Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

The foundation of knowledge is careful verification, and its fruit is safety.
The foundation of scrupulous piety is contentment, and its fruit is tranquility.
The foundation of patience is firm resolve, and its fruit is victory.
The foundation of action is tawfiq (divine enablement), and its fruit is success.
The ultimate goal of every matter is truthfulness. (1)

We were informed through al-Kudaymī; al-Aṣmaʿī narrated: I heard al-Shāfiʿī say, “The scholar is questioned about what he knows and about what he does not know; he confirms what he knows and learns what he does not know. The ignorant person, however, grows angry at learning and feels above being taught.” (2)

Abū Ḥātim reported: Muḥammad ibn Yaḥyā ibn Ḥassān told us: I heard al-Shāfiʿī say, “Knowledge is of two kinds: knowledge of the religion—that is fiqh—and knowledge of worldly life—that is medicine. Anything else, such as poetry and the like, is mere toil and idle play.” (3)

Al-Rabīʿ said: I asked al-Shāfiʿī, “Which of the jurists is most capable in debate?” He replied, “The one who has trained his tongue to gallop across the field of expressions and does not stammer when eyes are fixed upon him.” (4) The chain of this report contains Abū Bakr al-Naqqāsh, and he is weak.

Al-Shāfiʿī also said, “What a wretched provision for the Hereafter it is to transgress against the servants.” (5)

Yūnus al-Ṣadafī said: Al-Shāfiʿī told me, “There is no path to safety from—”

(1) Ibn ʿAsakir, Tarikh (History), vol. 15, p. 16. (2) Ibn ʿAsakir, Tarikh, vol. 15, p. 16, no. 2. (3) Adab al-Shafiʿi, pp. 321–322; al-Bayhaqi, Manaqib, vol. 2, p. 114; Ibn ʿAsakir, Tarikh, vol. 15, p. 16, no. 2; Ibn ʿAbd al-Barr, al-Intiqaʾ, p. 84; Abu Nuʿaym, al-Hilya, vol. 9, p. 142; Ibn Hajar, Tawali al-Taʾsis, p. 73. (4) Ibn ʿAsakir, Tarikh, vol. 15, p. 17, no. 1. (5) Ibn ʿAsakir, Tarikh, vol. 15, p. 17, no. 1.
العِلْمِ: التَّثْبِيتُ. وَثَمَرَتُهُ: السَّلاَمَةُ. وَأَصْلُ الوَرَعِ: القَنَاعَةُ. وَثَمَرَتُهُ: الرَّاحَةُ. وَأَصْلُ الصَّبْرِ: الحَزْمُ. وَثَمَرَتُهُ: الظَّفَرُ. وَأَصْلُ العَمَلِ: التَّوْفِيْقُ. وَثَمَرَتُهُ: النُّجْحُ. وَغَايَةُ كُلِّ أَمْرٍ: الصِّدْقُ (١) . بَلَغَنَا عَنِ الكُدَيْمِيِّ، حَدَّثَنَا الأَصْمَعِيُّ، قَالَ: سَمِعْتُ الشَّافِعِيَّ يَقُوْلُ: العَالِمُ يَسْأَلُ عَمَّا يعلَمُ وَعَمَّا لاَ يَعْلَمُ، فَيُثَبِّتُ مَا يَعْلَمُ، وَيَتَعَلَّمُ مَا لاَ يَعْلَمُ، وَالجَاهِلُ يَغْضَبُ مِنَ التَّعَلُّمِ، وَيَأْنَفُ مِنَ التَّعْلِيْمِ (٢) . أَبُو حَاتَمٍ: حَدَّثَنَا مُحَمَّدُ بنُ يَحْيَى بنِ حَسَّانِ، سَمِعْتُ الشَّافِعِيَّ يَقُوْلُ: العِلْمُ عِلْمَانِ: عِلْمُ الدِّيْنِ وَهُوَ الفِقْهُ، وَعِلْمُ الدُّنْيَا وَهُوَ الطِّبُّ، وَمَا سِوَاهُ مِنَ الشِّعْرِ وَغَيْرِهِ فَعَنَاءٌ وَعَبَثٌ (٣) . وَعَنِ الرَّبِيْعِ، قَالَ: قُلْتُ لِلشَّافِعِيِّ: مَنْ أَقْدَرُ الفُقَهَاءِ عَلَى المُنَاظَرَةِ؟ قَالَ: مَنْ عَوَّدَ لِسَانَهُ الرَّكْضَ فِي ميدَانِ الألفَاظِ، لَمْ يَتَلَعْثَمْ إِذَا رَمَقَتْهُ العُيُونُ (٤) . فِي إِسْنَادِهَا أَبُو بَكْرٍ النَّقَّاشُ، وَهُوَ وَاهٍ. وَعَنِ الشَّافِعِيِّ: بِئْسَ الزَّادُ إِلَى المَعَادِ العُدْوَانُ عَلَى العِبَادِ (٥) . قَالَ يُوْنُسُ الصَّدَفِيُّ: قَالَ لِي الشَّافِعِيُّ: لَيْسَ إِلَى السَّلاَمَةِ مِنَ
(١) " تاريخ ابن عساكر " ١٥ / ١٦. (٢) " تاريخ ابن عساكر " ١٥ / ١٦ / ٢. (٣) " آداب الشافعي ": ٣٢١، ٣٢٢، و" مناقب " البيهقي ٢ / ١١٤، و" تاريخ ابن عساكر " ١٥ / ١٦ / ٢، و" الانتقاء ": ٨٤، و" الحلية " ٩ / ١٤٢، و" توالي التأسيس ": ٧٣. (٤) " تاريخ ابن عساكر " ١٥ / ١٧ / ١. (٥) " تاريخ ابن عساكر " ١٥ / ١٧ / ١.

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