devoted to visiting the sick and attending funerals, ever constant in his teaching, of fine manners. He produced works on jurisprudence and Qur’anic commentary, held regular gatherings of admonition, made the sunnah evident, and refuted the dissenters; he left no one of his like after him (1).

I say: by “dissenters” he meant the Rāfiḍah, for political power at the time lay with them.

Those who narrated from him were al-Silafī, Ibn ʿAsākir (2), his son al-Qāsim (3), the preacher of Dūmah ʿAbd Allāh ibn Ḥamzah al-Kirmānī, ʿAbd al-Wahhāb ibn ʿAlī—the father of Karīmah—Makkī ibn ʿAlī, Yaḥyā ibn al-Khiḍr al-Urmawī, Ismāʿīl al-Janzawī (4), Abū Ṭāhir al-Khushūʿī, Muḥammad ibn al-Khuṣayb, and the judge Abū al-Qāsim ʿAbd al-Ṣamad ibn al-Harastānī. He also dictated a number of sessions.

Ibn ʿAsākir mentions him in his book Tabyīn Kadhib al-Muftarī (5), saying: “He dedicated himself to extensive reading and repeated study. When the jurist Naṣr al-Maqdisī arrived, he clung to him, and he likewise remained with al-Ghazālī during the latter’s stay in Damascus. It was al-Ghazālī who ordered him to occupy the teaching chair after his shaykh Naṣr. He would lavish praise on his knowledge and understanding. He was learned in exegesis, legal theory, positive law, preaching, the laws of inheritance, arithmetic, and the interpretation of dreams.”

He died in Dhū al-Qaʿdah, 533 AH, prostrate in the dawn prayer.

I add: he died in the nineties (6).