بسم الله الرحمن الرحيم
Ibn Ḥajar al-Makkī cited from “baʿḍ shurrāḥ al-Irshād” at four different places in his Fatāwā Kubrā. He did so in Bāb Sujūd al-Tilāwah, Kitāb al-Zakāh, Kitāb al-Ḥajr, and Kitāb al-Ghaṣb.
#1 Muḥammad b. ʿAbd al-Munʿim al-Jawjarī
In Bāb Sujūd al-Tilāwah, Ibn Ḥajar discussed whether reciting multiple verses of prostration requires multiple prostrations. He dismissed the view he related from “baʿḍ shurrāḥ al-Irshād” in the passage.
وسئل -رضي الله عنه- عما لو تعدد قراءة آية السجدة أو سماعها هل المشروع حينئذ سجدة أو سجدتان من القارئ وغيره أو لا ففي شرح الروض للشيخ زكريا والخادم كلام في ذلك تفضلوا ببيان المعتمد في كل ما ذكر؟ فأجاب بقوله: أما الجواب عن هذه المسألة مع تحرير ما في شرح الروض والخادم…إلى قوله…اهـ وبمقتضى هذا النظر أخذ بعض شراح الإرشاد فجزم كالولي العراقي بأنه لا يسجد إلا سجدة واحدة وهذا منهم غفلة إلخ
The commentator on Irshād whom he cited here is mentioned by name in other books. Referring to Tuḥfah and Nihāyah, Muḥammad Maḥfūẓ al-Tarmasī wrote:
ومقتضى التعبير بـ كفى جواز تعددها فقول الجوجري كأبي زرعة لا يسجد إلا مرة واحدة إلخ
In the passage, Tarmasī mentioned Muḥammad b. ʿAbd al-Munʿim al-Jawjarī. Jawjarī authored a commentary on Ibn al-Muqrī’s Irshād. In the biographical and bibliographical references that I consulted, I did not find a full title mentioned for Jawjarī’s commentary; most of them refer to his commentary as just Sharḥ al-Irshād.
Muḥammad b. ʿAbd al-Munʿim al-Jawjarī (d. 889) was born in the village of Jawjar outside the Egyptian city of Damietta. In his village, he was known as Ibn Nabīh al-Dīn. And elsewhere, he was known as al-Jawjarī. His father died when he was seven years old. After his father’s death, Jawjarī moved to Cairo to live with his grandfather. In Cairo, he memorized the Qurʾān. And, although his grandfather was a Mālikī, he memorized Imām Nawawī’s Minhāj.
Jawjarī studied the sacred sciences under the leading scholars of his era. He stayed close to Munāwī and remained in his company. Maḥallī would send students to read his books with him. Many scholars took from him. Toward the end of his life, he was the shaykh of Cairo and was referred to for fatwā in the madhhab. He authored many beneficial works including his commentary on Ibn al-Muqrī’s Irshād and a commentary on Ibn al-Naqīb’s ʿUmdat al-Sālik.
#2 Kamāl al-Dīn Ibn al-Raddād
Regarding Ibn Ḥajar’s fatwā from Kitāb al-Zakāh, he discussed an unjust ruler collecting funds from the people while calling that “zakāh” and whether one discharges the obligation of zakāh by paying it. In this discussion, he cited “baʿḍ shurrāḥ al-Irshād”.
Ibn Ḥajar wrote:
وسئل -نفع الله به- عن أخذ السلطان الجائر العشور المعهودة في هذا الزمن باسم الزكاة ونوى به المأخوذ به الزكاة فهل يسقط عنه به الفرض أو لا؟ فأجاب بقوله: نعم يسقط بأخذه على الوجه المذكور فرض الزكاة عن المأخوذ منه لأن الإمام الجائر كالعادل في الزكاة وغيرها ويقع لبعض التجار الذين ليس لهم كبير تقوى ويغلب عليهم البخل والخزي أنهم يكثرون الأسئلة عما يأخذه منهم أعوان السلاطين من المكوس هل يقع عنهم من الزكاة إذا نووها فنجيبهم بما هو المعروف المقرر وبسط الكلام فيه بعض شراح الإرشاد من أن ذلك لا يحسب من زكواتهم إلخ
In his marginalia on Tuḥfah, ʿAbd al-Ḥamīd al-Sharwānī mentioned that al-Kamāl Ibn al-Raddād held this view.
Kamāl al-Dīn Mūsā b. Zayn al-ʿĀbidīn b. Aḥmad b. Abī Bakr al-Raddād was the muftī of Zabīd, Yemen. He was known for his erudite research, insightful edicts, and copious juristic writings. He authored an extensive commentary on Ibn al-Muqrī’s Irshād under the title al-Kawākib al-Waqqād Sharḥ al-Irshād, which stretched into twenty-four volumes. He also authored a smaller commentary on the Irshād and a collection of legal edicts (ar. fatāwā). His son, Fakhr al-Dīn, collected his fatāwā, organized them, and added to them (ar. ziyādāt). Kamāl al-Dīn Ibn al-Raddād studied under Qāḍī Ṭayyib al-Nāshirī, ʿUmar al-Fatā, Najm al-Dīn Yūsuf al-Muqrī, and others. As well, he transmitted the madhhab from ʿAlī b. ʿUṭayf.
