Salamah died in 62 AH, according to the more correct view, and al-Shaʿbi was born around the year 20. Thus, he was her contemporary and lived through a considerable portion of her lifetime. As for al-Hafiz’s statement following the above:

“Ali ibn al-Madini said in his book al-ʿIlal: ‘Al-Shaʿbi did not hear from Umm Salamah; accordingly, the hadith is interrupted.’”

I think this is based on requiring proof that the two narrators met—a requirement that al-Bukhari adopts in his Sahih for establishing a connected chain. Perhaps he received this view from his shaykh, Ibn al-Madini. The majority, however, are content with establishing contemporaneity, and that has been established here, as stated above. Added to this is what is mentioned in al-Shaʿbi’s biographical notice: “He heard from forty-eight Companions. He was two years older than Abu Ishaq, and Abu Ishaq was two years older than Abd al-Malik. Al-Shaʿbi scarcely ever omitted an intermediary in a report unless it was authentic.”

Al-Hafiz cited this in al-Tahdhib, reporting it from al-ʿIjli, and endorsed it.

Perhaps it was for this reason—I mean al-Hafiz—that he prefaced his discussion of the hadith’s sources by saying:

“A good hadith.”

Otherwise, in view of his ruling that it is interrupted, he ought to have said:

“A weak hadith.” Allah knows best.

Second: Shuʿbah ibn al-Hajjaj. Al-Tayalisi said in his Musnad (224/1607):

“Shuʿbah narrated it to us through the same chain.”

Through him, it was recorded by Abu Dawud (5/327/5094), al-Nasa’i in ʿAmal al-Yawm wa al-Laylah (no. 86), Ahmad (6/321–322), and al-Tabarani in his Muʿjam (no. 726)