and Ibn Rīdah, and he also wrote down traditions from his own contemporaries.

Those who transmitted from him include Ismāʿīl ibn al-Samarqandī, ʿAbd al-Wahhāb al-Anmāṭī, Ibn Nāṣir, al-Sillafī, ʿUmar ibn Ẓafar, Salmān ibn Jirwān, and many others.

Al-Samʿānī said, “He copied with his own hand—of Qurʾānic exegesis, ḥadith, and fiqh—what no professional scribe ever matched.” ʿAbd al-Wahhāb al-Anmāṭī told me, “I visited him one day and he said, ‘Help me repent!’ I asked, ‘Repent of what?’ He replied, ‘I have copied the poetry of Ibn al-Ḥajjāj (1) in my own hand seven times.’”

ʿAbd al-Wahhāb added, “Hardly a land of Islam exists without some manuscript in the handwriting of Shujāʿ al-Dhuhlī.”

He was the most beneficial scholar of his time in Baghdad—trustworthy, sound in conduct. He spent his entire life in study and even prepared a draft continuation of the History of Baghdad as an addendum to al-Khaṭīb’s History, but he washed it away during his final illness. Shujāʿ was born in 430 AH (2) and died on the third of Jumada al-Ūlā, 507 AH. Al-Sillafī questioned him about the statuses of narrators, and he replied with useful information.

I read this before Ibn al-Khallāl; Jaʿfar al-Hamdānī related it to us, and al-Sillafī conveyed it from him.

Those who died the same year include: Abū Bakr Aḥmad ibn ʿAlī ibn Badrān al-Ḥulwānī, the Qurʾān-reciter (3); Ibn Ṭāhir al-Maqdisī; al-Muʾtaman al-Sājī (4); and the imām Abū Bakr Muḥammad ibn