and from Abū Naṣr, Muḥammad ibn Muḥammad al-Māhānī, and the judge ʿAbd al-Raḥmān ibn ʿAbd al-Raḥīm.

I say: Those who transmitted from him were al-Samʿānī, his son Abū al-Muẓaffar, Abū al-Faraj Ibn al-Jawzī, al-Iftikhār ʿAbd al-Muṭṭalib al-Hāshimī, al-Tāj al-Kindī, Abū Aḥmad ibn Sukeina, Abū al-Fatḥ al-Mandāʾī, Abū Rūḥ ʿAbd al-Muʿizz al-Harawī, and a number of others.

He passed away in Balkh in the year 562 (1) AH, and he was the leading ḥadith scholar and musnid of those lands.

ʿAlī ibn Maḥmūyah al-Yazdī, the jurist, said: “Among the shaykhs of our circle I have never seen anyone to match Abū Shujāʿ in intellect, knowledge, refinement, and earnestness.” Ibn al-Najjār said: “He died in the month of Rabīʿ al-Ākhir.”

290 – Al-Kīzānī, Abū ʿAbd Allāh Muḥammad ibn Ibrāhīm ibn Thābit: the imam, Qurʾān-reciter, ascetic, traditionalist. He was an Egyptian preacher known as al-Kīzānī. He had many students and companions, left behind a large body of collected poetry, and authored writings on the Sunnah.

Abū al-Muẓaffar Sibt Ibn al-Jawzī (2) said: “He used to maintain that the acts of human beings are pre-eternal, and this led to a dispute between him and the people of his hometown. He was first buried beside the shrine of al-Shāfiʿī, but al-Khubūshānī, moved by sectarian zeal, exhumed him and said, ‘This Ḥashwī cannot be laid to rest near the Imam,’ so he was re-interred elsewhere.”