The first is that he deemed its chain of transmission good through Shahr ibn Ḥawshab, yet overlooked the fact that its chain through Thābit is authentic and firmly established.

The other is that he treated it as corroboration for Ibn ʿUmar’s hadith recorded by Ibn Ḥibbān (Mawārid, 167), which reads: “Whoever goes to bed in a state of ritual purity has an angel spend the night in his inner garment ...” Yet it contains nothing found in this hadith apart from the merit of one who goes to bed in a state of purity. It is therefore an inadequate corroborating report, as I explained in my documentation of hadith 2539.

Al-Mundhirī likewise overlooked the first point, for he mentioned it only through Shahr, despite attributing it to Abū Dāwūd, al-Nasāʾī, and Ibn Mājah. He assumed that the narrations of the first two were like Ibn Mājah’s narration, being only through Shahr. Nevertheless, he indicated that the hadith was strengthened by introducing it with the term “ʿan” (“from”). Al-Ḥāfiẓ likewise regarded it as strong by remaining silent about it in al-Fatḥ (11/109), attributing it to the three aforementioned compilers without discussing the status of its chain of transmission. *

3289 — (There were ten generations between Adam and Noah, and ten generations between Noah and Abraham.)

Al-Ḥākim (2/262), al-Ṭabarānī in al-Muʿjam al-Kabīr (8/139–145), and in al-Muʿjam al-Awsaṭ (1/24/2/398, according to my numbering) narrated it through Abū Tawbah al-Rabīʿ ibn Nāfiʿ al-Ḥalabī, who said: Muʿāwiyah ibn Salām narrated to us; Zayd ibn Salām told me that he heard Abū Salām say: Abū Umāmah (may Allah be pleased with him) told me that a man said: “O Messenger of Allah, was Adam a prophet?” He replied: “Yes: a prophet, taught and spoken to by Allah.”