and from ʿAbd Allah al-Lālkāʾī (1); from Aḥmad ibn Sawsan al-Tammār; from the ḥāfiẓ Abū ʿAlī al-Baradānī (2); from the ḥāfiẓ Shujāʿ ibn Fāris al-Dhuhlī; from the ḥāfiẓ Muʾtaman ibn Aḥmad al-Sājī; from the scholar al-Mufīd Abū Muḥammad ibn al-Ābnūsī; from the ḥāfiẓ Abū ʿĀmir al-ʿAbdarī, and from many others. For those teachers he later compiled a Muʿjam (3) in a single, complete volume that included a number of Ibn Ghaylān’s and al-Jawharī’s students; he even sought out the disciples of Abū al-Ḥasan Ibn al-Naqqūr.

In jurisprudence he sat with Ilkiyā al-Harrāsī, with Yūsuf ibn ʿAlī al-Zanjānī, and with Abū Bakr al-Shāshī.

He studied Arabic belles-lettres under Abū Zakariyyā Yaḥyā ibn ʿAlī al-Tabrīzī.

It never fell to his lot to meet Abū Ḥāmid al-Ghazālī, for the latter had already left Baghdad, performed the pilgrimage, reached Syria, and then moved on to Khurāsān.

While in Baghdad he heard ḥadith from only eight female shaykhs. After four years he departed the city and, in Kūfa, auditioned transmissions from Abū al-Baqāʾ al-Ḥabbāl and others.

He made the pilgrimage, and in Mecca heard from Abū Shākir al-ʿUthmānī—one of the students of the ḥāfiẓ Abū Dharr—as well as from al-Ḥusayn ibn ʿAlī al-Ṭabarī the jurist.

In Medina he heard from Abū al-Faraj al-Qazwīnī, after which he returned to Baghdad and remained there two years, wholly devoted to the pursuit of knowledge and virtue.

He set out again in the year 500 AH, hearing on that journey from Muḥammad ibn Jaʿfar al-ʿAskarī and a number of others.