• Al-Rukn ʿAbd al-Salām ibn ʿAbd al-Wahhāb, son of Shaykh ʿAbd al-Qādir. His father was a righteous man, but he ⦗1⦘ was suspected of dabbling in philosophy and conversing with the stars; books on those subjects were found in his possession. He also held a number of official posts. Concerning him and those like him it is said ⦗2⦗, “Fine indeed are the ancestors, but what wretched offspring they produced!” On one occasion ⦗3⦘ his father saw him wearing a cloak of Bukhārī cloth and remarked, “We have heard of al-Bukhārī and Muslim, but a Bukhārī unbeliever—now that is something astonishing!” He kept company with Abū al-Qāsim, the son of Shaykh Abū al-Faraj ibn al-Jawzī, a scheming libertine. Together they would meet for wine and the company of beardless youths—may Allah disgrace them both.
• Abū Muḥammad ʿAbd al-ʿAzīz ibn Maḥmūd ibn al-Mubārak ⦗4⦘ al-Bazzāz, known as Ibn al-Akhdar al-Baghdādī—the prolific muhaddith, memorizer, author, and critical editor. He produced valuable, carefully crafted works and was counted among the righteous; the day of his funeral drew a large crowd. May Allah have mercy on him.
• Al-Hāfiẓ Abū al-Ḥasan ʿAlī ibn al-Anjab ⦗5⦘ al-Mufaḍḍal ⦗6⦘ al-Lakhmī al-Maqdisī, later al-Iskandarānī, a Mālikī scholar. He studied under al-Silafī, and ⦗7⦘ ʿAbd al-ʿAẓīm ⦗8⦘ al-Mundhirī received hadith from him. He served as professor of Mālikī jurisprudence in Alexandria and as its deputy judge. Among his verses are:
[Ṭawīl metre]
O soul of mine, by what has been transmitted from the noblest Messenger,
from his Companions and the Followers—hold fast and never swerve.
(1) In editions A and B: “minhum” (from them), which contradicts Arabic syntax.
(2) In edition A: “wa yuqāl limithlihi” (and it is said “for its like”).
(3) In edition A: “an ra’a” (that he saw).
(4) Entry for Ibn al-Akhdar in: Mu‘jam al-Buldan (2:121); al-Kamil fi’l-Tarikh by Ibn al-Athir (9:308–309); al-Takmila li-l-Mundhiri (2:317); Dhayl al-Rawdatayn (p. 88); Mukhtasar Abi’l-Fida (3:122); Tarikh al-Islam (13:316); Siyar A‘lam al-Nubala’ (22:31); Dhayl Tabaqat al-Hanabila (2:79–82); al-Nujum al-Zahirah (6:211); Shadhrat al-Dhahab (7:85–87).
(5) Entry for ‘Ali ibn al-Anjib in: al-Takmila li-l-Mundhiri (2:306); Wafayat al-A‘yan (3:290–292); Tarikh al-Islam (13:320); Siyar A‘lam al-Nubala’ (22:66); Tadhkirat al-Huffaz (4:1390); al-‘Ibar (5:38); al-Nujum al-Zahirah (6:212); Hasan al-Muhadharah (1:165); Shadhrat al-Dhahab (7:87). He is the author of Wafayat al-Naqqala, which al-Mundhiri appended to his Takmila.
(6) Ṭ reads: al-Hafiz Abu’l-Hasan ‘Ali ibn al-Anjib ibn Abi’l-Makarim al-Mufaddal ibn Abi’l-Hasan ibn ‘Ali ibn Abi’l-Ghayth Mufarrij ibn Hatim ibn al-Hasan ibn Ja‘far ibn Ibrahim ibn al-Hasan al-Lakhmi al-Maqdisi.
(7) In the earlier edition: “Sami‘a al-Salafi and ‘Abd al-‘Azim al-Mundhiri,” which is entirely incorrect, since al-Salafi was his teacher and ‘Abd al-‘Azim al-Mundhiri his student—a well-known fact. We have inserted the bracketed phrase to restore the text; a larger portion may have been omitted (Bashar).
(8) The name does not appear in edition B; in the earliest edition it is “‘Abd al-Rahim,” an error. The correct reading is that preserved in the author’s source, Wafayat al-A‘yan.