from him, he would sometimes disguise the chain, saying, “A person whom I do not suspect informed me.” Consequently, you will find that al-Shāfiʿī never declared him reliable; he merely held that the man was not accused of deliberate fabrication. Yet al-Shāfiʿī did concede that he was a Qadari, and he forbade Ibn ʿUyaynah to record anything from him.

Abū Hammām al-Sakūnī said, “I heard Ibrāhīm ibn Abī Yaḥyā insulting some of the early generations.”

Bishr ibn ʿUmar reported, “Mālik forbade me to narrate from Ibrāhīm ibn Abī Yaḥyā. I asked, ‘Is it because of his Qadari stance that you forbid me?’ He replied, ‘No; it is because his ḥadith itself is worthless.’”

Qāḍī Hārūn ibn ʿAbd Allāh al-Zuhrī related: “Ibrāhīm ibn Saʿd told us, ‘While we were seeking ḥadith we used to call Ibrāhīm ibn Abī Yaḥyā “Khurāfah” (a fanciful tale).’”

Sufyān ibn ʿAbd al-Malik said, “I asked Ibn al-Mubārak, ‘Why have you abandoned the ḥadith of Ibrāhīm ibn Abī Yaḥyā?’ He replied, ‘He openly professed the Qadari doctrine, and he practiced tadlīs (concealing his transmitters).’”

Ibrāhīm ibn Muḥammad ibn ʿArʿarah reported, “I heard Yaḥyā al-Qaṭṭān say: I asked Mālik about Ibrāhīm ibn Abī Yaḥyā, ‘Is he trustworthy in ḥadith?’ He said, ‘No, nor in his religion.’”

Aḥmad ibn Ḥanbal narrated—from al-Muʿayṭī, from Yaḥyā ibn Saʿīd—who said, “We used to accuse him, meaning Ibn Abī Yaḥyā, of lying.” Aḥmad then remarked, “A Qadari, a Jahmi—every calamity is found in him. The scholars abandoned his ḥadith, although his father is reliable.”

ʿAbbās related from Ibn Maʿīn that he said, “He is a Rāfiḍi and a Qadari.” On another occasion he said, “He is a liar.” Abū Dāwūd expressed a similar judgment.