Al-Bidayah wa an-NihayahIbn Kathir

He likewise appointed for it a preacher and an instructor of fiqh (jurisprudence), entrusting the chair of teaching to the jurist Abu Bakr al-Nuqani (1), a student of Muhammad ibn Yahya, himself a disciple of al-Ghazali. He issued an official decree to that effect and endowed the mosque with a village from among the villages of Mosul. All of this was done on the advice of the righteous and devout shaykh ʿUmar al-Mallā, who maintained a lodge that people frequented. Each year, in the month of the Mawlid, he would host a banquet attended by kings, scholars (2), emirs, and viziers, and the occasion was celebrated with great ceremony. King Nur al-Din was his companion; he would consult him in his affairs and in every important matter on which he relied (3). It was also he who, during Nur al-Din’s stay in Mosul (4), advised him concerning all the charitable works he accomplished. For this reason, Nur al-Din’s arrival brought the people of Mosul nothing but joy; calamities were averted from them, and [he abolished the tolls and taxes that had burdened them] (5).

He also removed from among them (6) the tyrannical oppressor [Fakhr al-Din] (7) ʿAbd al-Masih, changed his name to ʿAbd Allah, and took him to Damascus, granting him a handsome fief—may Allah reward him well. ʿAbd al-Masih had previously been a Christian, but he professed Islam. It was said that he kept a church inside his house. He was of evil conduct and malicious intent, especially toward the scholars and the Muslims in particular (8). When Nur al-Din entered Mosul, the one who guaranteed him safe conduct (9) was Shaykh ʿUmar al-Mallā (10).

When Nur al-Din entered (11) Mosul, his nephew came out to meet him, stood before him, and he treated him graciously and honoured him (12), clothing him with a robe of honour that had come from the caliph. Wearing it, he entered (13) the city in magnificent splendour. Nur al-Din did not arrive in Mosul until the winter had become severe, so he remained there, as we have mentioned, for twenty-four days. When it was (14) the last night of his stay—

(1) In manuscript A it reads al-Yuqānī; in manuscript B al-Burqānī; and in the printed edition al-Burqānī. In Sunan al-Burq al-Shāmī (vol. 1, p. 98) it appears as al-Tawqānī, and in al-Rawdatayn (vol. 1, p. 189) as al-Tawqātī. These are all scribal corruptions. He is ‘Imād al-Dīn Abū Bakr ‘Abd Allāh ibn Muḥammad ibn Abī al-‘Abbās al-Naqqānī, a specialist in usul (principles of jurisprudence). His biography is in Talkhīṣ Majma‘ al-Adab in Mu‘jam al-Alqāb (vol. 4, part 2, p. 753). (2) In the printed edition: al-mulūk wa al-umarā’ wa al-‘ulamā’ wa al-wuzarā’. (3) In the printed edition: wa mimman ya‘tamiduhu. (4) In the printed edition: fī al-Mawṣil. (5) The preposition ‘an appears only in manuscript A. (6) In the printed edition: bayna aẓhārihim. (7) Absent in manuscript A. (8) Manuscripts A and B: wa khāṣṣatan al-muslimīn. (9) In the printed edition: istaʾaman Nūr al-Dīn. (10) In manuscripts A and B, after this: fa ṭalaba min al-Malik Sayf al-Dīn Ghāzī. (11) Manuscript B: ‘alā; the word does not occur in the printed edition. (12) Manuscript A: fa akramahu wa aḥsana ilayhi. (13) In the printed edition: fīhā. (14) In the printed edition: falammā kāna fī ākhir laylah min iqāmatihi bihā.
وجعل له خطيبًا ومدرسًا للفقه، وولَّى التدريس للفقيه أبي بكر النوقاني (١) ، تلميذ محمد بن يحيى تلميذ الغزالي، وكتب له منشورًا بذلك، ووقف على الجامع قرية من قرى الموصل، وذلك كله بإِشارة الشيخ الصالح العابد عمر الملا، وقد كانت له زاوية يُقصد فيها، وله في كل سنة دعوة في شهر المولد، يحضر فيها عنده الملوك والعلماء (٢) والأمراء والوزراء، ويحتفل بذلك، وقد كان الملك نور الدين صاحبه، وكان يستشيره في أموره، وما يعتمده (٣) من المهمَّات، وهو الذي أشار عليه في مدة مقامه بالموصل (٤) بجميع ما فعله من الخيرات، فلهذا حصل بقدومه لأهل الموصل كل مسرّة، واندفعت عنهم المصائب، [وأسقط عنهم المكوس والضرائب] (٥) . وأخرج من بين أهلها (٦) الظالم الغاشم [فخر الدين] (٧) عبد المسيح، وسماه عبد الله، وأخذه معه إِلى دمشق، فأقطعه إِقطاعًا حسنًا، فجزاه الله خيرًا. وقد كان عبد المسيح هذا نصرانيًا، فأظهر الإِسلام. وكان يقال: إِن له كنيسة في جوف داره. وكان سيّئ السيرة خبيث السريرة في حق العلماء والمسلمين خاصة (٨) . ولما دخل نور الدين الموصل كان الذي استأمن (٩) له الشيخ عمر الملأ (١٠) . وحين دخل نور الدين إِلى (١١) الموصل خرج إِليه ابن أخيه، فوقف بين يديه، فأحسن إِليه وأكرمه (١٢) ، وألبسه خلعة جاءته من الخليفة، فدخل بها (١٣) إِلى البلد في أُبَّهة عظيمة، ولم يدخل نور الدين الموصل حتى قوي الشتاء، فأقام بها، كما ذكرنا أربعة وعشرين يومًا، فلما كانت (١٤) آخر ليلة أقام
(١) أ: اليوقاني، ب، ط: البرقاني، وفي سنا البرق الشامي (١/ ٩٨): التوقاني، وفي الروضتين (١/ ١٨٩): التوقاتي. وكل ذلك تصحيف. وهو عماد الدين أبو بكر عبد الله بن محمد بن أبي العباس النوقاني الأصولي. ترجمته في تلخيص مجمع الآداب في معجم الألقاب (٤/ ٢/ ٧٥٣). (٢) ط: الملوك والأمراء والعلماء والوزراء. (٣) ط: وممن يعتمده. (٤) ط: في الموصل. (٥) عن أ وحدها. (٦) ط: بين أظهرهم. (٧) ليس في أ. (٨) أ، ب: وخاصة المسلمين. (٩) ط: استأمن نور الدين. (١٠) بعدها في أ، ب: فطلب من الملك سيف الدين غازي. (١١) ب: على. وليست اللفظة في ط. (١٢) أ: فأكرمه وأحسن إِليه. (١٣) ط: فيها. (١٤) ط: فلما كان في آخر ليلة من إِقامته بها.

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