Ibn Jurayj

Ibn Jurayj
Died AH 150 (c. AD 767)
Era Medieval era
Region Hijazi scholar
Religion Islam

Ibn Jurayj (Arabic: ابن جريج‎‎) (died AH 150, c. AD 767) was an Islamic scholar.

He is counted among the Taba' at-Tabi'in and narrated many Isra'iliyat.

Name

Abd al-Malik ibn Abd al-'Aziz ibn Jurayj (Jurayj is Arabic transliteration of Gregory or George)

Biography

His father was a Muslim scholar and his grandfather Jurayj (Gregorius, or Georgius) was a Roman Christian. His life is described in Tahdhib al-Tahdhib by Ibn Hajar Asqalani.

He collected hadith in Mecca[1]

One of his most quoted sources is Ata ibn Abi Rabah, his teacher.

Legacy

Works

Musannaf of ibn Jurayj

His narrations are quoted in Sunan Abu Da'ud

In the Muwatta of Muhammed Ibn al-Hasan Introduction, it is stated:

...is sometimes said, 'The first book composed in Islam was that of Ibn Jurayj, and some said, 'the Muwatta of Malik', and some others said, 'The first man to compile and arrange according to chapters was Rabi ibn Sabih in Basra.

Sunni view

Sunnis praise him with the title imam. Al-Dhahabi, a 14th century Sunni Islamic scholar writes:

The scholar of Mecca, Abu Walid stated Abdul Malik bin Abdul Aziz bin Jurayj was a servant of the Banu Umayya and was amongst the Fuqaha of Mecca, he has many appellations, and is counted amongst the great ulama, he was born a few years after 70 Hijri, and he met the great Sahaba. Ahmad Ibn Hanbal said "Ibn Jurayj was a treasure of knowledge". Jarir commented that Ibn Jurayj deemed Mut'ah to be permissible, and he contracted Mut'ah with 70 women. Ibn Abdul Hakim stated "heard from Imam Shafi'i says Ibn Jurayj contracted Mut'ah with 90 women".[2]
Abdul Malik Ibn Jurayj was one the great men of knowledge, he was Thiqa (reliable) and authoritative, he performed Mut'ah with seventy women, deeming this practise to be halaal.[3]

Abu Uwana narrated in his Sahih that Ibn Jurayj said in Basra about Mut'ah: "Bear witness that I have reverted back from it (from allowing it)", after he told them 18 narrations that it is okay.[4]

Non-Muslim view

Harald Motzki, a 21st-century Non-Muslim Islamic scholar states:

Such a diversity can hardly be the result of systematic forgery, but, rather, must have developed over the course of time. We must therefore-until the contrary is proven-start from the assumption that the traditions for which Ibn Jurayj expressly states a person as his source really came from that informant, and thus Ibn Jurayj's transmission, in my opinion, should be regarded as authentic.

References

  1. ↑ Kashf al-zunun, p.637. Ta'ssi al-shi`ah, pp.278-279. Dehkhuda, Loghatnameh, p.298. Taqrib al-tahdhib , p. 333. Wafayat al-a`yan, p.338. Fjr al-Islam, p. 265.
  2. ↑ Tadhkirat al-huffaz Volume 1 pages 170 -171
  3. ↑ Tadheeb al Tadheeb of Al-Dhahabi, Volume 6 p. 06
  4. ↑ Talkhis al-Habeer, by Ibn Hajar al-Asqalani, vol 3, page 160, printed in Medina in 1964.
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