Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Among those who transmitted from him were: ʿAmr (1) ibn Mālik al-Sharʿabī, ʿUmārah ibn Ghaziyyah, Saʿīd ibn Abī Ayyūb, Ḥaywah ibn Shurayḥ, ʿAbd al-Raḥmān ibn Shurayḥ, Ibn Isḥāq, Yaḥyā ibn Ayyūb, al-Layth ibn Saʿd, Ibn Luhayʿah, ʿAmr ibn al-Ḥārith, Khālid ibn Ḥumayd al-Mahrī (2), and others.

Aḥmad ibn Ḥanbal said, “There is no harm in him; he was devoted to fiqh.”

Abū Ḥātim said, “Trustworthy, one of the close associates (3) of Yazīd ibn Abī Ḥabīb.”

Al-Nasāʾī said, “Reliable.”

Ibn Saʿd said, “Reliable; the jurist of his time.”

Abū Naṣr al-Kalābadī said, “He was a jurist in his era.”

Ibn Yūnus said, “He was a scholar, an ascetic, and a devout worshipper.”

Saʿīd ibn Zakariyyā al-Adami reported that Sulaymān ibn Abī Dāwūd used to say, “My eyes have never seen an ascetic scholar like ʿUbayd Allah ibn Abī Jaʿfar.”

Ibrāhīm ibn Nashīṭ al-Waʿlānī (4) narrated from ʿUbayd Allah ibn Abī Jaʿfar that he said, “It was commonly said: A servant has never sought help for his religion with anything better than fear of Allah.”

ʿAbd al-Raḥmān ibn Shurayḥ also related from ʿUbayd Allah ibn Abī Jaʿfar:

“We marched on campaign to Constantinople. Our ship was wrecked, and the waves cast us onto a single plank at sea. We were five or six men. Allah caused, equal to our number, a leaf to sprout for each of us; we would suck on it and it filled us and quenched our thirst. When evening came, Allah would cause another to grow in its place.”

(1) This is how the original manuscript reads. In al-Khulasa, al-Taqrib, and Tahdhib al-Kamal the name appears as “ʿUmar,” without the final waw. Ibn Hajar listed him among those called “ʿAmr” and judged the correct form to be “ʿUmar” (see above). The nisba al-Sharaʿbi goes back to Sharaʿb b. Qays of the Himyar tribe. (2) Pronounced with a fathah on the mim and a sukun on the ha; the nisba refers to Mahra b. Haydan of the Qudaʿa confederation. (3) That is, it matches it in metric pattern and status. Among the Arabs al-babah means “face”; they say, “This is not min babatika,” i.e. it is not suitable for you. (4) Read with a fathah on the waw and a sukun on the ʿayn; the nisba is to Wallan, a sub-clan of the Murad tribe.
وَعَنْهُ: عَمْرُو (١) بنُ مَالِكٍ الشَّرْعَبِيُّ، وَعُمَارَةُ بنُ غَزِيَّةَ، وَسَعِيْدُ بنُ أَبِي أَيُّوْبَ، وَحَيْوَةُ بنُ شُرِيْحٍ، وَعَبْدُ الرَّحْمَنِ بنُ شُرَيْحٍ، وَابْنُ إِسْحَاقَ، وَيَحْيَى بنُ أَيُّوْبَ، وَاللَّيْثُ بنُ سَعْدٍ، وَابْنُ لَهِيْعَةَ، وَعَمْرُو بنُ الحَارِثِ، وَخَالِدُ بنُ حُمَيْدٍ المَهْرِيُّ (٢) ، وَآخَرُوْنَ. قَالَ أَحْمَدُ بنُ حَنْبَلٍ: لَيْسَ بِهِ بَأْسٌ، كَانَ يَتَفَقَّهُ. وَقَالَ أَبُو حَاتِمٍ: ثِقَةٌ، بَابَةُ (٣) يَزِيْدَ بنِ أَبِي حَبِيْبٍ. وَقَالَ النَّسَائِيُّ: ثِقَةٌ. وَقَالَ ابْنُ سَعْدٍ: ثِقَةٌ، فَقِيْهُ زَمَانِه. وَقَالَ أَبُو نَصْرٍ الكَلاَبَاذِيُّ: كَانَ فَقِيْهاً فِي زَمَانِهِ. وَقَالَ ابْنُ يُوْنُسَ: كَانَ عَالِماً، زَاهِداً، عَابِداً. سَعِيْدُ بنُ زَكَرِيَّا الأَدَمُ: كَانَ سُلَيْمَانُ بنُ أَبِي دَاوُدَ يَقُوْلُ: مَا رَأتْ عَيْنَايَ عَالِماً زَاهِداً إِلاَّ عُبَيْدَ اللهِ بنَ أَبِي جَعْفَرٍ. وَرَوَى: إِبْرَاهِيْمُ بنُ نَشِيْطٍ الوَعْلاَنِيُّ (٤) ، عَنْ عُبَيْدِ اللهِ بنِ أَبِي جَعْفَرٍ، قَالَ: كَانَ يُقَالُ: مَا اسْتَعَانَ عَبْدٌ عَلَى دِيْنِه بِمِثْلِ الخَشْيَةِ مِنَ اللهِ. وَقَالَ عَبْدُ الرَّحْمَنِ بنُ شُرَيْحٍ: عَنْ عُبَيْدِ اللهِ بنِ أَبِي جَعْفَرٍ، قَالَ: غَزَوْنَا القُسْطَنْطِيْنِيَّةَ، فَكُسِرَ بِنَا مَركَبُنَا، فَأَلْقَانَا المَوجُ عَلَى خَشَبَةٍ فِي البَحْرِ، وَكُنَّا خَمْسَةً أَوْ سِتَّةً، فَأَنبَتَ اللهُ لَنَا بَعَدَدِنَا وَرَقَةً لِكُلِّ رَجُلٍ مِنَّا، فَكُنَّا نَمُصُّهَا، فَتُشبِعُنَا وَتَروِينَا، فَإِذَا أَمْسَينَا، أَنبَتَ اللهُ لَنَا مَكَانَهَا.
(١) كذا في الأصل. وفي الخلاصة، والتقريب، وتهذيب الكمال: عمر بلا واو. وقد أورده الحافظ فيمن اسمه عمرو، وقال: صوابه " عمر "، وقد تقدم. والشرعبي: نسبة إلى شرعب بن قيس من حمير. (٢) بفتح الميم وسكون الهاء، نسبة إلى مهرة بن حيدان من قضاعة. (٣) أي أنه في وزنه ومنزلته. والبابة عند العرب: الوجه. يقال: هذا ليس من بابتك: أي ليس مما يصلح لك. (٤) بفتح الواو وسكون العين، نسبة إلى وعلان، بطن من مراد.

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