Nūr al-Dīn ʿAlī b. Muḥammad b. ʿĪsā is famously known as Ibn ʿUṭayf. He traveled to the city of Aden and studied under Qāḍī Ibn Kabban during the last years of Ibn Kabban’s life.  Ibn ʿUṭayf read many works in fiqh under Ibn Kabban and studied extensively under the city’s other scholars.
During the early part of his life, Ibn Kabban decided he would pursue a livelihood through trade. He began planning a business trip from Yemen to India. Waiting at port in the coastal city of Shiḥr, Ibn Kabban met a pious saint who said to him:
ارجعي يا قاضي عدن
Go back! O Qāḍī of Aden!
This event changed the course of his life. He began pursuing sacred knowledge. He studied the Tanbīh and Muhadhdhab under ʿAbdAllāh b. ʿAlī at Shiḥr. Then, he returned to Aden where he sat at the feet of Raḍī al-Dīn Abū Bakr b. Muḥammad b. ʿĪsā al-Ḥubayshī. Ibn Kabban studied fiqh and ḥadīth extensively under Ḥubayshī. In Aden, he also studied Ibn al-Wardī’s Bahjah under Raḍī al-Dīn Abū Bakr b. ʿAlī al-Jarīrī al-Yāfiʿī, who transmitted it from Raḍī al-Dīn Abū Bakr b. Muḥammad b. Ṣāliḥ al-Khayyāṭ. In his history, Buryahī included a detailed biography for Ibn Kabban. Ibn Kabban took knowledge from the leading scholars of his time, served as the judge of Aden, and died in the year AH 842.
#3 Baʿḍ Shurrāḥ al-Irshād (Unidentified)
In Kitāb al-Ḥajr, he wrote:
اهـ ملخصا قال «بعض شراح الإرشاد» عقبه -وهو كلام نفيس- ولا عبرة بمنع السفيه ولا بإذنه ولا يجوز للحاكم مطاوعته في ترك ما لزم الحاكم فعله من النظر في ماله بالمصلحة ومنعه من الاسترباح السائغ أمارة على سفهه وإن لم نثبته بمجرده والله أعلم إلخ
#4 Baʿḍ Shurrāḥ al-Irshād (Unidentified)
And, in Kitāb al-Ghaṣb, he wrote:
وسئل اعتيد في جهة أن الدابة لا يرغب في استئجارها في بعض أيام الأسبوع فلو غصبت فهل تعتبر أجرة مثلها في مدة أيام الأسبوع؟ فأجاب: نعم يعتبر ذلك فإن المنافع كالأعيان فالقيمة فيها ذاتية وجد راغب بالفعل أم لا ومن ثم أفتى «بعض شراح الإرشاد» في أرض لا تؤجر قط بأنها تعتبر بأقرب البلاد إليها والله أعلم
In his Fatāwā, a few pages later, Ibn Ḥajar seems to mention this opinion again and cited it from baʿḍuhum.
I wanted to ascertain whether Ibn Ḥajar cited from one commentator or various commentators in the places in his Fatāwā where he wrote “baʿḍ shurrāḥ al-Irshād”. The first two instances of baʿḍ shurrāḥ al-Irshād demonstrate that he cited from various commentators. I perused the maẓānn where these masāʾil should be in the (limited) references currently at my disposal to identify the second two; however, I have not yet located passages indicating who they are. In the instance that I discover them, I will add them here, inshāʾAllāh.
And Allah knows best.
Jumada Ula 1, 1443
 al-Fatāwā al-Fiqhīyah al-Kubrā, 1:198.
 Ḥāshiyat al-Tarmasī, 3:478.
 Aʿlām, 6:251; al-Ḍawʾ al-Lāmiʿ, 8:123; Sullam al-Wuṣūl, 3:180.
 al-Fatāwā al-Fiqhīyah al-Kubrā, 2:48.
 Ḥāshiyat Tuḥfat al-Muḥtāj, 3:352.
 Muʿjam al-Muʾallifīn, 13:39; al-Nūr al-Sāfir, 108-09.
 Most scholars mentioned that his name is Kabban, with a fatḥah on the kāf followed by a bāʾ mushaddadah. Still, the commentator on Iḥyāʾ said that the kāf carries a kasrah followed by a bāʾ mushaddadah. (al-Tanbīh wa al-Īqāẓ, 146)
 al-Ḍawʾ al-Lāmiʿ, 6:4.
 Tārīkh Thaghr ʿAdan, 27.
 Ṭabaqāt Ṣulaḥāʾ al-Yaman, 330.
 Qilādat al-Naḥr, 6:406.
 al-Fatāwā al-Fiqhīyah al-Kubrā, 3:44.
 Ibid., 3:93.
 Ibid., 3:97.