I said: and he followed al-Hadām, and this from him is contrary to his usual practice and demolition, for he tends to adopt the worst said about the narrator, even if it is less likely, and here it is quite the opposite, for the predominant view regarding this Abū Shaybah is that he is abandoned, as in "al-Kāshif" and "al-Taqrīb" and others, so what could be the reason, I wonder? The answer: it is imitation when the matter does not concern him, otherwise he would strive, even if it contradicted the eminent imams! And what confirms what I mentioned is that he missed that the narrator from him, Jabbārah ibn al-Mughallis, is also weak as stated by al-Dhahabī and al-ʿAsqalānī, and some even accused him of lying. Thus, the isnād is very weak and cannot be used as evidence. And what further confirms this is that what is preserved from Mujāhid is mursal, as reported by Ibn Jarīr in "Tafsīr" (10/104) through the route of ʿĪsá from Ibn Abī Najīḥ from Mujāhid regarding the words of Allāh: * "Grant me leave and do not put me to trial" *. He said: the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: "March to Tabūk and you will gain the daughters of the yellow and the women of the Romans." So the elder said: Grant us leave, and do not put us to trial with the women. I said: and this isnād is authentic mursal from Mujāhid, and it is a strong corroboration for the ḥadīth of Ibn ʿAbbās, for he is among his students, those who received tafsīr from him, and Ibn Abī Najīḥ's name is ʿAbdullāh, al-Dhahabī said in "al-Mīzān": "The one of tafsīr, he took from Mujāhid and ʿAṭāʾ, and he is among the reliable imams." And Yaḥyá al-Qaṭṭān said: he did not hear all of the tafsīr from Mujāhid, but all of it from al-Qāsim ibn Abī Bazzah. I said: and this al-Qāsim is trustworthy, relied upon by the two Shaykhs. And al-Mizzī mentioned in the biography of Ibn Abī Najīḥ that the two Shaykhs reported from him about Mujāhid