ʿAlī ibn al-Ḥusayn al-Zaynabī; Nushtekin al-Raḍwānī; Abū al-Karam al-Shahrazūrī; Saʿīd ibn al-Bannāʾ; Aḥmad ibn Muḥammad ibn al-Ikhwa; and others.

Those who narrated from him include: al-Barzalī; ʿUmar ibn al-Ḥājib; Ibn al-Majd; the judge Shams al-Dīn Muḥammad ibn al-ʿImād; Taqī al-Dīn ibn al-Wāsiṭī; al-Jamāl ibn al-Dabbāb; al-Kamāl al-Fuwayrih; al-Shams ibn al-Zayn; al-Shihāb al-Abarqūhī; and a number of others.

With him the elevated chains of transmission reached their culmination.

Al-Mundhirī (1) said: “He was a pleasant shaykh, a cultured scribe, a poet, and adept at administrative work. He lost his eyesight toward the end of his life, and he alone retained most of his teachers and narrations. He belonged to a household of hadith: he, his father, his grandfather, and his great-grandfather all transmitted.”

Ibn al-Ḥājib said: “He was from the Dīnārīyya quarter at Bāb al-Azaj, and in former days resided in Dār al-Khilāfa. People journeyed to him; students flocked around him, and his name became famous. He held various posts and governorships, was insightful in his profession, then left public service and remained content with what was sufficient. In later years he went blind, fell ill, and became confined. His gathering was one of awe and dignity; hardly a single verified letter escaped his hearing. Yet he did not relish narration because of his illness and his preoccupation with himself. He was frequent in remembrance, constant in it, and nothing appeared from him that we would censure. Rather, he invoked mercy upon the Companions and cursed whoever reviled them. He composed poetry on asceticism and regret. He was trustworthy, with sound audition, though he was not among the most prolific …” — until he said:

“He died on the twenty-fourth (2) of Muḥarram, in the year 624 AH.”