- "He forbade two types of gatherings and two types of clothing. As for the gatherings: sitting between the shade and the sun, and the other gathering: sitting wrapped in a garment that exposes your private parts. As for the clothing: one is praying in a garment without draping it over your shoulders. The other is praying in trousers without a cloak over you." It was recorded by al-Ḥākim in "al-Mustadrak" (4/272) and Ibn ʿAdī in "al-Kāmil" (4/329-330) through the route of Abū Thumaylah: ʿUbayd Allāh ibn ʿAbd Allāh al-ʿAtakī narrated to me, ʿAbd Allāh ibn Buraydah narrated to me from his father (raḍiya Allāhu ʿanhu) who said: and he mentioned it as a marfūʿ ḥadīth. Ibn ʿAdī included it in the biography of Abū al-Munīb, mentioning the disagreement about him, and he narrated several ḥadīths for him, then said: "He has other than what I mentioned, and in my view, there is no harm in him." I say: This is what can be concluded from their disagreement about him, that his ḥadīth is ḥasan if it does not contradict, ṣaḥīḥ if it agrees with the trustworthy narrators, and this is what al-Dhahabī alludes to in "al-Kāshif": "Ibn Maʿīn and others considered him reliable, and al-Bukhārī said: he has odd narrations." And in "al-Mughnī," it is added: "Abū Ḥātim criticized al-Bukhārī for including him among the weak narrators." Al-Ḥāfiẓ said: "Truthful but makes mistakes." As for al-Ḥākim, he remained silent about him, and I do not know why
- " نهى عن مجلسين وملبسين، فأما المجلسان: فجلوس بين الظل والشمس، والمجلس الآخر: أن تحتبي في ثوب يفضي إلى عورتك، والملبسان: أحدهما: أن تصلي في ثوب ولا توشح به. والآخر: أن تصلي في سراويل ليس عليك رداء ". أخرجه الحاكم في " المستدرك " (٤ / ٢٧٢) وابن عدي في " الكامل " (٤ / ٣٢٩ - ٣٣٠) من طريق أبي ثميلة: حدثني أبو المنيب عبيد الله بن عبد الله العتكي حدثني عبد الله بن بريدة عن أبيه ﵁ قال: فذكره مرفوعا. أوردها ابن عدي في ترجمة أبي المنيب هذا، وذكر الخلاف فيه، وساق له أحاديث ثم قال: " وله غير ما ذكرت، وهو عندي لا بأس به ". قلت: وهذا هو الذي يتخلص من خلافهم فيه، أنه حسن الحديث إذا لم يخالف، صحيح الحديث إذا وافق الثقات، وهو الذي يشير إليه قول الذهبي في " الكاشف ": " وثقه ابن معين وغيره، وقال البخاري: عنده مناكير ". وزاد في " المغني ": " وأنكر أبو حاتم على البخاري إدخاله في الضعفاء ". وقال الحافظ: " صدوق يخطىء ". وأما الحاكم فسكت عنه، ولا أدري لم؟