He was born sometime after 550 AH (1).

He later travelled and heard hadith from Abū Saʿd ibn Abī ʿAṣrūn, Aḥmad ibn al-Mawāzinī, and Yaḥyā al-Thaqafī, and he kept close company with Bahāʾ al-Dīn ibn ʿAsākir.

In Isfahan he studied with Abū al-Makārim al-Labbān and Muḥammad ibn Abī Zayd al-Karrānī; in Nishapur with Abū Saʿd al-Ṣaffār; and in Egypt with al-Būṣīrī.

He wrote copiously, strove diligently, and produced critical hadith extracts, though his handwriting was poor.

He was a devout, upright man of discernment.

He served as the shaykh of the Dār al-Ḥadīth in Irbil, but when the Tatars sacked the city he resettled in Aleppo.

Among those who transmitted from him were al-Qūṣī, Muḥyī al-Dīn ibn Suraqah, Majd al-Dīn ibn al-ʿAdīm, and Jamāl al-Dīn al-Sharīshī. By written authorization, al-Qāḍī al-Ḥanbalī and Abū Naṣr al-Mizzī (2) also received from him.

He died in Jumada I, 636 AH.

No one related his material to me directly.

I have seen a work of his on hadith methodology together with its chains of transmission, and a collection of forty hadiths that al-Barzālī copied from al-Sharīshī.

45 – Ḥāmid ibn Abī al-ʿAmīd ibn Amīrī ibn Warshī ibn ʿUmar al-Qazwīnī
The leading Shāfiʿī authority, Shams al-Dīn, Abū al-Riḍā al-Qazwīnī.