Shuʿayb.

Then Ibn Ḥammād added—echoing what others had also said—“He (Nuʿaym) used to invent ḥadiths in order to ‘support the Sunnah,’ as well as anecdotes from the scholars attacking Abū So-and-so (1); this is sheer falsehood.”

Ibn ʿAdī replied: “Ibn Ḥammād himself is under suspicion in what he alleges, because of his harsh stance toward the proponents of rational opinion (2).”

Ibn Ḥammād said to me: “Nuʿaym fabricated a ḥadith attributed to ʿĪsā ibn Yūnus, from Ḥarīz ibn ʿUthmān—i.e., on the issue of opinion.”

Abū ʿUbayd al-Ājurrī reported from Abū Dāwūd that nearly twenty ḥadiths transmitted by Nuʿaym ibn Ḥammād and traced back to the Prophet ﷺ have no sound basis.

Al-Nasāʾī said: “He is not reliable,” and on another occasion, “Weak” (3).

The ḥadith master Abū ʿAlī al-Naysābūrī said: “I heard Abū ʿAbd Allāh al-Nasāʾī praise Nuʿaym ibn Ḥammād—his merit, his precedence in knowledge and learning, and his acquaintance with the Sunnah. Yet when he was asked whether Nuʿaym’s narrations should be accepted, he replied: ‘He has too many reports in which he stands alone, uncorroborated by the well-known imams, and therefore belongs to the class of narrators whose ḥadith is not taken as evidence.’”

Ibn Ḥibbān listed him in al-Thiqat, commenting: “At times he erred and became confused.”

I (the author) say: No one is permitted to cite his ḥadith as proof. He even compiled a book entitled Al-Fitan, in which he included remarkable oddities and objectionable reports.

And Ibn ʿAdī, after presenting the strange material narrated from him, went on to say: “He was one of those who—”