He passed away on Sunday, the sixth of Dhu al-Qaʿda (1). The funeral prayer was held for him in the congregational mosque, he was buried on Mount Qāsiyūn, and the people deeply mourned his loss—may Allah have mercy on him.
After him there died (2):
Shaykh Shams al-Dīn ibn al-Ḥalabī (3), son of al-Ustādh (4), the judge Zayn al-Dīn ʿAbd Allah ibn ʿAbd al-Raḥmān ibn ʿAbd Allah ibn ʿIlwān al-Asadī, known as Ibn al-Ustādh al-Ḥalabī. He became the judge of Aleppo after Bahāʾ al-Dīn ibn Shaddād (5).
He was a leading scholar, well-versed and virtuous, of pleasant character and dignified appearance. His father, too, was among the eminent righteous—may Allah Most High have mercy on them both.
Also deceased (6) was the pious, long-lived shaykh (7) Abū Bakr Muḥammad ibn Masʿūd ibn Buhruz (8) al-Baghdādī.
His audition from Abū al-Waqt (9) is attested for the year 615 AH, after which people flocked to hear from him; he remained the sole transmitter from Abū al-Waqt in the world after al-Zabīdī (10) and others. He died on the night of Saturday, the twenty-ninth of Shaʿbān—may Allah have mercy on him.
The great amir, warrior, and frontier-patroller Ṣārim al-Dīn (11) Khutluba ibn ʿAbd Allah, a mamluk of Shirkas and, together with his son after him, the deputy over Tibnīn (12) and those surrounding fortresses, also passed away.
He was lavish in charity [and kindness] and was buried beside his master beneath the domes of Shirkas (13)—he himself had built them after his master’s death. He was righteous, sparing of speech, frequently engaged in military expeditions, and stationed on the frontier for many years. May Allah, by His grace and generosity, forgive him and show him mercy.
(1) Manuscripts A and B read: Sunday night, the sixth of Dhu al-Qadah.
(2) Manuscripts A and B read “and he succeeded him,” which is a corruption.
(3) Manuscripts B and T read al-Huwabi, while manuscript A reads al-Jawzi; both are corrupt, and here the reading follows the author’s sources.
(4) Biography of Ibn al-Ustadh in Takmila al-Mundhiri (vol. 3, p. 177); Wafayat al-Aʿyan (p. 623); Tarikh al-Islam (vol. 14, p. 174); Siyar Aʿlam al-Nubala (vol. 23, pp. 303–304); Al-ʿIbar (vol. 5, p. 94); Shadharat al-Dhahab (vol. 7, p. 299).
(5) The biography of Ibn Shaddad appears above; he died in 632 AH.
(6) Ibn Bihruz’s biography does not appear in either manuscript A or B.
(7) Biography of Ibn Bihruz in Takmila al-Mundhiri (vol. 3, pp. 488–489); Tarikh al-Islam (vol. 14, p. 189); Siyar Aʿlam al-Nubala (vol. 23, pp. 30–31); Al-ʿIbar (vol. 5, p. 145); Al-Nujum al-Zahira (vol. 6, p. 302); Shadharat al-Dhahab (vol. 7, p. 304).
(8) Ibn Nasir al-Din vocalizes it with a ḍamma on the first letter, the hāʾ silent, then a rāʾ with ḍamma, followed by a silent wāw (Tawdhih al-Mushtabih, vol. 1, p. 619).
(9) Al-Dhahabi states that he was unique in Baghdad in hearing directly from Abu al-Waqt for a time; however, through his maternal uncle Yahya ibn al-Sadr he received from Abu al-Waqt three works: Musnad ʿAbd, Kitab al-Darami, and Dhamm al-Kalam (Siyar Aʿlam al-Nubala, vol. 20, p. 310; vol. 23, p. 30).
(10) The biography of al-Zabidi appears above; he died in 629 AH.
(11) Biography of Khatlaba in Tarikh al-Islam (vol. 14, p. 173); al-Daris (vol. 1, pp. 496–498); and Tarikh al-Salihiyya (pp. 135–136).
(12) In Mat: “Tannin,” which is a corruption; Tabnin is a village in the Jabal Bani ʿAmir overlooking Baniyas between Damascus and Tyre (Muʿjam al-Buldan, vol. 2, p. 14).
(13) Tarikh al-Salihiyya (p. 137); and Dahman (may God have mercy on him) states that it still exists in the Souq al-Jarkasiya.