Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and he also wrote, in the field of medicine, a two-volume work entitled al-Luqṭ.

He was meticulous in safeguarding his health, in tempering his bodily humours, and in anything that could give his mind greater strength and his intellect extra sharpness. The bulk of his food consisted of pullets and mazāwīr (small game birds); instead of fruit he would take cordials and medicinal pastes. His attire was of the finest sort: soft, fragrant white garments. He had a keen mind, instant repartee, a touch of playful humour and pleasant banter, and he was seldom without a comely hand-maid.

I read, in the hand of Muḥammad ibn ʿAbd al-Jalīl al-Mawqānī (1), that Ibn al-Jawzī once drank balādhur (marking-nut); his beard then fell out and became extremely short, and he continued to dye it black until he died.

He said: “He made many mistakes in what he authored, for he would finish a book and never review it.”

I replied: “That is indeed so. He had a host of slips and all kinds of errors because he neglected revision, acquired knowledge from scattered sheets, and produced such a quantity that, had he lived a second lifetime, he would not have managed to refine and perfect it.”

His grandson (2) related: “My grandfather once sat beneath the tomb of the caliph’s mother near Maʿrūf al-Karkhī while I was present. He recited some verses that brought the session to a halt:

I ask Allah to lengthen my span,
that by His grace I may attain what I intend. (3)"

(1) The manuscript reads “al-Muwfani,” a copyist’s mistake. The person meant is Muhammad b. ʿAbd al-Jalil al-Muqani. Al-Dhahabi gives him a notice under the deaths for 664 AH in Tarikh al-Islam: “He copied with his own hand a large amount of hadith and adab, and he produced several useful notebooks” (fols. 263–264, Aya Sofya 3013). See also: al-Ibar 5/278; Ibn al-ʿImad, Shadharat 5/27. Nothing is known of any independent work by al-Muqani; it seems al-Dhahabi simply quotes from his collected notebooks, hence his frequent remark “I read in his own hand,” found both here and on fol. 6 of Aya Sofya 3011. Al-Safadi adds: “He wrote, transmitted hadith, and bought rare books for study and trade; he was knowledgeable and quick-witted” (al-Wafi 3/216). (2) Al-Mirah, 8/499–502. (3) In the printed edition of al-Mirah only this single verse appears, which strengthens the view that the text published under the title …
فِي الطِّبّ كِتَابُ (اللقط) مُجَلَّدَان. قَالَ: وَكَانَ يُرَاعِي حِفْظ صحّته، وَتلطيف مِزَاجه، وَمَا يُفِيد عَقْله قُوَّة، وَذهنه حدَّة. جلّ غذَائِهِ الفرَارِيج وَالمزَاوير، وَيَعتَاض عَنِ الفَاكهة بِالأَشرِبَة وَالمعجونَات، وَلباسه أَفْضَل لِبَاس: الأَبيض النَّاعم المطيّب، وَلَهُ ذِهْن وَقَّاد، وَجَوَاب حَاضِر، وَمجُوْن وَمدَاعبَة حلوَة، وَلاَ يَنفكّ مِنْ جَارِيَة حسنَاء، قَرَأْت بِخَطِّ مُحَمَّد بن عَبْدِ الجَلِيْلِ الموقَانِيّ (١) : أَنَّ ابْنَ الجَوْزِيّ شَرِبَ البَلاَذُر، فَسَقَطت لِحْيته، فَكَانَتْ قصِيْرَة جِدّاً، وَكَانَ يَخضبهَا بِالسَّوَاد إِلَى أَنْ مَاتَ. قَالَ: وَكَانَ كَثِيْرَ الغَلَطِ فِيمَا يُصنّفه، فَإِنَّهُ كَانَ يَفرغ مِنَ الكِتَاب وَلاَ يَعتبره. قُلْتُ: هَكَذَا هُوَ لَهُ أَوهَام وَأَلوَان مِنْ ترك المرَاجعَة، وَأَخَذَ العِلْم مِنْ صحف، وَصَنَّفَ شَيْئاً لَوْ عَاشَ عُمراً ثَانِياً، لَمَا لحق أَنْ يُحرّره وَيُتقنه. قَالَ سِبْطه (٢) : جلس جَدِّي تَحْت تربَة أُمّ الخلِيفة عِنْد مَعْرُوف الكَرْخِيّ، وَكُنْت حَاضِراً، فَأَنْشَدَ أَبيَاتاً، قطع عَلَيْهَا المَجْلِس، وَهِيَ: الله أَسْأَلُ أَنْ يُطَوِّلَ مُدَّتِي ... لأَنَالَ بِالإِنعَامِ مَا فِي نِيَّتِي (٣)
(١) في الأصل (الموفاني) وهم من الناسخ. ومحمد بن عبد الجليل الموقاني هذا ترجم له الذهبي في وفيات سنة ٦٦٤ من (تاريخ الإسلام) ، وقال: (وكتب بخطه الكثير من الحديث والآداب..وله مجاميع مفيدة) (الورقة: ٢٦٣ - ٢٦٤ أيا صوفيا ٣٠١٣) وانظر: (العبر) : ٥ / ٢٧٨ و (شذرات) ابن العماد: ٥ / ٢٧ والذي نعرفه عن الموقاني هذا أنه لم يعرف له تأليف والظاهر أن الذهبي كان ينقل من مجاميعه لذلك يقول (قرأت بخط) كما هو هنا وكما هو في الورقة: ٦ من مجلد أيا صوفيا ٣٠١١. وقال الصلاح الصفدي: (وكتب وحدث، وكان يشتري الكتب النفيسة للانتفاع والمتجر، وكانت له معرفة ويقظة) (الوافي) : ٣ / ٢١٦. (٢) (المرآة) : ٨ / ٤٩٩ - ٥٠٢. (٣) لم يرد في المطبوع من (المرآة) غير هذا البيت، وهذا يقوي الرأي بأن المطبوع باسم =

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