Ibn ʿAdī said, “In my judgment there is no harm in him. Al-Bukhārī even relied on him in his collection of authentic traditions (1), and he possesses sound ḥadiths.

He transmitted a set of reports from Nāfiʿ on the authority of Ibn ʿUmar.

He also narrates traditions from Hilāl ibn ʿAlī, from ʿAbd al-Raḥmān ibn Abī ʿAmrah, from Abū Hurayrah. In addition, he relates from the rest of the elders of Medina both straightforward reports and rarities.

Among those who transmitted from him is Zayd ibn Abī Unaysah.

I (the author) say: he never travelled in search of ḥadith.

Among the reports unique to him is what he narrates from Ibn Ṭuwālah, from Saʿīd ibn Yasār, from Abū Hurayrah, who said:

The Messenger of Allah ﷺ said, “Whoever learns knowledge that is to be sought for Allah’s sake, yet uses it only to obtain some worldly gain, shall not even smell the fragrance of Paradise.”

This was recorded by Abū Dāwūd (2).

Al-Dāraqutnī said, “Scholars differ concerning Fulayḥ, yet there is no problem with him.”

Al-Sājī remarked, “The gravest thing ever alleged against him is what has been reported from Ibn Maʿīn—through Abū Kāmil—who said, ‘We used to suspect him because he would speak disparagingly of some of the Companions.’” (3)

Saʿīd ibn Manṣūr said, “He died in the year 168 AH.”

Abū ʿAbd Allāh Muḥammad ibn ʿAbd al-Salām ibn al-Muṭahhir al-Tamīmī informed us at the foot of Mount Qāsiyūn in the year 94, on the authority of ʿAbd al-Muʿizz ibn Muḥammad; Tamīm ibn Abī Saʿīd informed us; Muḥammad ibn ʿAbd al-Raḥmān informed us; Abū ʿAmr ibn Ḥamdān informed us; Abū—