“Ibn Ṣāʿid said: His statement, ‘from Jābir ibn ʿAbd Allāh,’ is an error. The correct version is ‘from Muḥammad ibn Jubayr ibn Muṭʿim.’”

Al-Silafī then narrated it through Ibn Ṣāʿid, from Saʿīd ibn ʿAbd al-Raḥmān and ʿAbd al-Jabbār ibn al-ʿAlāʾ: Sufyān informed us, from ʿAmr, from Muḥammad ibn Jubayr, in mursal form.

I say: Ibn Wahb also said in al-Jāmiʿ (38): “I heard Sufyān ibn ʿUyaynah narrating it from ʿAmr.”

Al-Silafī then narrated it through Ibrāhīm ibn Bashshār: Sufyān ibn ʿUyaynah informed us; ʿAmr ibn Dīnār informed us, from Muḥammad ibn Jubayr ibn Muṭʿim, from his father, attributed to the Prophet. Thus, he added “from his father” to the chain, making it a report with a continuous chain to the Prophet from Jubayr ibn Muṭʿim. Ibrāhīm ibn Bashshār is al-Ramādī. He was a trustworthy memorizer, though he made occasional errors, as stated in al-Taqrīb. He was corroborated by Muḥammad ibn Yūnus al-Jammāl, as recorded by al-Khaṭīb in Tārīkh Baghdād (7/431), where he said: “The preserved version is only from Muḥammad ibn Jubayr.”

I say: In my view, the more likely version is that it is from Jābir, as al-Juʿfī narrated it. He is trustworthy and relied upon in the two Ṣaḥīḥs. Nor was he alone in narrating it such that he should be judged mistaken. Al-Khaṭīb transmitted it through al-Dāraquṭnī: Muḥammad ibn Makhlad narrated to us—from whom alone we heard it—Ibn ʿUlāwah al-Ṣūfī, al-Ḥasan ibn Manṣūr, narrated to us; Sufyān ibn ʿUyaynah narrated it to us in the same manner. Al-Dāraquṭnī said: “Ibn Makhlad alone narrated it from Ibn ʿUlāwah, from Ibn ʿUyaynah; it is known through the narration of Ḥusayn al-Juʿfī from Ibn ʿUyaynah.”

I say: This is an authentic chain of transmission, like the preceding one. Al-Ḥasan ibn Manṣūr was among al-Bukhārī’s teachers in his Ṣaḥīḥ, and Ibn Makhlad—al-ʿAṭṭāʾ al-Dūrī—was a trustworthy memorizer. It is therefore a strong corroboration of al-Juʿfī’s narration, coming through al-Ḥasan ibn Manṣūr. If Saʿīd ibn ʿAbd al-Raḥmān—who is Ibn Ḥassān—and ʿAbd al-Jabbār ibn al-ʿAlāʾ differed from them, as mentioned above, then the two of them possess grounds for preference that are not found with