Analysing Muslim Traditions (Islamic History and by Harald Motzki

By Harald Motzki

The experiences accrued during this quantity convey that by way of cautious research of the texts and the chains of transmission, the historical past of Muslim traditions could be reconstructed with a excessive measure of chance and their historicity assessed afresh.

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The texts which contain Zuhrī’s raʾy are fewer, but nevertheless noticeable in number (42%). The raʾy appears, in most cases, in the form of sayings (dicta) and seldom as answers (responsa). In striking contrast to Ibn Jurayj’s responsa transmitted from ʿAt ̣āʾ, where Ibn Jurayj often asks the questions himself, his responsa transmitted from Zuhrī are only exceptionally of that type. Among Ibn Jurayj’s traditions transmitted from Zuhrī, ʿUrwa ibn al-Zubayr is the most important informant of Zuhrī.

Apart from Zuhrī, Ibn Jurayj transmits it from the ʿIrāqī scholar ʿAbd al-Karīm [al-Jazarī], who had been for some time a student of Ibn al-Musayyab’s, and from the Meccan scholar ʿAmr [ibn Dīnār], who likewise had contacts with the Medinan fuqahāʾ, but Ibn Jurayj does not give the informants from whom these scholars obtained the tradition. Maʿmar quotes it in a short form through his Baṣran colleague Ayyūb [ibn Abī Tamīma] from the latter’s teacher ʿAbd al-Razzāq, Muṣannaf, 6:10540. See above p.

The extension to the hypothetical cases of whether consummation occurred or not and the questions of how to deal with the waiting periods and whether remarriage is possible may be the result of the discussion that took place afterwards among the fuqahāʾ who transmitted the case. We cannot be certain whether the concrete case was really solved by the second caliph in the form reported, since none of the transmitters was an eyewitness. But the possibility that ʿUmar dealt with such a case cannot be ruled out.

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