(1) (S), (R), and (H) read: “the *Musnad* of Imam Ahmad ibn Hanbal.” (2) (N) and (M) read: “and Abū Dāwūd.” (3) (A), (B), (W), and (H) read: “he did not mention it.” (4) (N) and (M) read: “it was narrated.” (5) (N), (M), (H), and (W) read: “then this is.” (6) (B) reads: “ibn Ghizāwughlī”; (N), (A), (M), and (W): “Qizu‘lī”; and (H), (R), and (S): “Qizughla.” He was Abū al-Muzaffar Yūsuf ibn Qizūghlī—or Qizughlī—ibn Abd Allah, the maternal grandson of Abū al-Faraj Ibn al-Jawzī. *Qizūghlī* is a Turkish expression meaning “maternal grandson” or “daughter’s son.” He was a historian and preacher, born in Baghdad in 581 AH. He moved to Damascus, where he lived until his death in 654 AH. His works include *Mir’āt al-Zamān* (*The Mirror of Time*) and *Tadhkirat Khawāss al-Umma bi-Dhikr Khasā’is al-A’imma* (*A Memorial for the Elect of the Community, Recounting the Distinctive Qualities of the Imams*), also known as *Tadhkirat al-Khawāss* (*Memorial for the Elect*), which was published in Najaf in 1383 AH/1964 CE. In his biographical notice, al-Dhahabī states in *Mīzān al-I‘tidāl* (*The Balance of Moderation*), 4/471: “He narrated from his grandfather and a number of others, and he authored *Mir’āt al-Zamān*. In it, one finds him relating objectionable tales. I do not consider him trustworthy in what he transmits; rather, he is biased and speaks recklessly. Moreover, he adopted Rāfidī Shiism and wrote a work on the subject.… Shaykh Muhyī al-Dīn al-Sūsī said: When news of Sibt Ibn al-Jawzī’s death reached my grandfather, he said, ‘May Allah not have mercy upon him; he was a Rāfidī.’” See also his biographies in *Lisān al-Mīzān*, 6/328; Qutb al-Dīn al-Yūnīnī, *Dhayl Mir’āt al-Zamān* (Hyderabad ed., 1374 AH/1954 CE), 1/39, 43; *Shadharāt al-Dhahab*, 5/266–267; al-Maqrīzī, *al-Sulūk*, 1/401; *al-Bidāya wa-al-Nihāya*, 13/194–195; *al-A‘lām*, 9/324; and *Mu‘jam al-Mu’allifīn*, 13/324.