Ibn Ḥibbān mentioned him in al-Ḍuʿafāʾ and said (2/269):

“He narrated from Ibn al-Munkadir, Nāfiʿ, and al-Zuhrī. He was among those who narrated fabricated reports from reliable narrators. It is not permissible to mention him in books except in order to impugn him.”

Al-Suyūṭī did well when he included the hadith in al-Jāmiʿ al-Ṣaghīr, reporting it from al-Ṭabarānī on the authority of Jābir and from al-Bazzār on the authority of ʿĀʾishah. Al-Manāwī was correct in declaring al-Bazzār’s chain defective because of that liar. But he erred in declaring Jābir’s hadith defective when he said in al-Fayḍ:

“Ismāʿīl … al-Azdī said: ‘Rejected in hadith,’ even though Ibn Ḥibbān declared him trustworthy!”

I think that had he consulted Ismāʿīl’s biography in al-Tahdhīb, seen the many who narrated from him—including some hadith masters—and noted al-Ḥāfiẓ’s declaration that he was truthful and his denunciation of the aforementioned statement by al-Azdī—had he considered all of this, he would not have fallen into this error, by which, it seems, Shaykh al-Ghumārī was misled. Thus, he did not include the hadith in what he called al-Kanz al-Thamīn, a work containing many weak hadiths, some of them fabricated, as I have demonstrated regarding many of them in al-Ḍaʿīfah and elsewhere. Yet one who claims to have studied under him—the one known as al-Saqqāf—turns a blind eye to all of this, mentioning not a single theological, hadith-related, or juridical error of his, despite their abundance! Meanwhile, fair-minded people see that he has devoted himself to refuting al-Albānī through baseless slander and false accusations, which has led them to feel that there is more to the matter than meets the eye. May Allah guide him if he is astray and seeks guidance from Allah; and may Allah break his back if he is a hypocrite seeking to scheme and plot against Islam and the Muslims. Allah has spoken the truth: “They plotted, and Allah plotted; and Allah is the best of planners.”

Then it seems that al-Manāwī later came to recognize his error, for he said in al-Taysīr, which he composed after al-Fayḍ:

“Its chain is good.” Allah, Most High, knows best.