in Rajab, and he was laid to rest in his own burial plot beside his madrasa ⦗1⦘. He had heard hadith from al-Kindi ⦗2⦘ and others—may Allah have mercy upon him.
The endower of the Rawāḥiyya institutions in Damascus and Aleppo ⦗3⦘ was Abū al-Qāsim Hibat Allah [ibn Muḥammad ibn ʿAbd al-Wāḥid ibn Abī al-Wafāʾ], better known as Ibn Rawāḥa. He was one of the merchants and wealthy, trustworthy men of Damascus ⦗4⦘. Extremely tall and broad-shouldered, he was, moreover, beardless. He constructed the Rawāḥiyya madrasa inside Bab al-Faradīs and endowed it for the Shāfiʿīs, entrusting its supervision ⦗5⦘ and instruction to Shaykh Taqī al-Dīn Ibn al-Ṣalāḥ ⦗6⦘ al-Shahrazūrī. In Aleppo he erected another school of the same kind.
During the final years of his life he withdrew to the Damascus madrasa, occupying the room that opens onto its eastern īwān. Later he expressed the wish to be buried there when he died, but this could not be arranged; instead, he was interred in the Ṣūfī cemetery. After his death, Muḥyī al-Dīn Ibn ʿArabī ⦗7⦘—the Ṭāʾī Sufi—together with Taqī al-Dīn Khazʿal ⦗8⦘, the Egyptian grammarian, and afterwards al-Maqdisī, the imam of the Shrine of ʿAlī, testified that Ibn Rawāḥa had dismissed Shaykh Taqī al-Dīn [Ibn al-Ṣalāḥ] from that madrasa. Lengthy complications ensued, yet the outcome they aimed for never materialised ⦗9⦘. Khazʿal ⦗10⦘ himself died that same year, and their entire venture came to nothing.
Abū Muḥammad Maḥmūd ⦗11⦘ ibn Mudūd ibn Maḥmūd [ibn] Baldajī, a Ḥanafī from Mosul, had in that city a madrasa known
(1) In the printed edition it reads: “He was buried beside his school.” Bashar notes that in manuscripts A and B it appears as “its soil which had been his school,” but this is incorrect. The reading in the printed edition is supported by the appendix to al-Rawdhatayn, from which the author quotes.
(2) The biography of al-Kindi has already appeared in Wafayāt under the year 616 AH.
(3) The biography of Ibn Rawāḥa is found in Takmīlat al-Mundhirī (vol. 3, p. 151), Dhayl al-Rawdhatayn (p. 149), al-Dāris (vol. 1, p. 265), Shadharāt al-Dhahab (vol. 7, p. 182), and Munādamat al-Aṭlāl (p. 102). Abū Shāma followed the view that he died in this year, but the correct date is 7 Rajab 622 AH, as stated by the other sources. Al-Dhahabī comments: “It is an error to claim he died in year three.” See Tārīkh al-Islām (vol. 13, p. 727).
(4) In the printed edition: “Wafī al-Tharwa, al-Miqdār, and Min al-Muʿaddilīn.”
(5) In manuscripts A and B: “teaching it and reviewing it.”
(6) The biography of Ibn al-Ṣalāḥ will appear in Wafayāt under the year 643 AH.
(7) The biography of Ibn ʿArabī will appear in Wafayāt under the year 638 AH.
(8) In the printed edition: “Khazʿal,” and his biography will follow shortly.
(9) In manuscripts A and B: “mā ramawhu” (what they intended).
(10) Biography of Khazʿal al-Naḥwī in Takmīlat al-Mundhirī (vol. 3, p. 184), Dhayl al-Rawdhatayn (p. 149), Siyar Aʿlām al-Nubalā’ (vol. 22, p. 181), al-Nujūm al-Zāhirah (vol. 6, p. 266), and Bughyat al-Wuʿātā’ (vol. 1, p. 550). His name in these sources is given as Taqī al-Dīn Abū al-Majd Khazʿal ibn ʿAskar ibn Khalīl al-Shannā’ī al-Miṣrī, Shāfīʿī reciter, grammarian and linguist, resident of Damascus.
(11) Biography of Ibn Baladjī al-Ḥanafī in al-Jawāhir al-Mudiyya (vol. 3, p. 452). It states that he was Abū al-Thānā al-Turkī, father of ʿAbd Allāh (author of al-Mukhtār), ʿAbd al-Dāym, ʿAbd al-ʿAzīz, and ʿAbd al-Karīm, and that he studied ḥadīth in Baghdad with the senior Ibn al-Jawzī.