[And I shall cite it, God Almighty willing, in a book other than this, with its routes and chains of transmission, and the statements of the Imams regarding the reliability of its narrators and the authenticity of its transmitters, in a manner that leaves no way to repel or reject it except by way of stubbornness, and no way to impugn its authenticity except by way of obstinacy] (1).
38- And al-Shāfiʿī said: The hadith is upon its apparent meaning, so if it bears multiple meanings, then that which most resembles its apparent meaning is most appropriate for it (2).
And to what al-Shāfiʿī said we subscribe regarding this, and regarding other verses
Moreover, the Mawquf has no room for opinion in it.
And the Mursal is a proof according to the generality of the scholars in early times, and the one who connected it is more retentive of the connection than the one who transmitted it as Mursal.
b- And ʿAbd Allāh is a senior Successor (Tabi'i). Shuʿba and ʿAbd al-Raḥmān b. Mahdī used him as proof in this hadith, and they are who they are; their narration is an authentication and declaration of trustworthiness, as is known from their condition, and they are among the senior Imams of this field.
Ibn Abī Ḥātim mentioned him according to his rule regarding the Successors, and Ibn Ḥibbān mentioned him in al-Thiqāt, and al-Ḍiyāʾ authenticated for him, as you have seen.
And what some of them claimed that no one narrated from him other than Abū Isḥāq — intending his anonymity — is refuted by what Ibn Abī Ḥātim explicitly stated in his biography (5/45) that he narrated from Jābir b. ʿAbd Allāh, may God be pleased with them both, and Yūnus b. Abī Isḥāq narrated from him.
c- And al-Bazzār indicated after his narration that the hadith of Jubayr, may God be pleased with him, is a supporting witness for it).
