and Abū Sulaymān, the son of the ḥāfiẓ, al-Zakī al-Mundhirī, ʿAbd al-Ghanī ibn Banīn, and the ḥāfiẓ ʿAbd al-Ghanī as well.
By written authorization he transmitted to Aḥmad ibn Abī al-Khayr and others.

He was a prominent, dignified, and noble figure, possessed of influence, leadership, distinction, considerable wealth, abundant elegance, and close ties to the ruling establishment.

In 564 AH he was dispatched by Nūr al-Dīn as an envoy to the exalted Dīwān.

Ibn al-Najjār (1) said: “His sermons were graceful, his temperament refined, his delivery sweet and rich in meaning. He was devout, of commendable conduct, held in high esteem, and he was the grandson of Shaykh Abū al-Faraj.”

Abū Shāmah (2) said: “He enjoyed great standing and was highly venerated by Ṣalāḥ al-Dīn. It was he who informed on the jurist ʿUmārah the Yemeni and his associates regarding their plot to overthrow the state, whereupon Ṣalāḥ al-Dīn had them hanged. Ṣalāḥ al-Dīn used to correspond with him and admit him to his council, and the same was true of his son al-Malik al-ʿAzīz after him. He was a preacher and Qurʾānic exegete who took up residence in Egypt, where he enjoyed immense prestige and exceptional respect.”

Remarkable incidents occurred between him and Shihāb al-Ṭūsī: he was Ḥanbalī, whereas Shihāb was an Ashʿarī preacher. On one occasion Ibn Nujayyah was seated in the congregational mosque of al-Qarāfah when a section of the roof collapsed upon him and a group of worshippers; al-Ṭūsī composed a chapter on the event in which he quoted, “Then the roof fell down upon them from above them” (Q 16:26).

Another time a dog worked its way through the rows during Ibn Nujayyah’s session, whereupon he said, “That one comes from over there,” pointing toward al-Ṭūsī’s side.