Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Saʿd ibn Ibrahim, Salim Abu al-Nadr, Talhah ibn Yahya ibn Talhah, ʿAbd al-Majid ibn Suhayl, Abu Bakr ibn Abi al-Jahm al-ʿAdawi, and others.

Al-Waqidi said, “He was reliable, learned, a jurist, plentiful in hadith, well-versed in poetry, and he had lost his sight (1).”

Ahmad ibn ʿAbd Allah al-ʿIjli said, “He was bleary-eyed, one of the jurists of Medina, trustworthy, a righteous man who had gathered extensive knowledge, and he was the teacher of ʿUmar ibn ʿAbd al-ʿAziz.”

Abu Zurʿah al-Razi said, “Reliable, trustworthy, an imam.”

Yunus ibn Muhammad al-Muʾaddib (2) reported through ʿUmārah (3) ibn Zayd, from Maʿmar, from al-Zuhri, who said:

“Abu Salamah used to question Ibn ʿAbbas, but Ibn ʿAbbas would withhold (his knowledge) from him. ʿUbayd Allah, however, approached him with gentle courtesy, and so Ibn ʿAbbas held him in the highest esteem (4).”

ʿAbd Allah ibn Shabib narrated from Yaʿqub ibn Muhammad, from Ibrahim ibn Muhammad ibn ʿAbd al-ʿAziz, from his father, from al-Zuhri, who said:

“I never sat with any scholar without feeling that I had already exhausted the knowledge he possessed. I frequented ʿUrwah ibn al-Zubayr until I heard from him nothing but repetition. Only ʿUbayd Allah was different: whenever I came to him I found with him fresh knowledge.”

Yaʿqub ibn ʿAbd al-Rahman al-Qari reported from his father, who said, “I used to hear…"

(1) Ibn Saʿd, vol. 5, p. 250. (2) The base manuscript reads "al-muʾadhdhin" (the caller to prayer), which is a scribal error. (3) This is the reading of the base manuscript, whereas al-Tabaqat has “Hammad b. Zayd,” and the latter is most likely correct. (4) I.e., he presents him with a token gift; the report is cited in Ibn Saʿd, vol. 5, p. 250.
وَسَعْدُ بنُ إِبْرَاهِيْمَ، وَسَالِمٌ أَبُو النَّضْرِ، وَطَلْحَةُ بنُ يَحْيَى بنِ طَلْحَةَ، وَعَبْدُ المَجِيْدِ بنُ سُهَيْلٍ، وَأَبُو بَكْرٍ بنُ أَبِي الجَهْمِ العَدَوِيُّ، وَآخَرُوْنَ. قَالَ الوَاقِدِيُّ: كَانَ ثِقَةً، عَالِماً، فَقِيْهاً، كَثِيْرَ الحَدِيْثِ وَالعِلْمِ بِالشِّعْرِ، وَقَدْ ذَهَبَ بَصَرُهُ (١) . وَقَالَ أَحْمَدُ بنُ عَبْدِ اللهِ العِجْلِيُّ: كَانَ أَعْمَشَ، وَكَانَ أَحَدَ فُقَهَاءِ المَدِيْنَةِ، ثِقَةً، رَجُلاً صَالِحاً، جَامِعاً لِلْعِلْمِ، وَهُوَ مُعَلِّمُ عُمَرَ بنِ عَبْدِ العَزِيْزِ. وَقَالَ أَبُو زُرْعَةَ الرَّازِيُّ: ثِقَةٌ، مَأْمُوْنٌ، إِمَامٌ. يُوْنُسُ بنُ مُحَمَّدٍ المُؤَدِّبُ (٢) : عَنْ عُمَارَةَ (٣) بنِ زَيْدٍ، عَنْ مَعْمَرٍ، عَنِ الزُهْرِيِّ، قَالَ: كَانَ أَبُو سَلَمَةَ يَسْأَلُ ابْنَ عَبَّاسٍ، وَكَانَ يَخْزُنُ عَنْهُ، وَكَانَ عُبَيْدُ اللهِ يُلْطِفُهُ، فَكَانَ يُعِزُّهُ عِزّاً (٤) . عَبْدُ اللهِ بنُ شَبِيْبٍ: عَنْ يَعْقُوْبَ بنِ مُحَمَّدٍ، عَنْ إِبْرَاهِيْمَ بنِ مُحَمَّدِ بنِ عَبْدِ العَزِيْزِ، عَنْ أَبِيْهِ، عَنِ الزُهْرِيِّ، قَالَ: مَا جَالَسْتُ أَحَداً مِنَ العُلَمَاءِ إِلاَّ وَأَرَى أَنِّي قَدْ أَتَيْتُ عَلَى مَا عِنْدَهُ، وَقَدْ كُنْتُ أَخْتَلِفُ إِلَى عُرْوَةَ بنِ الزُّبَيْرِ، حَتَّى مَا كُنْتُ أَسْمَعُ مِنْهُ إِلاَّ مُعَاداً، مَا خَلاَ عُبَيْدَ اللهِ، فَإِنَّهُ لَمْ آتِهِ إِلاَّ وَجَدْتُ عِنْدَهُ عِلْماً طَرِيْفاً. وَرَوَى: يَعْقُوْبُ بنُ عَبْدِ الرَّحْمَنِ القَارِّيُّ، عَنْ أَبِيْهِ، قَالَ: كُنْتُ أَسْمَعُ
(١) ابن سعد ٥ / ٢٥٠. (٢) في الأصل " المؤذن " وهو تصحيف. (٣) كذا الأصل، وفي الطبقات: حماد بن زيد، ويغلب على الظن أن ما في الطبقات هو الصواب. (٤) أي: يتحفه بالقليل، والخبر في ابن سعد ٥ / ٢٥٠.

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