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Ibn Jurayj
Personal Information
Full NameAbd al-Malik b. Abd al-Aziz b. Jurayj
TeknonymFaqīh al-Ḥaram • Shaykh al-Ḥaram
Birth80/699-700
Death150/767-68 or 151/768-69
Scholarly Information
ProfessorsMakki b. Abdan • Amr b. Dinar • Nafi al-Adawi • Ibn Abi Mulayka • Muhammad b. Munkadir • Maymun b. Mihran • Ibn Tawus • Hisham b. Urwa
StudentsMuslim b. Khalid al-Zanji • Abd al-Razzaq b. Hammam • Muhammad b. Bakr al-Bursani • Sufyan al-Thawri • Yahya b. Said al-Ansari • Muhammad b. Umar al-Waqidi


ʿAbd al-Malik b. ʿAbd al-ʿAzīz b. Jurayj (Arabic: عبدالملك بن عبدالعزیز بن جریج), known as Ibn Jurayj (ابن‌جریج), was a Muhaddith, Faqih, Hafiz, Qari and exegete from Mecca. He was of Roman (Byzantine) origin and was referred to as Faqīh al-Ḥaram or Shaykh al-Ḥaram. Al-Shaykh al-Ṭūsī counted him among the Companions of Imam al-Sadiq (a); however, there are disagreements among Imamiyya scholars regarding his denomination. There are differing reports regarding his dates of birth and death.

Life and Lineage

Ibn Jurayj was born in 80/699-700.[1] His father, Jurayj, was a slave of Umm Ḥabib—the daughter of Jubayr and wife of 'Abd al-'Aziz b. 'Abd Allah b. Khalid b. Asid b. Abi l-'Ays b. Umayya—and for this reason, the walaʾ (clientage) of 'Abd al-'Aziz was attributed to him.[2] Ibn Jurayj was called the Mawla (leader) of Ibn Umayya Khalid [Umayya b. Khalid] al-Qurashi,[3] the Mawla of Khalid b. 'Attab b. Asid,[4] or the Mawla of the family of Asid b. Abi l-'Ays b. Umayya.[5]

He passed away in 150/767-68[6] or 151/768-69.[7]

Teachers and Masters

He learned Recitation (Qiraʾa) from Makki b. ʿAbdan[8] and narrated it from ʿAbd Allah b. Kathir.[9] According to al-Khatib al-Baghdadi, Ibn Jurayj attended the circle of 'Ata' for 18 years and heard hadith from him.[10] When 'Ata' was asked who would take his place after him, he pointed to Ibn Jurayj and said, "This young man."[11]

Another of his teachers (Shuyukh) was ʿAmr b. Dinar; Ibn Jurayj studied with him for 7 years after ʿAtaʾ.[12] Another was Nafiʿ al-ʿAdawi.[13] Ibn Jurayj had permission (Ijaza) to narrate hadith from Muhammad b. Muslim b. Ubayd Allah al-Zuhri.[14] He also listened to hadith from his father, Abd al-'Aziz b. Jurayj,[15] Ibn Abi Mulayka, Muhammad b. Munkadir, Maymun b. Mahran, Ibn Tawus, Hisham b. Urwa and others.[16] Al-Dhahabi has listed a number of his other narrational masters.[17]

Narrating from the Imams (a)

Ibn Jurayj heard and narrated Hadith from Imam al-Baqir (a) and Imam al-Sadiq (a).[18] Al-Shaykh al-Tusi considered him among the Companions of Imam al-Sadiq (a).[19] He also introduced Ibn Jurayj as one of the transmitters of the 'Amma (Sunnis).[20]

