I say: Ibn Jurayj used to transmit narrations by ijazah (1) and by munawalah (2), and he allowed himself considerable latitude in that. For that reason, some inaccuracies crept into what he related from al-Zuhri, for he had received those materials from him by way of munawalah. Such methods are susceptible to scribal corruption, all the more so in that period before vowel signs and dotting had been introduced into the script.

Abu Ghassan Zunayj said, “I heard Jarir al-Ḍabbi say: ‘Ibn Jurayj deemed mutʿah permissible; he married sixty women.’”

It is also said that he charged his children to keep a written record of those women’s names so that none of them might, by mistake, marry a woman with whom their father had earlier contracted a mutʿah marriage.

ʿAbd al-Wahhab ibn Hammam reported that Ibn Jurayj said, “I used to pursue Arabic poetry and genealogies. Then someone said to me, ‘If only you would stay with ʿAtaʾ,’ so I stayed with him.”

Yahya al-Qattan said, “In my estimation Ibn Jurayj was not inferior to Malik regarding his narrations from Nafiʿ.”

ʿAli ibn ʿAbd Allah said, “On earth there was no one more knowledgeable about ʿAtaʾ than Ibn Jurayj.”

ʿUbayd Allah al-ʿAyshi related: Bakr ibn Kulthum al-Sulami told us, “Ibn Jurayj came to Basrah; the people gathered around him, and he narrated a hadith from al-Hasan al-Basri….”