and al-Qāsim Yahyā ibn Biṭrīq (1) of Damascus, and the judge Yahyā ibn ʿAlī ibn ʿAbd al-ʿAzīz al-Qurashī (2).
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– Yūsuf ibn Ayyūb ibn Yūsuf ibn Ḥusayn ibn Wahrah (3) al-Hamadānī, the imām, the luminary, the jurist, the exemplar, the gnostic, the devout, Shaykh al-Islām, Abū Yaʿqūb al-Hamadānī (4), the Ṣūfī, spiritual master of Marw.
He was born circa 440 AH.
He travelled to Baghdad while still a beardless youth and heard ḥadith from Abū Jaʿfar ibn al-Muslima, ʿAbd al-Ṣamad ibn al-Maʾmūn, Ibn al-Muhtadī billāh, Abū Bakr al-Khaṭīb, Ibn Hazār-marda, Ibn al-Naqqūr, and a number of others.
In Isfahan he studied under Ḥamd ibn Walkīz and other scholars; in Bukhara under Abū al-Khaṭṭāb Muḥammad ibn Ibrāhīm al-Ṭabarī; and in Samarqand under Aḥmad ibn Muḥammad ibn al-Faḍl al-Fārisī.
He wrote prolifically, devoted himself to ḥadith, and travelled widely, yet the fascicles he transcribed were later dispersed.
(1) His biography has already been given under no. 31.
(2) His biography has already been given under no. 39.
(*) Principal biographical sources: al-Ansab, 2:330 (entry: al-Buzanjardi); al-Muntazam, 9:171 and 10:94-95; al-Lubab, 1:186; al-Kamil, 11:80; Mirat al-Zaman, 8:109; Wafayat al-Ayan, 7:78-81; al-Ibar, 4:97; Duwal al-Islam, 52/55; Mirat al-Jinan, 3:264-265; Tabaqat al-Isnawi, 2:531; al-Bidaya wa-al-Nihaya, 12:218; Mukhtasar Tarikh al-Islam, folio 21; al-Nujum al-Zahira, 5:268; Tabaqat al-Shaarani, 1:159; Shadharat al-Dhahab, 4:110; Hadiyat al-Arifin, 2:552; Jami Karamat al-Awliya, 2:289-291.
(3) In the original manuscript the word is vocalised with a fatha on the waw and a sukun on the ha; Ibn Khallikan (7:80) writes both letters with a fatha, while al-Bidaya has a corrupted form, replacing the waw with a zay and reading it as Zahra.
(4) Al-Samani adds the nisba al-Buzanjardi and provides a separate notice for it. The name refers to Buzanjard, a village in the Hamadhan region where the shaykh was born. In al-Kamil it is mistakenly written Burujird.