It also contains Ibrahim b. Muhammad b. Jubayr b. Mutim, whose reliability is unknown, as stated in Lisan al-Mizan. A fourth chain runs: Uthman b. Abi Sulayman → Nafiʿ b. Jubayr → Jubayr, in a longer wording; al-Tabarani recorded it in al-Kabir with an authentic isnad. In another report preserved by al-Bukhari, Jubayr says: “When the Prophet reached the verse, ‘Am khuliqu min ghayri shayʾin am hum al-khaliqun. Am khalaqu al-samawati wa-l-arda bal la yuqinun. Am ʿindahum khazaʾinu rabbika am hum al-musaytirun’ (‘Were they created from nothing, or are they the creators? Or did they create the heavens and the earth? Rather, they are uncertain. Or do they possess the treasuries of your Lord, or are they in control?’), my heart almost flew.” Al-Hafiz (Ibn Hajar) comments: “From this it is understood that he began the recitation from the beginning of the surah, and the context indicates that he read it to the end.” Another version in al-Bukhari adds: “That was the first time faith took root in my heart.” Al-Hafiz remarks: “This is cited as evidence that material a narrator received while still an unbeliever—or even flagrantly sinning—may be transmitted validly once he attains uprightness.” The hadith thus shows that the Maghrib prayer is not restricted to the short chapters of al-Mufassal, as is commonly thought; rather, it is sometimes recommended to recite the longer chapters of al-Mufassal and even passages longer than that, as will appear later in the book. This was the position of Imam al-Shafiʿi and others, whereas Malik and most of our scholars disagreed. Al-Tirmidhi (2/113) reports: “Al-Shafiʿi said—and he related that Malik disliked reciting long surahs such as at-Tur and al-Mursalat in Maghrib. Al-Shafiʿi said, ‘I do not dislike that; indeed I recommend reciting these surahs in Maghrib.’” Al-Hafiz further notes: “Al-Baghawi transmits the same view from al-Shafiʿi in Sharh al-Sunnah. The settled opinion among the Shafiʿis, however, is that there is neither disapproval nor special recommendation on this point.”