al-Dīn Jāghān (1), who then sent orders to summon those (2) in his entourage. Many of them went into hiding, and a number of the criers who had broadcast the creed were beaten, so the remainder fell silent (3).

When Friday arrived, Shaykh Taqī al-Dīn held his scheduled lesson in the congregational mosque as usual (4); he commented on Allah’s words, “And indeed, you are of exalted character” (Q 68:4). On Saturday he met the judge Imām al-Dīn al-Qazwīnī (5); a group of notable scholars gathered, and they discussed the Ḥamawiyya (6), questioning him on several of its points (7). He answered in a manner that silenced them after much debate (8). Shaykh Taqī al-Dīn then departed, matters having been settled and conditions pacified, while the judge Imām al-Dīn held a good opinion of him and bore a righteous intent (9).

That same year Emir ʿAlam al-Dīn Sanjar al-Duwaydār (10) endowed his arcade inside Bāb al-Faraj as a madrasa and ḥadith lodge, appointing Shaykh ʿAlāʾ al-Dīn ibn al-ʿAṭṭār as its shaykh. The judges and dignitaries attended, and he provided a banquet for them (11); Qarasunqur was also released.

On Saturday, the eleventh of Shawwāl, the shrine of ʿUthmān—renovated by Nāṣir al-Dīn ibn ʿAbd al-Salām, the mosque supervisor—was inaugurated. He added to it the servants’ gallery (12) on its northern side, appointed a salaried imam, and fashioned it after the shrine of ʿAlī ibn al-Ḥusayn Zayn al-ʿĀbidīn.

In the first ten (13) days of Dhū al-Ḥijjah, the Ḥanafī judge Ḥusām al-Dīn al-Rāzī returned to the judiciary of Syria, was dismissed from the judgeship of Egypt (14), and his son was likewise removed from the judiciary of Syria.

In that same year, during Dhū al-Qaʿdah, rumors multiplied that the Tatars intended to invade the lands of Syria—and Allah’s help is sought.