ʿImrān Mūsā ibn Abī Talīd, together with a number of others.

He also received ijāzas from scholars in Egypt: Abū al-Fatḥ ibn Sībukht (1), the associate of al-Baghawī, and the ḥāfiẓ ʿAbd al-Ghanī ibn Saʿīd. From the Sacred Precinct he obtained an ijāza from Abū al-Fatḥ ʿUbayd Allah al-Saqaṭī, and the last person to transmit from him by ijāza was ʿAlī ibn ʿAbd Allah ibn Mawhib al-Judhamī.

Al-Ḥumaydī (2) said: “Abū ʿUmar was a jurist and ḥāfiẓ who narrated copiously. He was learned in the Qurʾānic readings, in the areas of juristic disagreement, and in the sciences of ḥadīth and transmitters. His auditions go back to an early period, and in fiqh he inclined toward the views of al-Shāfiʿī.”

Abū ʿAlī al-Ghassānī said: “In our land no one in ḥadīth equalled Qāsim ibn Muḥammad and Aḥmad ibn Khālid al-Jabbāb.”

He then added: “Ibn ʿAbd al-Barr was in no way inferior to them or behind them. He was of the clan of al-Namir ibn Qāsiṭ; he sought knowledge and advanced in it. He kept close to Abū ʿUmar Aḥmad ibn ʿAbd al-Malik the jurist and to Abū al-Walīd ibn al-Faraḍī. He strove tirelessly in the pursuit of ḥadīth, became enamoured of it, and mastered it to a degree that surpassed those who had preceded him among the men of al-Andalus. Along with his pre-eminence in the science of tradition and his insight into jurisprudence and meanings, he enjoyed wide learning in genealogy and history.

He left his homeland, spending a time in the western regions; then he moved to the east of al-Andalus and lived in Dāniyya, Valencia, and Shāṭiba (3), where he died (4).

More than one source has reported that Abū ʿUmar served as qāḍī of Seville for a period (5).