for his imprisonment and his being forbidden to issue fatwās. The incident had been triggered by a legal opinion, written in his own hand, that forbade travel (1) and the saddling of mounts for the purpose of visiting the graves of the prophets—peace be upon them—and the graves of the righteous.

He continues:

On Wednesday, the middle of Shaʿbān, the Shāfiʿī Chief Judge ordered that a number of Shaykh Taqī al-Dīn’s followers be confined in the Ḥukm prison, acting on a writ from the viceroy and with his permission, in accordance with what the Sharīʿah required regarding them. Several of them were publicly chastised: they were paraded on beasts of burden while proclamations were made against them, after which they were released—all except Shams al-Dīn Muḥammad ibn Qayyim al-Jawziyyah, who was held in the Citadel. There the matter rested.

He says:

At the beginning of Ramaḍān news reached Damascus that a spring had been conducted to Mecca—may Allah ennoble it—and that people were benefiting from it immensely. This spring was known of old as ʿAyn Bādhān; Sayf al-Dīn Jūbān had brought it from distant lands until it entered Mecca itself, reaching as far as al-Ṣafā and Bāb Ibrāhīm. Rich and poor alike, the weak and the noble, all drew water from it on equal terms, and the Meccans gained great relief thereby; praise and thanks belong to Allah. Work on excavating and restoring the channel had begun at the start of this year and continued until the last ten days of Jumādā al-Ūlā. It so happened that in this same year the wells of Mecca had dried up and their water had diminished, and the water of Zamzam as well. Had not Allah shown mercy to the people by bringing in this conduit, the inhabitants would have abandoned Mecca or many of those remaining would have perished (2). As for the pilgrims during the season, they found through it a comfort beyond description, just as we witnessed in the year thirty-one, the year in which we performed Hajj (3).

A letter from the Sultan arrived for his deputy in Mecca ordering the expulsion of the Zaydīs from the Sacred Mosque, stipulating that they were to have neither imam nor gathering there; this was carried out.

On Tuesday, the fourth of Shaʿbān, Shihāb al-Dīn Aḥmad ibn Jahbal delivered a lesson in the inner Shāmiyya madrasa, with the Shāfiʿī judge al-Qazwīnī and a number of others present, in place of Shaykh Amīn al-Dīn Sālim ibn Abī al-Durr, imam of the Ibn Hishām Mosque (4), who had passed away.

A few days later a decree confirming the Shāfiʿī judge’s appointment arrived, and he assumed office on the twentieth of Ramaḍān.

On the tenth of Shawwāl the Syrian caravan set out, its amir being Sayf al-Dīn Jūbān (5).

That same year the judge Shams al-Dīn ibn Muslim, Chief Judge of the Ḥanbalīs, performed the pilgrimage, together with Badr al-Dīn, son of the Chief Judge Jalāl