I heard Aḥmad ibn Ṣāliḥ say, “I wrote down the ḥadith of Ibn Luhayʿah, transmitted by Abū al-Aswad, on parchment. In those days I used to take notes from our teachers on papyrus sheets, all the while seeking Allah’s guidance. I likewise copied the ḥadith of al-Naḍr ibn ʿAbd al-Jabbār on parchment.

“I then mentioned to him the difference between what had been heard from Ibn Luhayʿah in his early period and what was heard from him later. He replied, ‘Ibn Luhayʿah was a genuine seeker of knowledge, and his transcripts were accurate. I believe Abū al-Aswad copied from a sound manuscript; therefore his narrations are reliable and resemble the reports of the recognized scholars.’⦗1⦘

Ibrāhīm ibn ʿAbd Allāh ibn al-Junayd said, ‘I heard Yaḥyā ibn Maʿīn state, “Ibn Luhayʿah is better than Rishdīn ibn Saʿd, and I myself have written down Ibn Luhayʿah’s ḥadith.”’

The people of Egypt affirm, ‘None of his books ever burned, and Ibn Wahb continued to write from him until the day he died.’

Al-Naḍr ibn ʿAbd al-Jabbār was a prolific transmitter from him and was a trustworthy shaykh. By contrast, Ibn Abī Maryam held a poor opinion of Ibn Luhayʿah; yet when they copied those narrations from him and asked his verdict, he kept silent about Ibn Luhayʿah.

I asked Yaḥyā, ‘Are the auditions of the earlier students and the later students from him the same?’ He replied, ‘Yes, they are exactly the same.’

Al-Ḥāfiẓ Abū al-Qāsim ʿAlī ibn al-Ḥasan records in his History: ‘Ibn Luhayʿah arrived in Syria on campaign with Ṣāliḥ ibn ʿAlī in the year 138 AH. He passed along the coast of Damascus—or perhaps stayed there.’ Al-Quṭrubullī ⦗2⦘ reports this on the authority of al-Wāqidī.