was a traditionist, one of ʿĀrim’s circle and his contemporaries; he journeyed with his son ʿUmar through the various provinces.

ʿUmar narrated from: ʿĪsā ibn Ḥammād Zughbah; Bishr ibn Muʿādh al-ʿAqadī; ʿAmr ibn ʿAlī al-Fallās; Muḥammad ibn Muʿāwiyah—the maternal uncle of al-Dārimī; Aḥmad ibn ʿAbdah al-Ḍabbī; Abū al-Ashʿath Aḥmad ibn al-Miqdām; Bundār; and others of their rank.

Those who transmitted from him include: Muḥammad ibn Muḥammad ibn Ṣābir; Muḥammad ibn Bakr al-Dahqān; Muḥammad ibn Aḥmad ibn ʿImrān al-Shāshī; Muḥammad ibn ʿAlī al-Muʾaddib; Muʿammar ibn Jibrīl al-Karmanī; Aʿyan ibn Jaʿfar al-Samarqandī; ʿĪsā ibn Mūsā al-Kisāʾī; and many others.

When he reached Egypt, he arrived just as the funeral of the ḥāfiẓ Aḥmad ibn Ṣāliḥ was taking place; he joined the funeral procession and sorrowed over having missed the chance to meet him.

Abū Saʿd al-Idrīsī said: “He was virtuous, upright, and firmly reliable in ḥadīth; he exerted the utmost effort in seeking reports and travelling for them.”

I say: No narration of his has come down to me with an elevated chain, yet—despite his truthfulness—he alone relates a singular report with a sound isnād. He said:

“ʿAbbās ibn al-Walīd al-Khallāl informed us; Marwān ibn Muḥammad narrated to us; Muʿāwiyah ibn Sallām narrated to us, from Yaḥyā ibn Abī Kathīr, from Abū Naḍrah, from Abū Saʿīd, traced back to the Prophet: ‘Allah has added to your prescribed prayers a prayer that is better for you than red camels: it is the two rakʿahs before the dawn prayer.’” (1)