By Harald Motzki
The reports amassed during this quantity convey that by means of cautious research of the texts and the chains of transmission, the heritage of Muslim traditions should be reconstructed with a excessive measure of chance and their historicity assessed afresh.
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Extra info for Analysing Muslim Traditions (Islamic History and Civilization)
Abd al-Razzāq, Muṣannaf, 6:10544. 91 This name was probably lost, as the context of the traditions show. 92 ʿAbd al-Razzāq, Muṣannaf, 6:10538. 93 For Ṭ alḥa ibn ʿUbayd Allāh, one of the prominent Companions, see W. Madelung, “Ṭ alḥa b. ” 94 For this scholar and the problems of identification see Motzki, Die Anfänge der islamischen Jurisprudenz, 202–204; The Origins of Islamic Jurisprudence, 226–231. 95 ʿAbd al-Razzāq, Muṣannaf, 6:10541. Ibn Saʿd mentions a man called Ṭ ulayḥa al-Asadī in his Ṭ abaqāt, but gives no further information about him.
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. In that function he clearly outdoes other Medinan scholars such as Abū Salama ibn ʿAbd al-Raḥ mān, Sālim ibn ʿAbd Allāh ibn ʿUmar, ʿUbayd Allāh ibn ʿAbd Allāh ibn ʿUtba, Sulaymān ibn Yasār and others.
He died in 150/767. This information derived from Muslim biographical literature is corroborated by what we found 35 The biographical information about him has been mainly taken from the following works: Ibn Saʿd, Ṭ abaqāt, 5:361–362; 7/2:163; Khalīfa ibn Khayyāṭ, Ṭ abaqāt, 283; Bukhārī, Taʾrīkh, 3/1:422–423; Ibn Qutayba, Maʿārif, 167; Ibn Abī Ḥ ātim, Taqdima, passim; idem, Jarḥ , 2/2:356–359; Ibn Ḥ ibbān, Mashāhīr, n° 1146 and others; idem, Thiqāt, 7:93–94; Ibn al-Nadīm, Fihrist, 316; Baghdādī, Taʾrīkh, 10:400-407; idem, Kifāya, 258, 320; Shīrāzī, Ṭ abaqāt, 71; Nawawī, Tahdhīb, 2:297–298; Ibn Khallikān, Wafayāt, 2:348; Dhahabī, Duwal, 79; idem, Mīzān, 2:151; idem, Tadhkira, 169-171; Ibn Ḥ ajar, Tahdhīb, 6:402–406.