in al-Jazira they renewed the siege as before, and that same year the Tatars returned to their own lands—Allah, exalted is He, knows best. (1)
Among the notables and famous figures who passed away in this year were:
Ibn ʿUnayn (2)
Ibn ʿUnayn the poet; his biography has already been given under the year thirty.
Al-Hajari (3) the poet (4), author of the well-known “Dīwān.” He is ʿĪsā ibn Sanjar ibn Bahrām ibn Jibrīl ibn Khumārtakīn ibn Ṭāshutkīn al-Irbilī, a consummate poet. Ibn Khallikān (5) wrote his life, cited many of his verses, and related that he was their close associate. He once wrote to his brother (6) Ḍiyāʾ al-Dīn ʿĪsā, pining for him:
[Basīṭ metre]
Allah knows that naught of life remains in me but one last breath—
Your parting, O whose nearness is my hope, has left me so;
Dispatch a letter, let it bear consoling words to me,
For I may die of longing ere it reach me, should it go.
He also composed, may Allah have mercy on him, these lines about the beauty-spot:
[Kāmil metre]
A slender youth whose flowing locks and shining brow have cast
All people into alternations, darkness then bright day;
Blame not the mole upon his cheek, for every scarlet bloom
Reveals within its crimson heart a single speck of grey.
Ibn Dihyah (7): Abū al-Khaṭṭāb ʿUmar ibn al-Ḥasan ibn ʿAlī ibn Muḥammad ibn [al-Jumayyil ibn] (8) Faraḥ (9) ibn Khalaf
(1) Appears only in the printed edition.
(2) Ibn ‘Anīn’s biography and its sources were presented above in the footnotes for the year 630 AH.
(3) al-Ḥājirī’s entry appears in al-Kalā’id al-Jumān by Ibn al-Shi‘ār (vol. 5, pp. 240–244), Wafayāt al-A‘yān (vol. 3, pp. 501–505), Tārīkh al-Islām (vol. 14, p. 82), Siyar A‘lām al-Nubalā’ (vol. 22, pp. 343–344), al-Nujūm al-Zāhira (vol. 6, pp. 290–291) and Shudhūrāt al-Dhahab (vol. 7, pp. 272–275). These sources note that his nisba derives from Hajar Balīda in the Hijaz—now only ruins—though he was not native to it but adopted it because he frequently invoked it in his poetry. Most sources date his death to 622 AH.
(4) This entry is found in the most detailed biography by Ibn Dihya.
(5) Wafayāt al-A‘yān (vol. 3, pp. 502–503).
(6) Here it refers to Ibn Khallikan’s brother, as in Wafayāt al-A‘yān.
(7) Ibn Dihya’s biography appears in Mir’āt al-Zamān (vol. 8, p. 258); Dhayl al-Rawdatayn (p. 163); Wafayāt al-A‘yān (vol. 3, pp. 448–450); Tārīkh al-Islām (vol. 14, p. 113); Tadhkirat al-Huffāẓ (vol. 4, pp. 1420–1422); Siyar A‘lām al-Nubalā’ (vol. 22, pp. 389–395); Mīzān al-I‘tidāl (vol. 2, p. 252); al-‘Ibar (vol. 5, pp. 134–135); Lisān al-Mīzān (vol. 4, p. 292); al-Nujūm al-Zāhira (vol. 6, pp. 295–296); Ḥasan al-Muḥāḍara (vol. 1, p. 166); Bughīyat al-Wu‘ātā’ (vol. 2, p. 218); and Shudhūrāt al-Dhahab (vol. 7, pp. 280–281).
(8) This differs from Ibn Khallikan’s vocalization as Jummayl (with damma on jīm, fatḥa on mīm, a shadda on the doubled yā’ with kasra, then lām); the form is the diminutive of Jamīl.
(9) The printed edition reads Faraj, which is corrupt; Ibn Khallikan gives it as Farḥ, with fatḥa on fā’, sukun on rā’, followed by a hamza-mahmūla.