Ḥabīb and of Saʿīd ibn Ḥassān. Their reports are frequently conflated in the circles of jurists, to the point that most of them are unaware that they are dealing with two different men. On occasion a narration from one of them contradicts a narration from the other, whereupon the scholars say, “There is a discrepancy in what is reported from Ibn Nāfiʿ.”

Even after the distinction between the two had been clarified, a notable Andalusian shaykh still fell into a grave error regarding them. He claimed (1) that one of the pair was the son of Nāfiʿ, the freedman of Ibn ʿUmar; in reality, ʿAbd Allah ibn Nāfiʿ al-ʿUmarī was an early teacher who is mentioned alongside Ibn Abī Dhīb and the like.

I say: The hadith of ʿAbd Allah al-Ṣāʾigh is found in the six canonical collections except for Ṣaḥīḥ al-Bukhārī. He was one of the freedmen of Banū Makhzūm.

He was born a little after 120 AH.

Among those from whom he transmitted were: Muḥammad ibn ʿAbd Allah ibn Ḥasan—the one who led the uprising in Medina and was killed (2); Usāma ibn Zayd al-Laythī; Mālik ibn Anas; Ibn Abī Dhīb; Sulaymān ibn Yazīd al-Kaʿbī, the companion of Anas; Kathīr ibn ʿAbd Allah ibn ʿAwf; Dāwūd ibn Qays al-Farraʾ; and many others.

He was not especially wide-ranging in hadith, but he excelled in jurisprudence.

Those who narrated from him include: Muḥammad ibn ʿAbd Allah ibn Numayr, Aḥmad ibn Ṣāliḥ, Suḥnūn ibn Saʿīd, Salamah ibn Shabīb, al-Ḥasan ibn ʿAlī al-Khallāl, Yūnus ibn ʿAbd al-Aʿlā, Muḥammad ibn ʿAbd Allah ibn ʿAbd al-Ḥakam, al-Zubayr ibn Bakkār, Aḥmad ibn al-Ḥasan al-Tirmidhī, and a number of others.