He also committed to memory al-Ḥākim’s Maʿrifat ʿUlūm al-Ḥadīth and recited it (1) to Ismāʿīl al-Taymī.

Those who transmitted ḥadith from him were: Abū Saʿd al-Samʿānī; Abū Bakr Muḥammad ibn Mūsā al-Ḥāzimī; Abū Muḥammad ʿAbd al-Ghanī ibn ʿAbd al-Wāḥid al-Maqdisī; Abū Muḥammad ʿAbd al-Qādir ibn ʿAbd Allāh al-Ruhāwī; Muḥammad ibn Makkī al-Iṣfahānī; Abū Najīḥ Muḥammad ibn Muʿāwiyah; and al-Nāṣiḥ ʿAbd al-Raḥmān ibn al-Ḥanbalī.

Had Iṣfahān been spared the Tatar sword in 632 AH, the disciples of Abū Mūsā would have survived into the mid-660s AH.

Among those who received a general authorization (ijazah) from him were ʿAbd Allāh ibn Barakāt al-Khushūʿī and a number of others.

Ibn al-Dubaythī (2) said: “Abū Mūsā lived on until he became the unrivaled scholar of his day, the shaykh of his age in chain transmission and memorization.”

Abū Saʿd al-Samʿānī (3) remarked: “I heard from Abū Mūsā, and he copied from me; he is trustworthy and truthful.”

ʿAbd al-Qādir the ḥāfiẓ (4) said: “In Iṣfahān Abū Mūsā gathered more auditioned material than anyone else of his time, and to that he added sharp memory and precision. His writings surpass those of the earlier scholars. Alongside his reliability and moral restraint, he had a small enterprise from which he earned and on which he spent, and he never accepted anything from anyone at all. Others named him in their wills…"