(*) Nuzhat al-alba, p. 361; al-Muntazam, 8/309; Muʿjam al-udabaʾ, 12/17–19; Inbāh al-ruwāt, 2/95–97; al-Kāmil li-Ibn al-Athir, 10/106; Wafayāt al-aʿyān, 2/515–517; al-Mukhtasar, 2/193; al-ʿIbar, 3/271; Talkhīs Ibn Maktum, pp. 87–88; Tatimmat al-mukhtasar, 1/571; Masālik al-absār, 4/3/459–461; al-Wāfi bi’l-wafayāt, 16/390; Mirāt al-janān, 3/98; al-Bidāya wa’l-nihāya, 12/116; Ishārat al-taʿyīn, fols. 22–23; Tabaqāt Ibn Qāḍī Shuhba, 2/87; al-Nujūm al-zāhira, 5/105; Ḥusn al-muhāḍara, 1/532; Bughyat al-wuʿāt, 2/17; Kashf al-ẓunūn, 1/111, 423, 603–604, and 2/1612, 1794, 1804; Shadharāt al-dhahab, 3/333; al-Falāka wa’l-maflukūn, p. 116; Rawḍāt al-janāt, p. 338. Ibn Khallikan says: “Bābshādh is written with two bāʾs separated by an alif, followed by a dotted shīn, and after the second alif a dotted dhāl; it is a Persian word that conveys the sense of joy and delight.” (1) Abuʾl-Barakāt al-Anbāri reports that he composed an introductory grammar entitled al-Muhtasib—three manuscripts of which are held in the Egyptian National Library—and that he produced a commentary on al-Jumal by al-Zajjāji. Al-Qifti states that he compiled extensive grammatical notes which, if written out, would reach about fifteen volumes; later grammarians called this collection Taʿlīq al-ghurfa. Ibn Khallikan adds that he also authored a commentary on al-Uṣūl by Ibn al-Sar̄rāj. See Hadiyyat al-ʿārifin 1/430. (2) Whenever he noticed mistakes in spelling, grammar, or usage in people’s letters, he would correct them. See Inbāh al-ruwāt 2/95; Muʿjam al-udabaʾ 12/18; Wafayāt al-aʿyān 2/516; Bughyat al-wuʿāt 2/17. (3) For the account of why he adopted an ascetic lifestyle, see Wafayāt al-aʿyān 2/516; Inbāh al-ruwāt 2/96–97; Bughyat al-wuʿāt 2/17. The “mosque of Egypt” mentioned there is the Mosque of ʿAmr ibn al-ʿĀs.