before the Chief Judge Ibn Jamāʿah, with a group of jurists in attendance.

Some of them said to him, “The authorities will accept nothing short of imprisonment.”

The judge replied, “That would, in fact, be to his benefit.” He therefore deputised Shams al-Dīn al-Tūnisī al-Mālikī and authorised him to sentence the Shaykh to prison, but al-Tūnisī refused, saying, “Nothing has been proven against him.” The judge then authorised Nūr al-Dīn al-Zawāwī al-Mālikī, who was likewise perplexed.

When the Shaykh saw their hesitation about committing him to prison, he said, “I will go to prison of my own accord and comply with whatever is in the public interest.” Nūr al-Dīn al-Zawāwī remarked, “Let it be a place suited to someone of his standing.” They replied, “The authorities insist that it bear the official label of ‘prison.’” Accordingly, he was taken to the Qāḍīs’ prison—the very place where Taqī al-Dīn Ibn Bint al-Aʿazz had once been confined (1)—and he was allowed to have attendants to serve him.

All of this took place at the instigation of Naṣr al-Manbijī, whose influence at court was considerable. He had won complete sway over the mind of the Jāshankīr, who later became sultan, as well as over other leading figures of state, while the reigning sultan was powerless before him.

The Shaykh remained in prison, issuing legal opinions. People came to consult and visit him, and difficult questions that the jurists among the emirs and notables could not resolve were brought to him; he would answer them with proofs from the Quran and the Sunnah in ways that astonished the intellects. After all this, a formal session was held for the Shaykh in al-Ṣāliḥiyyah, and he later lodged in Cairo at the house of Ibn Shaqīr, where people crowded to meet him day and night.

On the sixth of Rajab, Shaykh Kamāl al-Dīn Ibn al-Zamlakānī assumed supervision of the Maristan treasury (2) in place of Yūsuf al-ʿAjmī, who had died. Al-ʿAjmī had previously served for a time as muḥtasib in Damascus, but Najm al-Dīn Ibn al-Buṣrāwī (3) had taken that post from him six months earlier; al-ʿAjmī was known for his integrity.

On the night of mid-Shaʿbān, the special prayer customarily performed on that night was abolished on the grounds that it is an innovation. The mosque was protected from the rabble and riffraff, and much good ensued—praise and gratitude belong to Allah.

In Ramaḍān, the ṣadr Najm al-Dīn al-Buṣrāwī arrived bearing a decree appointing him supervisor of the state treasury in place of Shams al-Dīn al-Khuṭayrī (4), in addition to his existing oversight of the ḥisbah.

Toward the end of Ramaḍān a strong, heavy rain fell; the people had long been without rain and rejoiced greatly. Prices dropped, and because the downpour was so intense the people could not go out to the open‐air prayer ground, so they formed rows inside the congregational mosque, and the deputy of the sultanate attended and led the prayer in the maqsūrah.

The mahmal (5) set out, and the amir of the Hajj that year was Sayf al-Dīn Balabān al-Badrī the Tatar (6).