al-Ṭuyūrī; ʿAbd al-Raḥmān ibn Aḥmad al-Dūnī (1); and a great many other shaykhs in Khurasan, Iraq, Isfahan, and the Ḥijaz. While in Isfahan he also studied under Abū Bakr Aḥmad ibn Muḥammad ibn Aḥmad ibn Mardawayh and his contemporaries.

Those who transmitted from him include al-Samʿānī, Ibn ʿAsākir, ʿAbd al-Raḥīm ibn al-Samʿānī, and a number of others.

Abū Saʿd said: He first pursued jurisprudence with my grandfather, Abū al-Muẓaffar, and with ʿAbd al-Raḥmān al-Razzāz. He wrote profusely, collected hadith, and composed works. He was an imam, pious, devoted to the night prayer, humble, and quick to shed tears. He ranked among my father’s closest companions both at home and on his travels; he attended numerous sessions with him, copied manuscripts for himself and for others, and possessed a solid grasp of hadith. He was reliable, devout, content with little, and constant in Qur’an recitation. After my father passed away he managed my affairs. I myself heard many narrations directly from his lips. He served as the preacher in the ancient congregational mosque of Marw. He died on 29 Shawwal 548 AH.

ʿAbd al-Raḥīm ibn al-Samʿānī heard from him: the Sunan of al-Nasāʾī, by way of al-Dūnī; Ṣaḥīḥ Muslim, through his narration from ʿAbd Allāh ibn Aḥmad, the companion of ʿAbd al-Ghāfir al-Fārisī; the book al-Ḥilya by Abū Nuʿaym; and the Kitāb al-Riqāq by Ibn al-Mubārak.

He said: “Al-Zāhirī informed us, saying: Ismāʿīl ibn Yanal al-Maḥbūbī informed us.”

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