The Classical Revival 129 the end of his years. Finally, 1,000 badith were selected for him to relate, and at least a thousand ink-pots could be found at his assemblies, signaling the popularity of his sessions.6 ’ On the heels of her certification (samd'a) from al-‘Alawi, Fatima was also brought to hear traditions from Abu Nu‘aym al-Isfaraylnl (d. 400/1009), Abu ‘All al-Rudhbar! (d. 403/1012), and Ibn Bamawayh, all coveted teachers at the rank of musnid who were known for their narration of works such al-Bukhari’s Sahib and Abu Dawud’s Sunan ,6 Abu ‘All would have also realized that, in keeping with the culture of badith transmission, Fatima’s reputation for conveying traditions from these teachers would be magnified if she were to outlive the other students of these teachers. Within the network of teachers mentioned by Fatima’s biographers, two were especially influential. The first, al-Hakim al-Naysaburl (d. 405/ 1014), was among the leading ShafiT traditionists of Khurasan and a prolific badith scholar and critic whose work Ma ‘rifat ‘Uliim al-Haditb numbers among the earliest surviving systematic works on the science of badith transmission.1 Her second illustrious teacher was al-Sulaml (d. 412/1021).'’" A Shafi‘I-Sufl leader, exegete, biographer, and badith transmitter, al-Sulaml claimed a considerable following in Nishapur and beyond. Al-DhahabI reports that he was beloved among the elite and lay classes, among his opponents and his supporters, and among the rulers and the ruled not just in his own city but throughout the Muslim lands. Although al-Sulamfs views drew criticism, and he was faulted for not being a reliable transmitter, there is little doubt that he was overall a respected and popular scholar and Sufi leader. Al-Sulaml’s influence on Fatima may have been formative and enduring: he was an associate of her father’s and later became her husband’s mentor after her father’s death. Fatima’s long-term connection with al-Sulaml (in contrast to other more short-lived contacts she may have had with teachers in her youth) likely 63 al-Dhahabl, Siyar, 17:99. 64 Their biographies may be found in al-Dhahabi’s Siyar as follows: al-Isfaraylnl at 17:71— 73; al-‘AlawI at 17:98-99; al-Rudhbarl at 17:219-20; and Ibn Bamawayh at 17:239. 65 For his biography and comments on the controversies surrounding al-Naysaburl, see El2, s.v. “al-Hakim al-Naysaburl, ’’and al-Dhahabl, Siyar, 17:162-77. Fatima is not listed in alHakim’s biography as someone who transmitted from him, although her husband Abu alQasim al-Qushayri is mentioned. The likely explanation for this omission is that he had far too many students for all to be listed and consequently only those who became leading scholars themselves were included in his list of students. 66 For his biography, see El2, s.v. “al-Sulaml,” and al-Dhahabl, Siyar, 17:247-55. AlDhahabl provides a detailed exposition of his reputation in badith circles and among the Sufis of Nishapur.