and al-Kamāl ʿAlī ibn Abī al-Fatḥ al-Kunārī (1), the physician of Aleppo; the ruler of Rūm, Kayqubād ibn Kaykhusraw; the statesman Muḥammad ibn ʿAlī ibn Muhājir of Damascus; the master of Aleppo, al-Malik al-ʿAzīz Muḥammad, son of al-Ẓāhir; the preacher of Shuqur, Abū Bakr Muḥammad ibn Muḥammad ibn Waḍḍāḥ, the Qurʾān-reciter; the market inspector Fakhr al-Dīn Maḥmūd ibn Sīmā (2); Murtaḍā ibn al-ʿAfīf; Abū Bakr Hibat Allāh ibn Kamāl; and Yāsamīn bint al-Bayṭār.
5 – Murtaḍā ibn al-ʿAfīf Abū al-Jūd Ḥātim ibn al-Musallam ibn Abī al-ʿArab*
The shaykh, imām, Qurʾān-reader, and hadith scholar, Abū al-Ḥasan al-Ḥārithī, the Egyptian from al-Ḥawf.
Birth: in al-Ḥawf (3), around the year 549 AH.
He mastered the seven canonical readings under … (4).
He heard hadith from Abū Ṭāhir al-Silafī, the judge Muḥammad ibn ʿAbd al-Raḥmān al-Ḥaḍramī, Ismāʿīl ibn Qāsim al-Zayyāt, ʿAbd Allāh ibn Barrī, Salāmah ibn ʿAbd al-Bāqī, and others.
Among those who transmitted from him were Ibn al-Najjār, Abū Muḥammad al-Munḏirī, and his grandson Ḥātim ibn Ḥusayn.
It is spelled with the single-dotted b (baa) followed by the feminine t (taa). See Ibn al-Dabaythi, Tarikh, fol. 176 (Cambridge); al-Mushtabih, p. 542; and al-Dhahabi, Tarikh al-Islam, fol. 153 (Aya Sofya 3012).
(1) Al-Dhahabi noted the point in his own handwriting in Tarikh al-Islam, fol. 153 (Aya Sofya 3012).
(2) Mahmud ibn Abd al-Latif ibn Muhammad ibn Sima ibn Amir, Abu al-Thana al-Sulami al-Dimashqi, the market inspector.
(*) Additional sources: al-Mundhiri, Takmila 3, no. 2760; Ibn al-Sabuni, Takmila, pp. 302–303; al-Dhahabi, Tarikh al-Islam, fols. 155–156; al-Dhahabi, al-Ibar 5/140; al-Fasi, Dhayl al-Taqyid, fol. 256; al-Nuwayri, al-Najm al-Zahirah 6/299; Ibn al-Imad, Shadharat al-Dhahab 5/168–169.
(3) A well-known district whose principal town is Bilbays in Egypt; this is how al-Mundhiri records it.
(4) The original text contains a blank left by the author because he did not know the information; he apparently intended to return to it but never did. This is clarified by his final remark, “al-Mundhiri did not state who had mastered the seven readings.” According to Ghaya al-Nihaya 2/93, he learned the Qurʾanic readings from al-Shatibi.