Scientific and Religious Status

Al-Kulayni states: Ismaʿil b. Faḍl al-Hashimi went to Ibn Jurayj upon the order of Imam al-Sadiq (a) to learn hadiths about Mut'a (temporary marriage) from him. The narrations dictated by Ibn Jurayj to Ismaʿil were confirmed and approved by the Imam.[21] Al-Wahid al-Bihbahani inferred from this confirmation that Ibn Jurayj was seemingly a Shi'a and even a Thiqah (trustworthy) Shi'a, and posits the possibility that he was a Zaydi Shi'a.[22] Al-Sayyid al-Khoe rejected al-Bihbahani's view and preferred the opinion that Ibn Jurayj was a Sunni jurist who believed Mut'a was permissible.[23]

Ibn Sa'd quotes Muḥammad b. 'Umar describing him as Thiqah (trustworthy) and kathir al-hadith (one who narrates many hadiths).[24] Ahmad b. Hanbal considered him sahih al-hadith (authentic in hadith).[25] Ibn Hibban counted him among the twelve hadith scholars who narrated from the six Thiqat upon whom the axis of Hadith revolved.[26] Some have considered him a Mudallis (one who practices Tadlis) despite being trustworthy, and some have said that he mixed the lean with the fat (weak and strong) and the trustworthy with the untrustworthy.[27]

Ibn Jurayj first traveled to Yemen to disseminate his knowledge.[28] However, after some time, he returned to Mecca out of a longing to perform Hajj.[29] He then hastened to Baghdad to al-Mansur al-Dawaniqi, the Abbasid caliph, and presented his authored book containing the hadiths of Ibn ʿAbbās to al-Manṣūr, claiming that no one had collected them as he had. Al-Manṣūr did not reward him but sent him to Sulaymān b. Mujalid, who rewarded him in exchange for copying that book.[30]

He also traveled to Kufa and taught Tafsir in the Hashimiyya of Kufa[31] and to Basra at a later stage in his life[32] during the rule of Sufyan b. Mu'awiya.

Students

Ibn Jurayj trained many students, the most prominent of whom can be considered Muslim b. Khalid al-Zanji, who learned Fiqh from him.[33] 'Abd al-Razzaq b. Hammam, Muhammad b. Bakr al-Bursani,[34] Sufyan al-Thawri, Yahya b. Sa'id al-Ansari, and Muhammad b. 'Umar al-Waqidi were also among his students.[35]

Ibn Ḥibban, al-Khatib, and Ibn Ḥajar have named a number of other students and individuals who narrated from him. Credible traditionalists, jurists and historians such as the authors of the Sihah Sitta (Six Authentic Books), as well as al-Shafi'i, al-Kulayni, Ibn Sa'd and al-Baladhuri, have narrated his traditions.

Works

Ibn Abi Hatim, quoting 'Abd al-Razzaq, mentioned him as one of the first people to write books,[36] and the first person in Islam to have compiled books.[37] Al-Dhahabi also counted him as the first person to compile knowledge in Mecca.[38] Sezgin writes: He is the first Meccan Muhaddith to have compiled hadiths according to subject matter.[39] Ibn al-Nadīm attributed a book named Sunan to him, which contained chapters on Taharah (purity), Salat (prayer), Zakat and other topics.[40]

Dawudi considered him the author of an exegesis (Tafsir) which appears to have been dictated to Hajjaj b. Muhammad al-Masisi.[41] Haji Khalifa also mentions three books of Tafsir, Sunan, and Manasik attributed to him.[42]

A collection of his hadiths were refined by Muhammad b. Mukhlid b. Hafs al-'Attar (431/1040) titled Ma rawahu l-akabir 'an Malik b. Anas wa Yahya al-Ansari wa Ibn Jurayj, other hadiths from him can also be found in collection 24 of al-Zahiriyya (vol. 1, pp. 117–135).[43] According to Sezgin, Ibn Jurayj's exegesis was used by al-Tabari.[44]

