Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

language, and other works besides that; in all he composed twenty-odd books (1).

Those who transmitted hadith from him include: Nasr ibn Dawud, Abu Bakr al-Saghani, Ahmad ibn Yusuf al-Taghlibi, al-Hasan ibn Mukram, Abu Bakr ibn Abi al-Dunya, al-Harith ibn Abi Usamah, Ali ibn Abd al-Aziz al-Baghawi, Muhammad ibn Yahya al-Marwazi, Abd Allah ibn Abd al-Rahman al-Darimi, Abbas al-Duri, Ahmad ibn Yahya al-Baladhuri, and others.

Ibn Saʿd (2) said: “Abu ʿUbayd was a tutor, a man of grammar and Arabic, dedicated to the study of hadith and fiqh. He served as qadi of Tarsus during the governorship of the emir Thabit ibn Nasr al-Khuzaʿi (3) and remained in his service and that of his son. He later came to Baghdad, where he explained the obscure terms found in hadith, authored books, related traditions, and performed the pilgrimage. He passed away in Mecca in the year 224 AH.”

Abu Saʿid ibn Yunus said in his History: “Abu ʿUbayd came to Egypt with Yahya ibn Maʿin in 213 AH and wrote down traditions there (4).”

Ali ibn Abd al-Aziz said: “He was born in Herat, and his father had been a slave belonging to one of its residents.”

He also oversaw the affairs of the Azd (5).

Abd Allah ibn Jaʿfar ibn Durustawayh the grammarian said: “Among the scholars of Baghdad who were both hadith experts and grammarians in the Kufan school, and transmitters of linguistic lore and rare expressions from—”

(1) See his works listed in al-Fihrist, p. 78; Muʻjam al-udaba, 16/260; and Inbaʾ al-ruwat, 3/22. (2) Cited in al-Tabaqat al-kubra, 7/355. (3) This took place in the year 192 AH. (4) Tahdhib al-kamal, fol. 1110. (5) Tarikh Baghdad, 12/404.
اللِّسَانِ) ، وَغَيْرُ ذَلِكَ، وَلَهُ بِضْعَةٌ وَعِشْرُوْنَ كِتَاباً (١) . حَدَّثَ عَنْهُ: نَصْرُ بنُ دَاوُدَ، وَأَبُو بَكْرٍ الصَّاغَانِيُّ، وَأَحْمَدُ بنُ يُوْسُفَ التَّغْلِبِيُّ، وَالحَسَنُ بنُ مُكْرَمٍ، وَأَبُو بَكْرٍ بنُ أَبِي الدُّنْيَا، وَالحَارِثُ بنُ أَبِي أُسَامَةَ، وَعَلِيُّ بنُ عَبْدِ العَزِيْزِ البَغَوِيُّ، وَمُحَمَّدُ بنُ يَحْيَى المَرْوَزِيُّ، وَعَبْدُ اللهِ بنُ عَبْدِ الرَّحْمَنِ الدَّارِمِيُّ، وَعَبَّاسٌ الدُّوْرِيُّ، وَأَحْمَدُ بنُ يَحْيَى البَلاَذُرِيُّ، وَآخَرُوْنَ. قَالَ ابْنُ سَعْدٍ (٢) : كَانَ أَبُو عُبَيْدٍ مُؤَدِّباً، صَاحِبَ نَحْوٍ وَعَرَبِيَّةٍ، وَطَلَبٍ لِلْحَدِيْثِ وَالفِقْهِ، وَلِيَ قَضَاءَ طَرَسُوْسَ أَيَّامَ الأَمِيْرِ ثَابِتِ بنِ نَصْرٍ الخُزَاعِيِّ (٣) ، وَلَمْ يَزَلْ مَعَهُ وَمَعَ وَلَدِهِ، وَقَدِمَ بَغْدَادَ، فَفَسَّرَ بِهَا غَرِيْبَ الحَدِيْثِ، وَصَنَّفَ كُتُباً، وَحَدَّثَ، وَحَجَّ، فَتُوُفِّيَ بِمَكَّةَ، سَنَةَ أَرْبَعٍ وَعِشْرِيْنَ. وَقَالَ أَبُو سَعِيْدٍ بنُ يُوْنُسَ فِي (تَارِيْخِهِ) : قَدِمَ أَبُو عُبَيْدٍ مِصْرَ مَعَ يَحْيَى بنِ مَعِيْنٍ، سَنَةَ ثَلاَثَ عَشْرَةَ وَمائَتَيْنِ، وَكَتَبَ بِهَا (٤) . وَقَالَ عَلِيُّ بنُ عَبْدِ العَزِيْزِ: وُلِدَ بِهَرَاةَ، وَكَانَ أَبُوْهُ عَبْداً لِبَعْضِ أَهْلِهَا. وَكَانَ يَتَوَلَّى الأَزْدَ (٥) . قَالَ عَبْدُ اللهِ بنُ جَعْفَرِ بنِ دُرُسْتَوَيْه النَّحْوِيُّ: وَمِنْ عُلَمَاءِ بَغْدَادَ المُحَدِّثِيْنَ النَّحْوِيِّينَ عَلَى مَذْهَبِ الكُوْفِيِّيْنَ، وَرُوَاةِ اللُّغَةِ وَالغَرِيْبِ عَِنِ
(١) انظر مصنفاته في " الفهرست " ص ٧٨، و" معجم الأدباء " ١٦ / ٢٦٠، و" إنباه الرواة " ٣ / ٢٢. (٢) في " الطبقات الكبرى " ٧ / ٣٥٥. (٣) وذلك في سنة (١٩٢) هـ. (٤) " تهذيب الكمال " لوحة ١١١٠. (٥) " تاريخ بغداد " ١٢ / ٤٠٤.

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