as for the attribution by al-Ḥāfiẓ in "al-Fatḥ" (8/514) to Ibn Ḥibbān and al-Ḥākim, I think it is nothing but an error. Al-Haythamī said in "al-Majmaʿ" (7/89): "It was narrated by Aḥmad and al-Bazzār, and the men of Aḥmad are the men of the authentic [collections]." There is a sound corroborating narration from Abū Hurayrah (raḍiya Allāhu ʿanhu) regarding the story of Jibrīl's (ʿalayhi al-salām) coming and his questioning about faith, Islam, excellence, and the Hour. It was narrated by the two Shaykhs, Ibn Ḥibbān (1/188/159), and others, and it is referenced in "al-Irwāʾ" (1/32/3). Another corroboration comes from the ḥadīth of ʿAbdullāh ibn ʿUmar with the wording: "The keys of the unseen are five..." the ḥadīth. It was recorded by al-Bukhārī (1039), Ibn Ḥibbān (1/144/70 and 7/647/6101), and Aḥmad (2/24, 52, and 58) through the route of ʿAbdullāh ibn Dīnār from him. Sālim ibn ʿAbdullāh followed him from ʿAbdullāh with it. It was recorded by Aḥmad (2/122). Its chain is sound according to the criteria of the two Shaykhs. This ḥadīth from Ibn ʿUmar was mentioned by al-Haythamī in "Mawārid al-Ẓamʾān ilā Zawāʾid Ibn Ḥibbān" (434/1754 and 1755), and it is not according to his criteria as you can see. (Note): In the chain of the ḥadīth of the translation, which is authenticated by those scholars: al-Ḍiyāʾ al-Maqdisī, al-Suyūṭī, and likewise Ibn Kathīr, there is a clear and strong refutation of that pseudo-scholar who corrupted the book "Riyāḍ al-Ṣāliḥīn" by al-Nawawī, altering and changing it, and removing dozens of authentic ḥadīths claiming they were weak, appending them to his "Riyāḍ" with justifications weaker than a spider's web. Among these is his weakening (p. 560) of two authentic ḥadīths narrated by Aḥmad also from ʿAbdullāh ibn Buraydah from his father, under the pretext..