and al-Harawī.

He also received narrations from Abū al-Fatḥ Naṣr ibn Ibrāhīm al-Ḥanafī, Muḥyī al-Sunnah Abū Muḥammad al-Baghawī, ʿĪsā ibn Shuʿayb al-Sijzī, and others.

He was a righteous man, austere in his way of life, content with little. Well-versed in ḥadīth and its transmission routes, he devoted his entire lifetime to seeking, collecting, and classifying it. He authored works, possessed a sound command of Arabic, wrote prolifically, and travelled to Herāt. I heard ḥadīths from him myself and also attended a session in which he read them aloud.

He compiled an enormous work—more than four hundred volumes—embracing Qur’ānic exegesis, ḥadīth, jurisprudence, and language, which he entitled Qayd al-Awābid. He was born sometime in the 470s AH.

Abū Saʿd said in the Muʿjam of his son ʿAbd al-Raḥīm: “He was born in 472 AH and passed away on the twelfth of Jumādā al-Ākhirah, 559 AH.”

This ḥadīth was read to Abū al-Faḍl ibn ʿAsākir, who granted us authorization for it from ʿAbd al-Raḥīm ibn Abī Saʿd. He said:

“Abū ʿAbd Allāh Muḥammad ibn al-Ḥusayn al-Aruzī narrated to us; Abū al-Fatḥ al-Ḥanafī informed us; Muḥammad ibn ʿAbd al-Raḥmān al-Dabbās narrated to us; Abū ʿAlī al-Raffāʾ narrated to us; ʿAlī ibn ʿAbd al-ʿAzīz narrated to us; Dāwūd ibn ʿUmar narrated to us; Manṣūr ibn Abī al-Aswad narrated to us, from Abū al-Aʿmash, from Abū Isḥāq, from al-Aswad, from ʿĀʾishah, who said:

‘The Messenger of Allah ﷺ would enter a state of major ritual impurity and then go to sleep without touching water.’ (1)