Your love—forgetfulness has never so much as crossed his mind, and you are surely the one who best knows how a lover fares.
Whenever a talebearer comes to you claiming that he has grown indifferent to your affection, know that the report comes only from one of his detractors.
Does not the passion-worn sufferer bear in his very state a witness that spares you the need to question him?
You have renewed the garment of his ailment, torn away the veil of his longing, and severed the cord of your union with him.
It is a long qaṣīdah (1) in which he extols Qadi Kamal al-Din al-Shahrazuri.
He also said (2) — in the sariʿ metre:
By Allah, how sweet were my days at Rama,
how pleasant my hours at Hajar!
So swift was their passing that, in their haste,
the first of them nearly collided with the last.
He died this very year at the age of ninety (may Allah, in His grace and favor, have mercy on him).
ʿUthman ibn ʿIsa (3) ibn Darbas ibn Fir (4) ibn Jahm (5) ibn ʿAbdus (6) al-Hadhabani (7) al-Marani (8), Ḍiyāʾ al-Dīn, the brother of Qadi Ṣadr al-Dīn ʿAbd al-Malik (9), who governed the Egyptian domains under the Ṣalāḥī dynasty.
This Ḍiyāʾ al-Dīn is the scholar who produced a commentary on al-Muhadhdhab (10) up to the Book of Testimonies in roughly twenty volumes, together with commentaries on al-Lumaʿ in the principles of jurisprudence and on al-Tanbīh (11) of al-Shirazi. He (12) was a brilliant, deeply learned authority on the school (may Allah have mercy on him).
(1) After this couplet, Wafayat al-A‘yan records eight additional bayts, and similarly in Shadharat al-Dhahab.
(2) The two bayts appear in Siyar A‘lam al-Nubala’ (22/302) and Wafayat al-A‘yan (1/216).
(3) A biography of Ibn Darbas is found in Takmilat al-Mundhiri (2/90), Siyar A‘lam al-Nubala’ (22/291), Tarikh al-Islam (13/65), Wafayat al-A‘yan (3/242–243), Tabaqat al-Isnawi (1/128), Tabaqat al-Subki (5/143), and Shadharat al-Dhahab (7/14). All these sources date his death to 602 AH; only Ibn Kathir records it in Wafayat al-A‘yan as 622 AH, an evident error on his part.
(4) Ibn Khallikan vocalizes it as fayr: fā’ with kasra, doubled yā’ with sukun below, followed by rā’.
(5) Ibn Khallikan vocalizes it as juhm: jīm with fatḥa, hā’ with sukun, followed by mīm.
(6) Ibn Khallikan vocalizes it with fatḥa on the initial ʿayn, sukun on the bā’, ḍamma on the dāl, sukun on the wāw, followed by sīn.
(7) In Wafayat al-A‘yan (7/139), Ibn Khallikan vocalizes it as al-hathbāniya: hā’ and dhāl (mujammaʿa) with fatḥa, then after the alif a kasra on nūn, a doubled yā’ with sukun below, followed by hā’.
(8) Ibn Khallikan vocalizes it as al-mārānī: mīm with fatḥa, then rā’ with fatḥa after the first alif, then nūn after the second alif. This nisba refers to the Banū Māran in al-Marūj near Mosul.
(9) He has a biography in Siyar A‘lam al-Nubala’ (22/91).
(10) In manuscript A: after this word it adds waṣala fīhi ilā.
(11) In ṭa it appears alone.
(12) In manuscript A: “His uncle was outstanding.”