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- Country of residence: Palestine
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The roots of Gaza, rooted in Palestine, can actually be found in the book “Ithaf Al-Azza fi Tarikh Gaza” by Sheikh Othman Al-Tabbaa, through its four volumes. However, the volume of biographies is considered the most indicative of these roots by linking the characters, families and their trees to each other, and following their lives in Palestine, as personalities or Scientists, judges, employees, or writers.
In this article, we follow the biography of Sheikh Salim, son of Hajj Muhammad, son of Sayyed Mustafa, head of the Ashraf Syndicate, son of Sayyid Salih, son of Hajj Khalil Shasha’a Al-Alami, son of Sayyid Abdul Qadir, son of Sayyid Qasim Al-Alami, the Moroccan Al-Hasani Al-Shafi’i (1844 - 1903).
He is an Azhari poet, writer, and scholar. He headed the Knowledge Council and then the Endowments Council in the late nineteenth century. He was born in Gaza in 1844. He memorized the Qur’an, and learned calligraphy, writing, and religious sciences from the leading scholars of Gaza, led by Sheikh Najeeb al-Nakhal.
In 1866, he moved to Al-Azhar and lived next to it for five years, then returned to Gaza and worked as a teacher. He inherited the room of his Sheikh Najib Al-Nakhal in the Grand Al-Omari Mosque, and taught there. He read a lot in various legal sciences, and had a number of books and classifications. According to Ithaf al-Tabbaa, he was - may God have mercy on him - passionate about knowledge. He could only be seen as a reader, a teacher, or an editor who was always busy, taking advantage of his time, not wasting his time without work. He had some of the books: “A Message on the Came of Zayd,” which he wrote at length and was creative with, and “The Story of the Birth of Musja’,” He wrote an explanation of it, and “Nazam al-Zamakhshari’s Rules,” and a treatise he called: “The Forty Misguidances,” in which he responded to those who deviated from his contemporaries, and he wrote many poems, most of which were in praise, congratulations, and lamentations, and they were not collected in a special collection of poems and printed. He published some of them in his books as a citation.
He assumed the Presidency of Knowledge, then the Presidency of the Endowments Council in Gaza, and according to Al-Ithaf, he was “great, distinguished, perfect, honorable, chaste, with tranquility and dignity, pomp and majesty, maintaining the position of knowledge and its honor, far from pranks and curiosity, adhering to the Sunnah, working in the manner of the righteous predecessors, and he was not accustomed to humiliation or shortcomings.” He has charitable works, good endeavours, high determination, and sublime honors.
He continued to teach at the Grand Mosque until his illness became severe, and he was taken home and died after three days of illness, in early February 1903. His
poetry was dominated by imitation, as his poetry was an interaction with events such as congratulations, deaths, and others, including a poem in eulogy for his teacher. Sheikh Mufti Najib al-Nakhal said:
The arrow of death by the judiciary is easy, and the difficult thing without engagement is easy. He did not
hunt the Najib in Gaza except that the worlds were destroyed by the exhalation of his refinement. The fatwa
appeals to a critic, and criticism from a non-expert is false.
It is a sign of how much its branches have blossomed from a meadow that glorifies the writing.
How much its doors have revealed from the masterpiece of its curriculum. It was edited by Al-Harir. Its nature is made to benefit people. Its
character is made to benefit people, and its benefit to people of virtue. It is famous.
He said about his name: “
I was blessed as a noun, and in meaning and as a verb, by the grace of God, the Possessor of all-pervading merit.”
The three were brought together by the necklace of Durr Salim in Salim in It is sound
and his saying is bisected:
If loyalty is gone, say peace, for friendship has ceased with brotherhood,
and the universe has the right to always cry for the people of chivalry and loyalty,
and do not blame the children of an age. Affairs have changed with the air.
Those who have colored them have covered faces, so the color of the water is the color of the vessel
. And his saying in khammas:
Praising Taha with virtues appeared to be eloquent and beautiful. Praise from those who published it was fragrant
, but due to inability, I always said, repeating, that I see every praise of the Prophet as negligent.
And if He is praised greatly and more,
what do the describers say, and His origin is from the light that is created, and that is His saying,
even if it is incalculable, and His grace is limited. If God praises the one who is worthy
of it, then what is its value as you praise the creation?
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