Khuwailid ibn ʿAwf (1) ibn ʿĀmir ibn ʿUqayl, the ʿUqaylī, of Aleppo, a Ḥanafī, Kamāl al-Dīn Abū al-Qāsim Ibn al-ʿAdīm, the eminent emir, vizier, and chief dignitary. He was born in 586 AH, listened to ḥadith, transmitted them, pursued legal studies, issued fatwas, taught, and wrote. A master of many disciplines, he was sent as an envoy to caliphs and kings on numerous occasions. His handwriting was beautiful and widely celebrated. For Aleppo he composed a useful and accessible history (2) of about forty volumes. He possessed a firm grasp of ḥadith, thought well of the poor and the righteous, and was lavish in his generosity toward them. He resided in Damascus during the last Nāṣirid period, then died (3) in Egypt and was buried at the foot of al-Muqaṭṭam ten days after Ibn ʿAbd al-Salām (4). Quṭb al-Dīn (5) has recorded several of his fine poems.
Yūsuf ibn Yūsuf ibn [Yūsuf ibn] Salāmah (6) ibn Ibrāhīm ibn al-Ḥasan ibn Ibrāhīm ibn Mūsá ibn Jaʿfar ibn Sulaymān ibn Muḥammad al-Faʾfāʾ (7) al-Zaynabī ibn Ibrāhīm ibn Muḥammad ibn ʿAlī ibn ʿAbd Allah ibn ʿAbbās ibn ʿAbd al-Muṭṭalib, Muḥyī al-Dīn Abū al-ʿIzz (8)—also called Abū al-Maḥāsin—the Hāshimī ʿAbbāsid of Mosul (9), better known as Ibn Ziblāq (10), the poet. The Tatars (11) killed him when they captured Mosul in this very year; he was fifty-seven years old, and among (12)
(1) In manuscript A: “Awn,” which is a corruption. The report appears in the appendix of Mira al-Zaman (vol. 2, p. 176).
(2) Its title is Bughiyat al-Talab fi Tarikh Halab; it was published in Damascus in a critical edition by Dr. Suhayl Zakkar. Bashshar remarks that it is a poor edition.
(3) In manuscripts A and B: “wa kanat wafatuh” (“and it was his death”).
(4) In manuscripts A and B: “ba‘da al-Shaykh Izz al-Din” (“after Shaykh Izz al-Din”).
(5) The report is in Mira al-Zaman (vol. 1, pp. 511–512; vol. 2, p. 179).
(6) The biography of Ibn Ziblaq appears in the appendix of Mira al-Zaman (vol. 1, pp. 513–524; vol. 2, pp. 181–186), in Tarikh al-Islam (vol. 14, p. 945), Fawat al-Wafayat (vol. 4, pp. 384–395), and Shudhur al-Dhahab (vol. 7, p. 527).
(7) In the printed edition the name reads al-Faqani; here the reading follows the two main editions and their sources.
(8) In the printed edition the name reads Abu al-Ma‘izz; here the reading follows the two main editions and their sources.
(9) In the printed edition the name reads al-Hawsali, which is a corruption.
(10) The sources differ in the poet’s nisba in three forms:
1. Ibn Ziblaq, as in the appendix of Mira al-Zaman (vol. 1, p. 514).
2. Ibn Ziblak, as here and in Al-Ibar, where the zayn is vocalized with dhamma; the correct form has kasra, as in the author’s autograph in Tarikh al-Islam.
3. Ibn Zilaq, as in the appendix of Mira al-Zaman (vol. 2, p. 181) and in Fawat and Shudhur, where it is vocalized with fatha on the zayn and sukun on the ya‘. I have adopted the reading found in our three primary manuscripts, which is the correct one.
(11) In manuscripts A and B: al-Tatar.
(12) In manuscripts A and B: “faman.”