾu fawta al-rimah atat-hum / ʿawāʾir nabl kal-jarād nadhīruhā” (When they escaped the reach of spears, they were struck by scattered arrows, swarming like locusts). Ibn Bari explains that ʿawāʾir nabl denotes a dispersed volley of arrows whose source cannot be identified.
وَعَنْ شَقِيْقٍ، قَالَ: كُنْتُ شَاعِراً، فَرَزَقَنِي اللهُ التَّوبَةَ، وَخَرَجْتُ مِنْ ثَلاَثِ مائَةِ أَلْفِ دِرْهَمٍ، وَلَبِسْتُ الصُّوفَ عِشْرِيْنَ سَنَةً، وَلاَ أَدْرِي أَنِّي مُرَاءٍ حَتَّى لَقِيْتُ عَبْدَ العَزِيْزِ بنَ أَبِي رَوَّادٍ، فَقَالَ: لَيْسَ الشَّأْنُ فِي أَكْلِ الشَّعِيْرِ، وَلُبْسِ الصُّوفِ، الشَّأْنُ أَنْ تَعْرِفَ اللهَ بِقَلْبِكَ، وَلاَ تُشْرِكَ بِهِ شَيْئاً، وَأَنْ تَرضَى عَنِ اللهِ، وَأَنْ تَكُوْنَ بِمَا فِي يَدِ اللهِ أَوْثَقَ مِنْكَ بِمَا فِي أَيْدِي النَّاسِ (١) . وَعَنْهُ: لَوْ أَنَّ رَجُلاً عَاشَ مائَتَيْ سَنَةٍ لاَ يَعْرِفُ هَذِهِ الأَرْبَعَةَ، لَمْ يَنْجُ: مَعرِفَةُ اللهِ، وَمَعْرِفَةُ النَّفْسِ، وَمَعْرِفَةُ (٢) أَمرِ اللهِ وَنَهْيِهِ، وَمَعْرِفَةُ عَدُوِّ اللهِ وَعَدُوِّ النَّفْسِ (٣) . وَقَدْ جَاءَ عَنْ شَقِيْقٍ مَعَ تَأَلُّهِهِ وَزُهْدِهِ، أَنَّهُ كَانَ مِنْ رُؤُوْسِ الغُزَاةِ. وَرَوَى: مُحَمَّدُ بنُ عِمْرَانَ، عَنْ حَاتِمٍ الأَصَمِّ، قَالَ: كُنَّا مَعَ شَقِيْقٍ وَنَحْنُ مُصَافُّو العَدُوِّ التُّرْكِ، فِي يَوْمٍ لاَ أَرَى إِلاَّ رُؤُوْساً تَنْدُرُ (٤) ، وَسُيُوْفاً تَقْطَعُ، وَرِمَاحاً تَقْصِفُ، فَقَالَ لِي: كَيْفَ تَرَى نَفْسَكَ، هِيَ مِثْلُ لَيْلَةِ عُرْسِكَ؟ قُلْتُ: لاَ وَاللهِ. قَالَ: لَكِنِّي أَرَى نَفْسِي كَذَلِكَ. ثُمَّ نَام بَيْنَ الصَّفَّيْنِ عَلَى دَرَقَتِهِ (٥) ، حَتَّى غَطَّ، فَأَخَذَنِي تُرْكِيٌّ، فَأَضْجَعَنِي لِلذَّبْحِ، فَبَيْنَا هُوَ يَطْلُبُ السِّكِّينَ مِنْ خُفِّهِ، إِذْ جَاءهُ سَهْمٌ عَائِرٌ ذَبَحَهُ (٦) .
(١) " حلية الأولياء " ٨ / ٥٩. (٢) في الأصل: بمعرفة. (٣) " حلية الأولياء " ٨ / ٦٠. (٤) أي: تسقط. (٥) الدرقة: هي الترس المصنوع من الجلد بلا خشب. (٦) الخبر في " حلية الأولياء " ٨ / ٦٤، وسهم عائر: أي لا يدري راميه، وينشد: إذا انتسؤوا فوت الرماح أتتهم * عوائر نبل كالجراد نظيرها قال ابن بري: عوائر نبل، أي: جماعة سهام متفرقة لا يدرى من أين أتت.

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