Miscellaneous fawāʾid (beneficial selections) were compiled for him in nine fascicles, incorporating narrations with elevated chains.

He lived to a great age, stood out as a singular authority, and through his narrations he linked sons with their fathers.

He had transmitted extensively by ijāzah from Abū al-Ghanāʾim ibn al-Maʾmūn, Abū Bakr al-Khaṭīb, Abū al-Ḥusayn ibn al-Muhtadī bi-Allāh, and a number of Baghdadis, relying on what the ḥadith scholar Abū al-Khayr ʿAbd al-Raḥīm ibn Mūsā had conveyed. Consequently they took Abū al-Khayr to task, and the ḥāfiẓ Abū Mūsā al-Madīnī branded him a liar; they demanded the autograph copy from him, but he tried to mislead them (1).

He also held an ijāzah from Abū al-Qāsim ibn Manda and others.

Those who narrated from him include Muḥammad ibn Yūsuf al-Āmulī, ʿAbd Allāh ibn Abī al-Faraj al-Jubbāʾī, al-Ḥusayn ibn Muḥammad al-Jarbādhqānī, ʿAbd al-Awwal ibn Thābit al-Madīnī, the ḥāfiẓ ʿAbd al-Qādir al-Ruhāwī, Muḥammad ibn Makkī al-Ḥanbalī, Maḥmūd ibn Muḥammad al-Ḥaddād, Abū al-Wafāʾ Maḥmūd ibn Manda, and others. By ijāzah: Abū al-Munajjā ʿAbd Allāh ibn al-Lattī, Karīmah al-Qurashiyyah, her sister Ṣafiyyah, and ʿAjībah al-Bāqdāriyyah.

Al-Samʿānī (2) said: “I was never able to hear from him because I was occupied with other matters, and people did not speak well of him—may Allah have mercy on him. He wrote to me granting an ijāzah, and Muḥammad ibn ʿAbd al-Raḥmān al-Fayj (3) informed me that he recited the entire History of al-Khaṭīb to the chief, Abū al-Faraj, in the year 560 AH.”

I say: It later became clear that al-Khaṭīb’s ijāzah to him was weak. After that the man refused to narrate by ijāzah from the Baghdadis, and his many auditions with elevated chains kept him fully occupied.