I say: were we to conceal his name by way of tadlīs (1), it would still be accurate to refer to him as: “Abū Jaʿfar Muḥammad ibn ʿAbd Allah al-Mukharrimī, the ḥāfiẓ.” From this, one could deduce—alongside the ḥāfiẓ Abū Jaʿfar Muḥammad ibn ʿAbd Allah ibn al-Mubārak al-Mukharrimī—that the intended person is he.
Ibn ʿAmmār died in 242 AH, having completed eighty years of age.
Ibn Qāniʿ erred when he claimed that the death occurred in 231 AH.
121 – al-Fallās, ʿAmrū ibn ʿAlī ibn Baḥr ibn Kanīz * (ʿA)
A ḥāfiẓ, imām, meticulous scholar, and critic—Abū Ḥafṣ al-Bāhilī, from Basra, the money-changer, known as al-Fallās; he was the grandson of the hadith scholar Baḥr ibn Kanīz the water-carrier.
He was born a few years after 160 AH.
He narrated from: Yazīd ibn Zurayʿ; Marḥūm al-ʿAṭṭār; ʿAbd al-ʿAzīz ibn ʿAbd al-Ṣamad al-ʿAmmi; Khālid ibn al-Ḥārith; Ghundar; Sufyān ibn ʿUyaynah; ʿĀṣim ibn Hilāl; ʿUmar ibn ʿAlī al-Muqaddamī; Muḥammad ibn Sawāʾ; Muḥammad ibn ʿAbd al-Raḥmān al-Ṭufāwī; ʿAbd Allah ibn Idrīs; ʿAbd al-Aʿlā al-Shāmī; and Muʿādh ibn—
(1) Tadlis (concealed transmission) is of two kinds. The first is that a narrator reports from someone he has met a statement he never actually heard from him, or from a contemporary he never met, thereby suggesting direct audition. He does this by saying, for instance, “from so-and-so” or “so-and-so said,” and the like. If he explicitly says “I heard” or “So-and-so related to me,” while he did not in fact hear it or read it to his shaykh, he is no longer merely a mudallis; he is a liar and an open sinner, and the ruling concerning him is clear.
The second kind is to cite the shaykh by an uncommon name or kunya so as to obscure his identity and hinder verification of his reliability; this is the form intended by the author here.
(*) Bibliography: al-Tarikh al-Saghir 2/388; al-Jarh wa-l-Taʿdil 6/249; Tarikh Baghdad 12/207, 212; al-Ansab, fol. 434/2; al-Lubab 2/230; Tahdhib al-Kamal, fols. 1045–1046; Tadhkirat al-Huffaz 2/487–488; al-ʿIbar 1/454; Tadhhib al-Tahdhib 3/106–107; Tahdhib al-Tahdhib 8/80, 82; al-Nujum al-Zahira 2/330; Tabaqat al-Huffaz, p. 211; Khulasat Tadhhib al-Kamal, pp. 291–292; Tabaqat al-Mufassirin 2/17; Shadharāt al-Dhahab 2/120.