By Harald Motzki
The reports accrued during this quantity convey that by way of cautious research of the texts and the chains of transmission, the background of Muslim traditions may be reconstructed with a excessive measure of chance and their historicity assessed afresh.
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Mālik’s Nāfiʿ transmission is totally different from his Ibn Shihāb al-Zuhrī texts. It generally does not contain traditions about Nāfiʿs raʾy,50 but consists almost entirely of traditions which Nāfiʿ transmits from other people. About two thirds of them relate to the raʾy or the legally relevant behaviour of ʿAbd Allāh ibn ʿUmar who is counted among the ṣaḥ āba. The rest refer to the Prophet, his wives, or to a Companion like Zayd ibn Thābit, often in connection with a member of ʿUmar’s or Ibn ʿUmar’s family.
Such a hypothesis, however, seems less plausible than the idea that several different versions of one and the same case were in circulation. The peculiarity that Ibn Jurayj names informants other than Maʿmar and Mālik for Zuhrī’s traditions can be explained, therefore, by the assumption that he reproduces variant traditions of Zuhrī’s which are independent of those transmitted from him by Maʿmar and Mālik. The fact that the historical background of the case is lacking in Ibn Jurayj’s version may be in its favour as well.
23. As sources Dhahabī’s Manāqib Abī Ḥ anīfa and Khaṭīb al-Baghdādī’s Taʾrīkh Baghdād are mentioned (note 2). 82 Sh: “the daughter of Ṭ alḥa ibn ʿUbayd Allāh” instead of Ṭ ulayḥa al-Asadiyya. The letter Sh refers to Shaybānī’s riwāya of the Muwaṭtạ ʾ. 83 Sh adds: Abū Saʿīd ibn Munabbih or Abū l-Julās ibn Munayya. ”87 In the notes, the differences found in Shaybānī’s Muwaṭtạ ʾ recension are given. These differences consist of additions, varying names, and variations in the text that sometimes look like specifications and sometimes like errors.