(1) We have inserted this epithet because all the principal sources actually call him “al-Qadi al-Fadil.” Thus al-Dhahabi, when listing the deaths of 596 / 1200, writes in al-Ibr: “al-Qadi al-Fadil, Abu ʿAli ʿAbd al-Rahim…,” and he does the same in Tarikh al-Islam, fol. 217 (Istanbul, Ahmet III 2917/14) and in al-Iʿlam, fol. 211. Ibn Khallikan says in Wafayat, 3/158: “known as al-Qadi al-Fadil, surnamed Mujir al-Din,” while al-ʿImad al-Katib al-Isfahani laments: “The greatest calamity for people of religion and of the world alike was the passing of al-Qadi al-Fadil from the abode of transience….” These passages show how firmly the title was attached to him. It seems that in the manuscript of Siyar Aʿlam al-Nubala this fame migrated by error to the biography of the Isfahani judge Abu Talib Mahmud b. ʿAli al-Tamimi (d. 585, no. 113 above), who was never called “al-Qadi al-Fadil.” This explains our editorial addition. (*) Accounts of his career appear in the chronicles covering the blessed Ayyubid (Salahid) period: al-Kamil of Ibn al-Athir, al-Nawadir al-Sultaniyya of Ibn Shaddad, al-Rawdatayn of Abu Shama, Mufarrij al-Kurub of Ibn Wasil, the events section of Tarikh al-Islam, and similar works. Al-ʿImad devotes an eloquent notice to him in the Egyptian section of al-Kharida, 1/35 ff. He is also treated by Ibn al-Jawzi (al-Tanqih, fol. 102); Yaqut (Muʿjam al-Buldan, 1/788); Ibn Nuqtah (Ikmal al-Ikmal, fol. 61, Zahiriyya ms.); Ibn Abi al-Dam al-Hamawi (al-Tarikh al-Muzaffari, fol. 228); Sibt Ibn al-Jawzi (al-Mirʾa, 8/472); Abu Shama (al-Dhayl, 17); al-Mundhiri (al-Takmila, no. 526); Ibn al-Saʿi (al-Jamiʿ, 9/28); Ibn Khallikan (Wafayat, 3/158); al-Dhahabi in several works (Tarikh al-Islam, al-Ibr, Duwal al-Islam, al-Iʿlam, al-Ishara); al-Subki (Tabaqat, 7/166); Ibn Kathir (al-Bidaya, 13/24); Ibn al-Mulqin (al-ʿUqd, fol. 162); al-Ghassani (al-ʿAsjad, fol. 162); al-Fasi (al-ʿIqd al-Thamin, 5/422); al-Maqrizi (al-Suluk, vol. 1, part 1, p. 153); Ibn Qadi Shuhba (Tabaqat al-Nuhat, fol. 185); al-ʿAyni (ʿUqd al-Juman, 17/fol. 247); Ibn al-Furat (Tarikh, 8/fol. 74), and many others. Samples of his correspondence are preserved in Nihayat al-Arab of al-Nuwayri, Subh al-Asha of al-Qalqashandi, Faridat al-ʿImad, and other historical collections. His collected poems (Diwan) were printed in Cairo in 1961.