and Abū al-Ṭāhir ibn ʿAwf. He also heard a large portion of the verse composed by Taqiyya al-Armanāziyyah (1), and likewise from her father. He cultivated adab under his own father and under Ibn Barrī, pursued the study of jurisprudence, and occupied himself with drafting legal formularies (shurūṭ). His certificates of audition are sound, although he used to charge a fee for narration.

Those who reported from him include: al-Barzalī, al-Mundhirī, Ibn al-Ṣābūnī, al-Dimyāṭī, Ibn al-Ẓāhirī, al-Sharaf Ibn ʿAsākir, Abū al-Ḥusayn al-Yūnīnī, Idrīs ibn Muzayz, Fāṭima bint Rawāḥah, Bahāʾ al-Dīn Ibn al-Naḥḥās, his brother Isḥāq, al-Shihāb al-Dashtī, ʿAbd al-Aḥad ibn Taymiyyah, Fāṭima bint Jawhar, Aḥmad ibn Muḥammad ibn al-ʿAjamī, Sitt al-Dār bint Muziz, and many others.

Isḥāq al-Ṣaffār told me: our shaykh Ibn Khalīl sent word to Ibn Rawāḥah, reproaching him for taking payment for narration, whereupon he excused himself by saying that he was poor.

I read, in the handwriting of Ibn al-Hājib, that the ḥāfiẓ Ibn ʿAbd al-Wāḥid said to me (2):

“My brother al-Shams told me that while he was in Homs, Ibn Rawāḥah came to him. He wished to hear hadith from him, but a group of people from Homs said, ‘Ibn Rawāḥah bears false witness,’ so he left him.”

Ibn al-Hājib then added: Taqī al-Dīn Ibn al-ʿIzz said to me: “Everything I had heard from Ibn Rawāḥah I have abandoned for Allah’s sake.”

Abū ʿAbd Allāh al-Barzalī said: “He was lax.”

I say: He composed panegyric verse in order to receive stipends; he narrated in various places, and ḥuffāẓ (hadith masters) transmitted from him.

Al-Mundhirī (3) said: He told me, “I was born on the island of Messina in the Maghrib, in the year …”