Die Panikmacher: Die deutsche Angst vor dem Islam Eine by Patrick Bahners

By Patrick Bahners

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39 Ibn Ḥ ajar, Tahdhīb, 6:406; Ibn Abī Ḥ ātim, Taqdima, 241; Baghdādī, Taʾrīkh, 10:406; Abū Khaythama, ʿIlm, 117 (no. 34). 40 Baghdādī, Kifāya, 258, 320; idem, Taʾrīkh, 10:404; Ibn Ḥ ajar, Tahdhīb, 6:404–406; Dhahabī, Tadhkira, 1:170. 41 This corresponds to the results we obtained when analysing Ibn Jurayj’s Zuhrī texts. In sharp contrast to his ʿAt ̣āʾ transmission, we found in the corpus of Zuhrī texts hardly any responsa to Ibn Jurayj’s questions or references to having heard Zuhrī (samāʿ).

If the Zuhrī transmission by Ibn Jurayj is compared to the one by Maʿmar from this point of view, the result is that more than half of all raʾy texts transmitted by Ibn Jurayj have a parallel in Maʿmar’s corpus. , differ only in the choice of words or in the fullness of the text; some texts are completely identical; others deal with a somewhat diverging point of the same legal issue; obvious contradictions are only rarely found. 65 Examples of texts with the same content but different wording are: a) ʿAbd al-Razzāq from Maʿmar from Zuhrī: There is no objection marrying a free [woman] in addition to a slave woman, [but] it is not permitted to marry a slave woman in addition to a free [wife].

Indeed it is also mentioned in biographical literature that Ibn Jurayj had personal contacts with Zuhrī. He was not one of his regular students, however. This latter fact does not exclude the possibility that he “heard” from him occasionally or asked him questions, maybe during one of Zuhrī’s stays in Mecca for the ḥ ajj. This explains the occasional responsa to Ibn Jurayj’s answers. It would be unwarranted to regard Ibn Jurayj as unreliable or as a forger only because of a a few cases of contradiction between the information he is giving about his mode of transmission and the biographical information preserved about him.

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