he was buried in a cemetery at the foot of Mount Qāsiyūn, famous for being his, to the east of the cemetery of Abū ʿUmar al-Maqdisī (1). The site is richly adorned [by some of the common folk who believed in him; they embellished it and set inscribed stones upon his grave, and all of this is among the blameworthy innovations (bidʿah)] (2). He passed away on the sixth of Shaʿbān of that same year. Shaykh Ibrāhīm ibn Saʿīd Jīʿānah, so he claimed, did not dare (3) to enter the city while al-Aqminī was alive (4); yet on the very day al-Aqminī died he entered it [when he was in the al-Shāghūr quarter]. The common folk were with him, and they came in shouting and wailing, “We have now been given permission to enter the city!”—followers of every clamorous caller who have never been enlightened by the light of knowledge. Jīʿānah was asked, “What kept you from entering before today?” He replied, “Whenever I approached one of the city gates I found that ‘lion’ crouched there, so I could not go in; he had been living in al-Shāghūr.” This is sheer falsehood, trickery, deceit, and sleight of hand. Jīʿānah himself was later buried beside him in that same cemetery at the foot of the mountain, and Allah knows best the states of His servants] (5).
al-Shams (6) ʿAlī ibn [al-Muẓaffar ibn al-Qāsim al-Rabʿī] al-Nushbī (7) [the upright Damascene] was a hadith scholar who deputized in the office of ḥisbah for al-Ṣadr al-Bakrī [during his tenure] (8). He read extensively, both receiving and transmitting traditions, and he wrote a great deal in his own hand. May Allah have mercy on him.
Abū ʿAbd Allāh al-Fāsī (9), the commentator on the Shaṭibiyyah, was best known by his kunyah; it is said that his given name was al-Qāsim (10).
(1) The edition reads “eastern al-Rawāhiyya,” which is incorrect because al-Rawāhiyya adjoins the Umayyad Mosque and is far from Shaykh Muhyi al-Din’s mosque, where al-Qamīnī was buried. I follow the reading of the other two witnesses, even though it seems somewhat plausible, because it is the burial ground of Abū ʿUmar that lies east of Shaykh Muhyi al-Din’s mosque—not vice versa. It is possible that he was first interred in his own plot east of Abū ʿUmar’s plot and later moved next to the shrine of Shaykh Muhyi al-Din.
(2) In manuscripts A and B the phrase appears as “the place between the two enclosures”: “some used to believe in it.”
(3) In A: “and Shaykh Ibrāhīm al-Jiyyāna did not dare to enter.” In B: “and al-Jiyyāna did not dare to enter.” The biography of al-Jiyyāna will appear in the obituaries for the year 680 AH in this volume, God willing.
(4) In A and B: “and he is alive.”
(5) In A and B: “and he entered with al-Qawwām, shouting and screaming; they were followers of every crier.”
(6) Biography of al-Shams al-Nashbī is found in Siyar Aʿlām al-Nubalāʾ (vol. 23, p. 326), Al-ʿIbar (vol. 5, p. 233), Al-Nujūm al-Zāhira (vol. 7, p. 68), and Shadharāt al-Dhahab (vol. 7, pp. 484–485); these sources record his death in 656 AH.
(7) The nisba al-Nashbī derives from Nashba, a branch of the Taym al-Ribāb tribe (Siyar Aʿlām al-Nubalāʾ).
(8) Al-Ṣadr al-Bakrī was al-Ḥasan b. Muḥammad b. Muḥammad b. Muḥammad b. Muḥammad b. ʿAmrūk, a descendant of Abū Bakr al-Siddīq. He served as wālī al-ḥisba in Damascus and as shaykh of the khawāniq. He died on 11 Dhu’l-Qaʿda 656 AH, whereas al-Nashbī—according to al-Dhahabī—died in early 656 AH (Siyar Aʿlām al-Nubalāʾ, vols. 23: 326–328).
(9) Biography of Abū ʿAbd Allāh al-Fāsī is recorded in Tail al-Rawḍatayn (p. 199), Siyar Aʿlām al-Nubalāʾ (vol. 23, p. 361), Al-ʿIbar (vol. 5, p. 235), Al-Wāfī bi-l-Wafayāt (vol. 20, p. 354), Al-Jawāhir al-Muḍiyya (vol. 2, pp. 45–46), Ghayat al-Nihāya (vol. 2, pp. 122–123), Al-Nujūm al-Zāhira (vol. 7, p. 69), and Shadharāt al-Dhahab (vol. 7, p. 490).
(10) In Siyar Aʿlām al-Nubalāʾ and Shadharāt al-Dhahab, his name appears as Jamāl al-Dīn Abū ʿAbd Allāh Muḥammad b. Ḥasan b. Muḥammad b. Yūsuf al-Fāsī.