I said: and with this; he is supported by al-Ḥākim from the ḥāfiẓ ʿUthmān ibn Saʿīd al-Dārimī. I have also found a strong corroborating report for the second part of the ḥadīth of the chapter, attributed to Ibn ʿAbbās (raḍiya Allāhu ʿanhu), who said: "There were ten generations between Noah and Adam, all of them following a sharīʿah of truth; then they differed, so Allāh sent the prophets as bringers of good tidings and warners. He said: and likewise it is in the recitation of ʿAbdullāh: (The people were one community, then they differed)." It was recorded by al-Ṭabarī in his "Tafsīr" (2/194), and by al-Ḥākim (2/546-547) who said: "Authentic according to the criteria of al-Bukhārī." al-Dhahabī agreed with him. I said: I had previously extracted this ḥadīth from a manuscript source under number (2668), and from other printed sources, some of which did not include the second part of the ḥadīth of the chapter. Therefore, I decided to highlight it here and present it separately, and to strengthen it with this authentic corroboration from Ibn ʿAbbās; for although it is a marfūʿ narration, it is elevated in understanding, as it is in the explanation of the verse: (The people were one community, and Allāh sent the prophets as bringers of good tidings and warners) (al-Baqarah: 213), especially since it is narrated by the interpreter of the Qurʾān, ʿAbdullāh ibn ʿAbbās (raḍiya Allāhu ʿanhu), and it contains what confirms its elevation, which is his saying: "and likewise it is in the recitation of ʿAbdullāh..." meaning: ʿAbdullāh ibn Masʿūd (raḍiya Allāhu ʿanhu). It contains an important benefit; which is that the people were initially one community upon pure tawḥīd, then shirk emerged among them, contrary to the claim of some philosophers and atheists that the original state was shirk and then tawḥīd emerged! This ḥadīth and others, which are explicit in the prophethood of their father Adam (ʿalayhi al-salām), refute their claim, along with other evidence, some of which I have mentioned in