al-Aqṭaʿ ⦗1⦘, and then resided in Mecca for a number of years. He never appeared during the pilgrimage seasons, yet many miracles were attributed to him. Abū Sulaymān al-Khattābī and others praised him highly, and he enjoyed upright spiritual states ⦗2⦘. May Allah, Exalted is He, have mercy on him.

• ʿAbd Allah ibn Muhammad ⦗3⦘ ibn ʿAbd Allah ibn ʿUthmān ibn al-Mukhtār, Abū Muhammad al-Muzanī al-Wāsiṭī, known as Ibn al-Saqqāʾ. He heard hadith from ʿAbdān, Abū Yaʿlā al-Mawṣilī, Ibn Abī Dāwūd, and al-Baghawī. A perceptive and reliable memoriser, he entered Baghdad and delivered numerous sessions there entirely from memory. Al-Dāraqutnī and other leading scholars attended and found no fault in his narrations—except on one occasion when he reported from Abū Yaʿlā a hadith they judged questionable. They later found it in Abū Yaʿlā’s own collection, in the handwriting of al-Ṣibāʾ ⦗4⦘, exactly as he had transmitted it, and he was thus cleared of all blame. May Allah have mercy on him; Allah knows best what is correct.

[Then the year 374 AH began]

During this year a peace agreement was concluded between Ṣamṣāmah, entitled Shams al-Dawlah, and his uncle Fakhr al-Dawlah ibn Rukn al-Dawlah ibn Būyah. The caliph sent Fakhr al-Dawlah splendid robes of honour and precious gifts.

Ibn al-Jawzī relates: In Rajab of that same year a wedding was held in Darb Rabāḥ. The house collapsed upon those inside, most of the women perished, and their bodies were dug out from beneath the rubble; the calamity was felt by all ⦗5⦘.

[Deaths in that year included]

the ḥāfiẓ Abū al-Fath Muhammad ibn al-Ḥusayn ⦗6⦘ ibn Aḥmad ibn al-Ḥusayn al-Azdī al-Mawṣilī, the author of works on al-jarḥ wa-l-taʿdīl (hadith criticism and accreditation).