By Harald Motzki
The reviews gathered during this quantity express that by means of cautious research of the texts and the chains of transmission, the heritage of Muslim traditions will be reconstructed with a excessive measure of chance and their historicity assessed afresh.
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Extra resources for Analysing Muslim Traditions (Islamic History and Civilization)
This is corroborated by the fact that the story is also reported from other people. 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.
46 This occurs, however, only in collective quotations in which other earlier authorities are mentioned besides Zuhrī. h. ) Medinan tābiʿūn are to be found in Yaḥ yā ibn Yaḥ yā’s recension of the Muwaṭtạ ʾ in large numbers. They take the following form: [Yaḥ yā ibn Yaḥ yā] transmitted to me from Mālik that he had been told (balaghahu) that al-Qāsim ibn Muḥ ammad . 47 Mālik, Muwaṭtạ ʾ, 29:33. Mālik, Muwaṭtạ ʾ, 28:19. Such traditions are lacking generally in Shaybānī’s version of the Muwaṭtạ ʾ.
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.