aź-Źahabī, may Allāh have mercy upon him, in his Siyar al-A’lām an-Nubalā’ said:
He is the Sheikh, the Imām, the ‘Allāmah (Vastly Learned), the Qudwah (Examplar), the Hāfizh (rank of the people of Hadīth), the Sheikh al-Islām, the reviver of the Sunnah, Abū Muhammad al-Husain Bin Mas’ūd Bin Muhammad al-Farrā’ al-Baghawī asy-Syāfi’ī al-Mufassir (the Exegete of the Quran), author of many works such as Syarh (Commentary) of the Sunnah , Ma’ālim at-Tanzīl , al-Maśābīh , the book al-Tahźīb  pertaining to the maźhab, al-Jam’ baina al-Śahihayn, al-Arba’īn Hadīth and others.
He took fiqh from the Syeikh of the Syafi’ites al-Qādhī Husein Bin Muhammad al-Marwarruźī the author of al-Ta’līqah before 460 AH. He heard from him, as well as Abū ‘Umar ‘abd al-Wāhid bin Ahmad al-Malīhī, Abū al-Hasan Muhammad bin Muhammad asy-Syairāzī, Jamāl al-Islām Abū al-Hasan ‘abd al-Rahmān Bin Muhammad ad-Dāwūdī, Ya’qūb bin Ahmad as-Śairafī, Abū al-Hasan ‘Alī Bin Yusuf al-Juwainī, Abū al-Fadhl Ziyād Bin Muhammad al-Hanafī, Ahmad bin Abū Naśr al-Kaufānī, Hasan al-Manī’ī, Abū Bakr Muhammad Bin Abū al-Haitham at-Turābī and numerous others. He also attended the general gatherings of hearing (sammā’āt) in the 460s AH. I did not know of him going for the pilgrimage (hajj).
Abū Manśūr Muhammad Bin As’ad al-‘Attarī who is known as an assistant (hafadah), Abū al-Futūh Muhammad bin Muhammad al-Tā’ie and a jamā’ah (group) narrated from him. Abū al-Makārim Fadhl Allāh Bin Muhammad an-Nauqānī who lived till 600AH is the last to narrate from him with ijāzah. He gave ijazah to our Shaykh al-Fakhr Bin ‘Ali al-Bukhārī.
Al-Baghawī is given the laqqab (title) Muhyi as-Sunnah (Reviver of the Sunnah) and Rukn ad-Dīn (Support of the Religion). He is a Sayyid (Leader), an Imām, an ‘Ālim (Learned) , an ‘Allāmah (Learned to the utmost degree), a Zāhid (renouncing worldly pleasures), a Qāni’ (contented with Allāh) with little. He eats bread by itself, and was afflicted in doing so. He eventually added olive (zaitūn) as condiment. His father manufactured fur and was selling it. He was given barakah in his writings and was provided rizq (provision) of complete acceptance (al-qabūl at-tām) in them due to goodness in his purpose and sincerity in his intentions. The ‘ulamā’ had tanāfus (aspiration with generous emulation) in the scholarly accomplishments of his works. He did not deliver a lesson except in a state of tahārah. He is frugal in his clothing. He had an unrefined garment and a humble turban, upon the way (Minhāj) of the Salaf in state (hāl) and belief (‘aqd). He has a firm footing (al-qadam ar-rāsikh) in Tafsīr and attained honor (al-bā’ al-madīd) in Fiqh . May Allāh have mercy upon him.
He passed away in Marw ar-Rūz, a city from the cities of Khurasān in Syawāl 516 AH, . He was buried beside his Sheikh, al-Qādhī Husain. He lived for 70 over years. May Allāh have mercy upon him.
Hi brother al-‘Allāmah al-Mufti Abū ‘Alī al-Hasan Bin Mas’ūd Ibn al-Farrā’ in the year 529 AH at the age of 71 as narrated from Abū Bakr Bin Khalf al-Adīb and a group.
‘Umar bin Ibrāhim al-Adīb, abd al-Khāliq bin ‘Ulwān al-Qādhī, Ahmad bin Muhammad bin Sa’d, Ismā’īl Bin ‘Amīrah, Ahmad Bin ‘abd al-Hamīd al-Quddāmī, Ahmad bin ‘abd ar-Rahmān as-Śūrī, Khadījah Bint ‘abd ar-Rahmān reported to us, saying:
Muhammad bin al-Husain bin Bahrām as-Śūfī reported to us in 622 AH that Muhammad Bin As’ad al-Faqīh in 567 AH narrated to us:
Muhyī as-Sunnah Husain Bin Mas’ūd narrated to us:
Muhammad Bin Muhammad asy-Syairāzī narrated to us:
Zāhir Bin Ahmad al-Faqīh narrated to us:
Ibrāhīm Bin ‘abd aś-Śamad narrated to us:
Abū Muś’ab az-Zuhrī narrated to us from Mālik, from Yahya Bin Sa’īd from ‘Amrah, from ‘Āisyah that she said:
When the Messenger of Allah, Salutations of Allah and His Peace upon him had prayed Śubh, the women would leave covering themselves with the wool garments and they would not be recognizable because of the darkness (of dawn).
 Syu’aib said:
It is a great book in its field in which the seeker of knowledge could never do away with. This is because it is amongst the more important books of Sunnah which has reached us from the heritage (turāth) of the Salaf in a well arranged and reviewed form, firmly established and accurate. It is comprehensive surrounding the issues written within. It is written for that reason which is for it’s author, may Allāh have mercy upon him to elucidate the noble Hadīth in length, with its references and awareness of its narrations while furnishing a justifying analysis of it (ta’līl). It is also written to know the maźhab of the śahabah and tābi’īn, the Imāms of the cities and the mujtahidīn. I do not know of a book from the books of Sunnah which could be a substitute in terms of its richness.
 This is a work in Tafsīr. It is a moderate Tafsīr which gathers the sayings of the Salaf in the tafsir of the individual verse, adorned with the hadīths of the Prophet which came in accordance with it, or an explanation of a ruling. It certainly avoids the mentioning of anything not associated to tafsīr.
 He gathered in it a section of hadīths which were mentioned by the Imāms in their books but their chains were left out. He then categorized them as śahīh and hasan. He designated those brought out by the two Sheykhs (al-Bukhārī and Muslim) or either one of them as śahīh while those brought out by one of the compilers of the six sunans as hasan. It was published by numerous publishers. Al-Khatīb at-Tabrazī relied upon it, expanded on it and refined it in his Mishkat al-Maśābīh.
 It is a polished compilation, free of dalīls for most part. He condensed the Ta’līqah of his syeikh al-Qādhī Husein, and added to it while dropping parts of it. It is widespread and well-known amongst the syafiites, benefiting from it and citing it. It is relied upon in many issues. Imām an-Nawāwī may Allah have mercy upon him has cited much from it in Raudhah at-Tālibin.
 al-Baghawī, may Allah have mercy upon him, developed as a shafiite in terms of maźhab with rulings contextualized to where he lived, and the ‘ulāma’ whom he met and took from. He is highly celebrated in the shafiite maźhab and had wrote with regard to it the Tahźīb.