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Ibn Jurayj
Personal Information
Full NameAbd al-Malik b. Abd al-Aziz b. Jurayj
TeknonymFaqih al-Haram • Shaykh al-Haram
Birth80/699-700
Death150/767-8 or 151/768-9
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: عَبدالمَلِك بن عَبدالعَزیز بن جُرَیج) (b. 80/699-700 – d. 150/767-8 or 151/768-9), known as Ibn Jurayj, was a Meccan hadith scholar, jurist, memorizer of the Qur'an, Qur'an reciter, and exegete. He was of Roman (Byzantine) origin and was referred to as Faqih al-Haram or Shaykh al-Haram. Al-Shaykh al-Tusi counted him among the companions of Imam al-Sadiq (a); however, there are disagreements among Imamiyya scholars regarding his denomination. There are also differing reports concerning the dates of his birth and death.

Life and Lineage

Ibn Jurayj was born in 80/699-700.[1] His father, Jurayj, was a slave of Umm Habib—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 150/767-8[6] or 151/768-9.[7]

Teachers and Masters

He learned Qur'anic recitation from Makki b. 'Abdan[8] and narrated it from 'Abd 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 prominent teachers was 'Amr b. Dinar; Ibn Jurayj studied with him for 7 years after 'Ata'.[12] Another was Nafi' al-'Adawi.[13] bn Jurayj was authorized (ijaza) by Muhammad b. Muslim b. 'Ubayd Allah al-Zuhri to transmit hadith.[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 hadith teachers.[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 included him among the companions of Imam al-Sadiq (a).[19] He also identified Ibn Jurayj as one of the narrators of the Ahl al-Sunna.[20]

Scientific and Religious Status

Al-Kulayni states: Isma'il b. Fadl 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 Isma'il 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 thiqa (trustworthy) Shi'a, and posits the possibility that he was a Zaydi Shi'a.[22] Al-Sayyid Abu l-Qasim al-Khoei 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 Muhammad b. 'Umar describing him as 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 included him among twelve hadith scholars who transmitted from the six foremost trustworthy authorities upon whom the transmission of hadith was chiefly based.[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 Abbas to al-Mansur, claiming that no one had collected them as he had. Al-Mansur did not reward him but sent him to Sulayman 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 Hibban, al-Khatib, and Ibn Hajar 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, 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 hadith scholar to have compiled hadiths according to subject matter.[39] Ibn al-Nadim attributed a book named Sunan to him, which contained chapters on Tahara (purity), Salat (prayer), Zakat and other topics.[40]

Al-Dawudi considered him the author of an exegesis 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 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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