(1) Al-Muntazam, 10/24, records: “He passed away between noon (zuhr) and the late-afternoon (‘asr) prayer on Wednesday, 14 Shawwal. The body was left until Friday. Our shaykh Abu al-Fadl Ibn Naser supervised the washing. In accordance with his testament, the first funeral prayer was held in the Jamiʿ al-Qasr, after which the bier was carried to the Jamiʿ al-Mansur, where our shaykh ʿAbd al-Wahhab Ibn al-Mubarak al-Anmati led a second prayer. He was buried that same day at Bab Harb, near Bishr al-Hafi.” (*) Main biographical sources: al-Baydaq, Akhbar al-Mahdi Ibn Tumart (d. 555 AH); Ibn al-Athir, al-Kamil fi al-tarikh, 10:569-582; Ibn Saʿid, al-Muʿjib, 245-264; Ibn Khallikan, Wafayat al-aʿyan, 5:45-55; al-Dhahabi, Tarikh al-Islam, 4:258/2-263/2; idem, Duwal al-Islam, 2:46; al-Dhahabi, al-ʿIbar, 4:57-62; idem, Tadhkirat al-huffaz, 4:1274; Ibn Muflih, Tatimmat al-mukhtasar, 2:26-27; al-Safadi, al-Wafi bi-l-wafayat, 3:323-328; Ibn Taghribirdi, ʿUyun al-tawarikh, 13:372-384; Sibt Ibn al-Jawzi, Mirʾat al-zaman, 8:91-92; al-Subki, Tabaqat, 6:109-117; Ibn Kathir, al-Bidaya wa-l-nihaya, 12:186-187; Ibn al-Khatib, al-Hillal al-mushiyya, 78-88 (no. 56-58 in his numbering); Ibn Khaldun, Tarikh, 6:464-472; Ibn Qunfudh, Wafayat, 273; Ibn Taghribirdi, al-Nujum al-zahira, 5:254; al-Zarkashi, Tarikh al-dawlatayn, 1-5; Hajji Khalifa, Kashf al-zunun, 1518; Ibn al-ʿImad, Shadharāt al-dhahab, 4:70-72; al-Nassiri, al-Istiqsa, 2:78-98; Baqir al-ʿUrifin, Hadiyyat al-ʿarifin, 2:90; Encyclopaedia of Islam, 1:106-109. (2) The nisba “al-Masmudi” (with an open mīm, silent ṣād, and a second mīm with ḍamma) refers to the Berber tribe of Masmuda. “Al-Hargi” (open hāʾ, silent rāʾ) refers to the sub-tribe Hargah, a large branch of the Masmuda living in the Sus mountains at the far end of Morocco. (3) Many impostors—including the subject of this notice—who seek worldly gain under the guise of religious service, display outward piety while concealing contrary intentions. Such people claim personal infallibility and train their followers—usually inexperienced youths and opportunists—to believe it. They resort to various stratagems: affected asceticism, ostentatious zeal for Islam, and the selective appropriation of authentic prophetic texts, which they declare applicable exclusively to themselves, thereby persuading their disciples that their every action is divinely inspired and supernaturally aided.