lexicography); he also managed to attend the audition sessions of al-Aṣamm, and he composed a number of works. I studied Qur’anic commentary with al-Thaʿlabī, and grammar with Abū al-Ḥasan ʿAlī ibn Muḥammad al-Ḍarīr—one of the outstanding scholars of his age in the subtleties and hidden intricacies of syntax; from him I copied nearly one hundred fascicles on difficult grammatical questions. I likewise read the canonical Qur’anic readings under several teachers.

Abū Saʿd al-Samʿānī (1) said: “Al-Wāḥidī was worthy of every respect and honor, yet he sometimes allowed his tongue to run loose when speaking of the leading imams. I heard Aḥmad ibn Muḥammad ibn Bashshār say: ‘Al-Wāḥidī used to remark, “Al-Sullamī authored a book entitled Ḥaqāʾiq al-Tafsīr; had he claimed that it was a commentary on the Qur’an, I would have declared him an unbeliever.”’”

I say: al-Wāḥidī is excused and, in fact, rewarded.

He died in Nishapur in Jumādā al-Ākhirah, 468 AH, having reached an advanced age.

His brother:

161 – al-Wāḥidī, ʿAbd al-Raḥmān ibn Aḥmad
The shaykh, Abū al-Qāsim ʿAbd al-Raḥmān ibn Aḥmad al-Wāḥidī.

He received ḥadīth from Abū Ṭāhir ibn Maḥmash, Yaḥyā ibn Ibrāhīm al-Muzakkī, and Abū Bakr al-Ḥayrī.

Narrators from him include Ismāʿīl ibn Muḥammad al-Taymī the ḥāfiẓ, ʿAbd Allāh ibn al-Farāwī, ʿAbd al-Khāliq ibn Zāhir al-Shaḥḥāmī, and others.