Al-Ḥākim adds: Abū al-ʿAbbās al-Daghūlī, the ḥāfiẓ, granted him an authorization (ijāzah) in his own handwriting. He heard hadith from Muḥammad ibn al-Ḥusayn al-Qaṭṭān; when he performed the ḥajj he took narrations from Ibn al-Aʿrābī; and in Baghdad he studied with Muḥammad ibn al-Bakhtarī and Ismāʿīl al-Ṣaffār.

Al-Khaṭīb records his biography and notes that, in Rayy, he listened to Abū Ḥātim al-Wasaqandī.
Known for his devotion, he had Abū Bakr ibn Ismāʿīl al-Warrāq serve as his mustamlī—the one who repeats the teacher’s dictation for the audience—despite being older than him.

Among those who transmitted from him are Muḥammad ibn Ṭalḥah al-Niʿālī, al-Azharī, and Abū al-ʿAlāʾ al-Wāsiṭī (1).
I would also mention: Jaʿfar al-Abharī in Hamadhān, Aḥmad ibn ʿAbd al-Raḥmān ibn Saʿduwayh, and Abū Saʿd al-Kanjarūdhī.

From the earlier generation, his own father and Abū al-Ḥusayn Muḥammad ibn al-Muẓaffar related from him; judges and dignitaries frequented his gatherings.

Al-Ḥākim says: “I compiled for him a collection of fawāʾid, and he was born in 323 AH. He died in Shaʿbān 386 AH.”
I accompanied him in Baghdad and on the road to Mecca, and I am convinced that the angels never recorded a single sin against him. A tireless worshiper, he maintained a continuous fast for a little over twenty years.

His elder brother, likewise a truthful devotee of worship, Abū al-Ḥasan:

367 – ʿAbd al-Raḥmān ibn Ibrāhīm al-Muzakkī *
He heard hadith from Abū Ḥāmid ibn al-Sharqī, Abū Ḥāmid ibn Bilāl, Muḥammad ibn al-Ḥusayn al-Qaṭṭān, Ismāʿīl al-Ṣaffār, Muḥammad ibn ʿUmar ibn Ḥafṣ, and al-Aṣamm. Collections of elevated isnāds (ʿawālī) were compiled for him.