Notes

  1. ↑ Ziriklī, al-Aʿlām, 1989, vol. 4, p. 160.
  2. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, pp. 491-492.
  3. ↑ Bukhārī, al-Tārīkh al-kabīr, vol. 1, p. 423.
  4. ↑ Ibn Abī Ḥātim, al-Jarḥ wa l-taʿdīl, vol. 2, p. 356.
  5. ↑ Ibn al-Nadīm, al-Fihrist, p. 226.
  6. ↑ Ziriklī, al-Aʿlām, 1989, vol. 4, p. 160.
  7. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417AH, vol. 107, p. 407.
  8. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 10, p. 401.
  9. ↑ Ibn al-Jazarī, Ghāyat al-nihāya, p. 469.
  10. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 10, p. 402.
  11. ↑ Ibn Abī Ḥātim, al-Jarḥ wa l-taʿdīl, vol. 2, p. 356; Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 10, p. 402.
  12. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 10, pp. 402-403.
  13. ↑ Bukhārī, al-Tārīkh al-ṣaghīr, vol. 2, p. 92.
  14. ↑ Ibn Abī Ḥātim, al-Jarḥ wa l-taʿdīl, vol. 2, p. 358.
  15. ↑ Dhahabī, Tadhkirat al-ḥuffāẓ, vol. 1, p. 169.
  16. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 10, p. 400.
  17. ↑ Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 6, p. 326.
  18. ↑ Ṭūsī, Tahdhīb al-aḥkām, vol. 7, p. 241; Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 6, p. 326.
  19. ↑ Ṭūsī, al-Rijāl, p. 233.
  20. ↑ Ṭūsī, Ikhtiyār maʿrifat al-rijāl, p. 687.
  21. ↑ Kulaynī, al-Kāfī, vol. 5, p. 451.
  22. ↑ Waḥīd al-Bihbahānī, Taʿlīqāt Manhaj al-maqāl, p. 521.
  23. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, vol. 11, p. 19.
  24. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 492.
  25. ↑ Ibn Abī Ḥātim, al-Jarḥ wa l-taʿdīl, vol. 2, p. 357.
  26. ↑ Ibn Ḥibbān, al-Majrūḥīn, vol. 1, p. 55.
  27. ↑ Ibn Ḥibbān, al-Majrūḥīn, vol. 1, p. 92; Ibn Ḥajar, Taqrīb al-tahdhīb, vol. 1, p. 520; Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 10, p. 404.
  28. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 492.
  29. ↑ Abū l-Faraj al-Iṣfahānī, al-Aghānī, vol. 1, p. 49.
  30. ↑ Ibn Ḥanbal, al-ʿIlal wa maʿrifat al-rijāl, vol. 1, pp. 348-349.
  31. ↑ Ibn Ḥanbal, al-ʿIlal wa maʿrifat al-rijāl, vol. 1, p. 237.
  32. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 492; Dhahabī, Tadhkirat al-ḥuffāẓ, vol. 1, p. 170.
  33. ↑ Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 6, p. 332.
  34. ↑ Abū Zurʿa al-Dimashqī, al-Tārīkh, vol. 1, p. 457.
  35. ↑ Bukhārī, al-Tārīkh al-kabīr, vol. 1, p. 423; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 492.
  36. ↑ Ibn Abī Ḥātim, al-Jarḥ wa l-taʿdīl, vol. 2, p. 357.
  37. ↑ Ibn Khallikān, Wafayāt al-aʿyān, vol. 3, p. 164.
  38. ↑ Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 6, p. 326.
  39. ↑ Sezgin, Tārīkh al-turāth al-ʿArabī, vol. 1, p. 166.
  40. ↑ Ibn al-Nadīm, al-Fihrist, p. 226.
  41. ↑ Dāwūdī, Ṭabaqāt al-mufassirīn, vol. 1, p. 352.
  42. ↑ Ḥājī Khalīfa, Kashf al-ẓunūn, vol. 1, p. 437, vol. 2, p. 1008.
  43. ↑ Sezgin, Tārīkh al-turāth al-ʿArabī, vol. 1, p. 167.
  44. ↑ Sezgin, Tārīkh al-turāth al-ʿArabī, vol. 1, p. 167.

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