I have already given his full biography in History of Islam. Al-Manṣūr composed an elegy for him, and he authored the works al-ʿAdl (Justice), al-Tawḥīd (Monotheism), and al-Radd ʿalā al-Qadariyya (Refutation of the Qadariyya), by which he meant to champion the Sunnah.
Among the students named in his register are ʿUthmān ibn Khālid al-Ṭawīl—the shaykh of al-ʿAllāf—and Abū Ḥafṣ ʿUmar ibn Abī ʿUthmān al-Shimmazī.

28 – Dāwūd ibn al-Ḥuṣayn, Abū Sulaymān al-Umawī * (ʿA)
A jurist, the Umayyads’ client, from Medina.

He narrated from his father, from ʿIkrima, al-Aʿraj, and Abū Sufyān, the client of Ibn Abī Aḥmad.
Those who reported from him include Ibn Isḥāq, Mālik, Muḥammad ibn Jaʿfar ibn Abī Kathīr, Ibrāhīm ibn Abī Ḥabība, and several others.

Yaḥyā ibn Maʿīn graded him reliable without reservation, and al-Nasāʾī and others said, “There is nothing wrong with him.” Ibn ʿUyayna remarked, “We used to avoid his narrations,” while Ibn al-Madīnī said, “Whatever he relates from ʿIkrima is objectionable.” Abū Zurʿa judged him weak, and Abū Ḥātim said, “Had Mālik not transmitted from him, his hadith would have been abandoned.” Abū Dāwūd observed, “His reports from ʿIkrima are anomalous,” and Ibn Ḥibbān wrote that he held the view of khurūj—rebellion against the ruler. Al-Tirmidhī also criticized his retention (1).

I say: ʿIkrima stayed in Dāwūd’s house and died there.