front of them (1) for several months. When Muẓaffar al-Dīn fell ill he returned to his own city, Irbil, and the Tatars (2) withdrew to their lands.
[Among the notable figures who passed away that year]
Ibn Nuqtah (3)—the ḥāfiẓ Muḥammad ibn ʿAbd al-Ghanī (4) ibn Abī al-Baghdādī, Abū Bakr ibn Nuqtah—was an eminent ḥadīth scholar, author of the useful work entitled “al-Taqyīd fī Tarājim Ruwāt al-Kutub wa-l-Mashāhīr min al-Muḥaddithīn” (5). His father had been a poor (6) jurist who lived in seclusion in one of Baghdad’s mosques, giving whatever came to him to his companions. The son devoted himself (7) to the science of ḥadīth, its audition, and long journeys in its pursuit, east and west, until he outstripped his peers and surpassed the scholars of his day. He was born in 579 AH (8) and died on Friday, the twenty-second of Ṣafar of this year—may Allah, Glorified and Exalted, have mercy on him (9).
Al-Jamāl ʿAbd Allāh ibn the ḥāfiẓ ʿAbd al-Ghanī al-Maqdisī (10) was a virtuous, generous, and modest man who had heard a great deal of ḥadīth. Later he associated with kings and people of the world, and his circumstances changed. He died in the orchard of Ibn Shukr in the company of al-Ṣāliḥ Ismāʿīl (11) ibn al-ʿĀdil, who personally shrouded him and buried him at the foot of Mount Qāsiyūn. May Allah have mercy on him.
(1) In manuscripts A and B the reading is: “the Tatars, praise be to Allah, and they encamped opposite them.”
(2) In manuscripts A and B the phrase reads: “and the armies withdrew.”
(3) al-Hafiz al-Mundhiri indexed it by letters, and al-Dhahabi discusses it in his al-Tadhkirah. When Ibn Nuqta was asked about nuqta (the term “point”), he replied: “She is a slave girl who raised my father’s grandfather.”
(4) Biography of Ibn Nuqta in Takmila al-Mundhiri, vol. 3, pp. 300–301; Wafayat al-A‘yan, vol. 4, pp. 392–393; Tarikh al-Islam, vol. 13, p. 905; Siyar A‘lam al-Nubala‘, vol. 22, p. 347; al-Ibar, vol. 5, p. 117; Tadhkirat al-Huffaz, vol. 4, pp. 412–414; al-Wafi bil-Wafayat, vol. 4, pp. 267–268; Zail Ibn Rajab, vol. 2, pp. 182–184; al-Nujum al-Zahirah, vol. 6, p. 279; Shudhurat al-Dhahab, vol. 7, pp. 230–231.
(5) The author gives it this odd title, but the correct one is al-Taqyid fi Ma‘rifat Ruwat al-Kutub wa-l-Masanid (Register for identifying the narrators of the books and the musnads), as al-Dhahabi notes in Tarikh al-Islam (vol. 13, p. 906), or al-Taqyid li Ma‘rifat Ruwat al-Sunan wa-l-Masanid in al-Azhar manuscript no. 137 (Mustalah al-Hadith). It was recently published by Bishr.
(6) Found only in the printed edition.
(7) In the edition: “ma‘na” (meaning).
(8) In manuscripts A and B: “He was born in 577 AH.” In Siyar A‘lam al-Nubala‘: “after 577 AH.” In Zail Ibn Rajab: “599 AH.” In Shudhurat al-Dhahab: “581 AH.”
(9) In the edition: “(radi Allahu ‘anhum).”
(10) Biography of al-Jamal al-Maqdisi in Mir’at al-Zaman, vol. 8, p. 446; Takmila al-Mundhiri, vol. 3, p. 319; Zail al-Rawdhatayn, p. 161; Tarikh al-Islam, vol. 13, p. 882; Siyar A‘lam al-Nubala‘, vol. 22, pp. 317–320; Tadhkirat al-Huffaz, vol. 4, pp. 1408–1410; al-Ibar, vol. 5, pp. 114–115; Zail Ibn Rajab, vol. 2, pp. 185–187.
(11) The biography of al-Malik al-Ṣalih ibn al-‘Adil will appear in the obituaries for 648 AH in this part, insha’Allah.