Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

an eminent Imām and reliable narrator, Abū ʿAbd al-Raḥmān al-Qurashī al-ʿAdawī al-ʿUmarī al-Madanī, the brother of the Medinan scholar ʿUbayd Allāh ibn ʿUmar, as well as of ʿĀṣim and Abū Bakr.

He was born while Sahl ibn Saʿd and Anas ibn Mālik were still alive.

He related ḥadīth from Nāfiʿ al-ʿUmarī, Saʿīd al-Maqburī, Wahb ibn Kaysān, al-Zuhrī, Abū al-Zubayr, his brother ʿUbayd Allāh ibn ʿUmar, and many others.

Among those who transmitted from him are: Wakīʿ, Ibn Wahb, Saʿīd ibn Abī Maryam, al-Qaʿnabī, Isḥāq ibn Muḥammad al-Farawī, Abū Jaʿfar al-Nufaylī, Abū Nuʿaym, ʿAbd al-ʿAzīz al-Uwaysī, Abū Muṣʿab al-Zuhrī, and a large number besides.

He was learned, devout, upright, and his narrations were sound.

Aḥmad ibn Ḥanbal said, “There is no harm in him.”

Yaḥyā ibn Maʿīn said, “ṣuwailiḥ”—moderately reliable.

Yaḥyā al-Qaṭṭān would not transmit from him, whereas ʿAbd al-Raḥmān did.

Ibn al-Madīnī deemed him “weak.”

Aḥmad also said, “He was a righteous man. During his brother’s lifetime people would ask him about ḥadīth and he would respond, ‘So long as Abū ʿUthmān is alive, then no.’ ” Aḥmad added, “He used to add names to the chains of transmission and differ from others.”

Al-Nasāʾī said, “He is not strong.”

Ibn Ḥibbān (1) reported that he narrates from Nāfiʿ, from Ibn ʿUmar, a prophetic ḥadīth traced back to the Prophet: “Whoever goes to a fortune-teller …” (2).

(1) Ibn Hibban, al-Majruhin, 2:7. (2) Its full wording, as found in al-Majruhin wal-Duafa, 2:7, reads: “Whoever goes to a soothsayer and asks him, his prayer will not be accepted for forty nights.” This chain of transmission is weak because of the unreliability of Abd Allah b. Umar, yet Muslim also recorded it in his Sahih.
الإِمَامُ، الصَّدُوْقُ، أَبُو عَبْدِ الرَّحْمَنِ القُرَشِيُّ، العَدَوِيُّ، العُمَرِيُّ، المَدَنِيُّ، أَخُو عَالِمِ المَدِيْنَةِ عُبَيْدِ اللهِ بنِ عُمَرَ، وَأَخَوَيه: عَاصِمٍ، وَأَبِي بَكْرٍ. وُلِدَ: فِي أَيَّامِ سَهْلِ بنِ سَعْدٍ، وَأَنَسِ بنِ مَالِكٍ. وَحَدَّثَ عَنْ: نَافِعٍ العُمَرِيِّ، وَسَعِيْدٍ المَقْبُرِيِّ، وَوَهْبِ بنِ كَيْسَانَ، وَالزُّهْرِيِّ، وَأَبِي الزُّبَيْرِ، وَأَخِيْهِ؛ عُبَيْدِ اللهِ بنِ عُمَرَ، وَجَمَاعَةٍ. حَدَّثَ عَنْهُ: وَكِيْعٌ، وَابْنُ وَهْبٍ، وَسَعِيْدُ بنُ أَبِي مَرْيَمَ، وَالقَعْنَبِيُّ، وَإِسْحَاقُ بنُ مُحَمَّدٍ الفَرْوِيُّ، وَأَبُو جَعْفَرٍ النُّفَيْلِيُّ، وَأَبُو نُعَيْمٍ، وَعَبْدُ العَزِيْزِ الأُوَيْسِيُّ، وَأَبُو مُصْعَبٍ الزُّهْرِيُّ، وَعَدَدٌ كَثِيْرٌ. وَكَانَ: عَالِماً، عَامِلاً، خَيِّراً، حَسَنَ الحَدِيْثِ. قَالَ أَحْمَدُ بنُ حَنْبَلٍ: لاَ بَأْسَ بِهِ. وَقَالَ يَحْيَى بنُ مَعِيْنٍ: صُوَيْلِحٌ. وَكَانَ يَحْيَى القَطَّانُ لاَ يُحَدِّثُ عَنْهُ، وَكَانَ عَبْدُ الرَّحْمَنِ يُحَدِّثُ عَنْهُ. وَقَالَ ابْنُ المَدِيْنِيِّ: ضَعِيْفٌ. قَالَ أَحْمَدُ: كَانَ رَجُلاً صَالِحاً، وَكَانَ يُسْأَلُ فِي حَيَاةِ أَخِيْهِ عَنِ الحَدِيْثِ، فَيَقُوْلُ: أَمَا وَأَبُو عُثْمَانَ حَيٌّ فَلاَ. ثُمَّ قَالَ أَحْمَدُ: كَانَ يَزِيْدُ فِي الأَسَانِيْدِ وَيُخَالِفُ. وَقَالَ النَّسَائِيُّ: لَيْسَ بِالقَوِيِّ. وَقَالَ ابْنُ حِبَّانَ (١) : لَهُ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، مَرْفُوْعاً: (مَنْ أَتَى عَرَّافاً ... ) (٢) .
(١) في المجروحين: ٢ / ٧. (٢) ولفظه ابتمامه كما في " المجروحين والضعفاء ": ٢ / ٧: " من أتى عرافا يسأله لم تقبل له صلاة أربعين ليلة ". وهو ضعيف بهذا السند لضعف عبد الله بن عمر. ولكن أخرجه مسلم في " صحيحه ": =

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