By written authorisation (ijāza) he likewise transmitted to: Tāj al-Dīn Ibn ʿAsrūn, al-Sharaf Ibn ʿAsākir, and Zaynab al-Kindiyya.

He was a revered and consummate scholar, keenly versed in the school, and entirely at ease with hadith.

Ibn al-Ṣalāḥ said, “I read to him, in the Arbaʿīn of Ibn al-Furāwī, a report whose chain seemed as though he had received it directly from al-Bukhārī. He replied, ‘You have no loftiness (ʿulūw) in that; rather, it is al-Bukhārī with a low chain (nāzil).’”

Ibn al-Najjār stated, “The certificates of audition that bear the handwriting of the recognised authorities are sound; but whatever is in his own hand is not dependable, for he used to add his name during the collation (ṭibāq).” (1)

I say: he disappeared when the Tatars entered, either at the end of 617 AH or at the beginning of 618 AH. (2) His brother, the dignitary Abū Zayd Muḥammad, served as an envoy on behalf of the Khwarazm-Shah to the Caliph.

78 – Ibn al-Ṣaffār: al-Qāsim ibn ʿAbd Allāh ibn ʿUmar al-Naysābūrī*

The Imām, jurist, and eminent transmitter of hadith: Abū Bakr al-Qāsim, son of Shaykh Abū Saʿd ʿAbd Allāh, son of the jurist ʿUmar ibn Aḥmad al-Naysābūrī—known as Ibn al-Ṣaffār—the Shāfiʿī and muftī of Khurāsān.

Birth: Rabīʿ al-Ākhir, 533 AH.

He heard hadith from his grandfather and from Wajīh al-Shahhāmī, ʿAbd Allāh Ibn al-Furāwī, Muḥammad