Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (9/11)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

who said:
Jarīr ibn ʿAbd al-Ḥamīd ibn Jarīr ibn Qurṭ ibn Hilāl ibn Abī Qays ibn Waḥf ibn ʿAbd ibn Ghanm ibn ʿAbd Allāh ibn Bakr ibn Saʿd ibn Ḍabba ibn Ud.
He added: He lived for seventy-seven years.
Ibn Saʿd said: He was trustworthy, abundantly learned, and people would undertake journeys to reach him (1).
Ibn ʿAmmār remarked: He is an authoritative proof; his books were sound. His appearance was not that of a professional traditionist, yet when he narrated—meaning, he resembled the scholars.
Zunayj (2) said: I heard Jarīr say, “I saw Ibn Abī Najīḥ but did not record anything from him; I saw Jābir al-Juʿfī but did not record anything from him; and I saw Ibn Jurayj but I did not write from him.”
A man said to him, “You have let valuable material slip away, Abū ʿAbd Allāh.”
He replied, “No. As for Jābir, he believed in the doctrine of rajʿa; as for Ibn Abī Najīḥ, he espoused the Qadari view; and as for Ibn Jurayj, he instructed his sons concerning sixty women, saying, ‘Do not marry any of them, for they are your mothers’—he deemed temporary marriage (mutʿa) permissible (3).”
I say: With regard to his abstaining from al-Juʿfī, he is excused, because the man was an innovator, and he did not

(1) Al-Tabaqat, vol. 7, p. 381; that edition reads: “people travelled to him.” (2) Zunayj—spelled with the letters zay, nun and the diminutive form of jim—is the sobriquet of the hadith master Abu Ghassan Muhammad ibn Amr ibn Bakr al-Razi, who is listed among the transmitters in Sahih Muslim. (3) Temporary marriage (nikah al-mutʿah) follows all the usual legal requirements of marriage except that it is contracted for a fixed term. It was permissible at the beginning of Islam but the Prophet ﷺ later forbade it during the Year of the Conquest, as recorded in Sahih Muslim 1406 (21): al-Rabiʿ ibn Subrah relates on his father’s authority that the Prophet announced, “People, I had permitted you to contract mutʿah with women, but Allah has now forbidden it until the Day of Resurrection.” All scholars agree that mutʿah is prohibited—a near-consensus among Muslims. Al-Hafiz Ibn Hajar reports in Fath al-Bari, 9/150, that Abu Awana in his Sahih cites Ibn Jurayj as retracting his earlier view after having narrated in Basra eighteen reports allowing it. See also Ibn al-Qayyim, Zad al-Maʿad, 3/343 (Muʾassasat al-Risala edition).

فَقَالَ: جَرِيْرُ بنُ عَبْدِ الحَمِيْدِ بنِ جَرِيْرِ بنِ قُرْطِ بنِ هِلاَلِ بنِ أَبِي قَيْسٍ بنِ وَحْفِ بنِ عَبْدِ بنِ غَنْمِ بنِ عَبْدِ اللهِ بنِ بَكْرِ بنِ سَعْدِ بنِ ضَبَّةَ بنِ أُدٍّ. قَالَ: وَعَاشَ سَبْعاً وَسَبْعِيْنَ سَنَةً. قَالَ ابْنُ سَعْدٍ: كَانَ ثِقَةً، كَثِيْرَ العِلْمِ، يُرحَلُ إِلَيْهِ (١) . وَقَالَ ابْنُ عَمَّارٍ: هُوَ حُجَّةٌ، كَانَتْ كُتُبُهُ صِحَاحاً، وَمَا كَانَ زِيُّه زِيَّ مُحَدِّثٍ، فَإِذَا حَدَّثَ ... أَيْ: كَانَ يُشْبِهُ العُلَمَاءَ. وَقَالَ زُنَيْجُ (٢) : سَمِعْتُ جَرِيْراً يَقُوْلُ: رَأَيتُ ابْنَ أَبِي نَجِيْحٍ، وَلَمْ أَكْتُبْ عَنْهُ شَيْئاً، وَرَأَيتُ جَابِراً الجُعْفِيَّ، فَلَمْ أَكْتُبْ عَنْهُ شَيْئاً، وَرَأَيتُ ابْنَ جُرَيْجٍ، وَلَمْ أَكْتُبْ عَنْهُ. فَقَالَ لَهُ رَجُلٌ: ضَيَّعتَ يَا أَبَا عَبْدِ اللهِ. قَالَ: لاَ، أَمَّا جَابِرٌ، فَكَانَ يُؤْمِنُ بِالرَّجعَةِ، وَأَمَّا ابْنُ أَبِي نَجِيْحٍ، فَكَانَ يَرَى القَدَرَ، وَأَمَّا ابْنُ جُرَيْجٍ، فَإِنَّهُ أَوْصَى بَنِيْهِ بِسِتِّيْنَ امْرَأَةً، وَقَالَ: لاَ تَزَوَّجُوا بِهِنَّ، فَإِنَّهُنَّ أُمَّهَاتُكُم - كَانَ يَرَى المُتعَةَ (٣) -. قُلْتُ: أَمَّا امْتنَاعُهُ مِنَ الجُعْفِيِّ، فَمَعذُورٌ؛ لأَنَّهُ كَانَ مُبْتَدِعاً، وَلَمْ

(١) " الطبقات " ٧ / ٣٨١، وفيه " ترحل إليه ". (٢) زنيج: بزاي ونون وجيم مصغرا، لقب الحافظ أبي غسان محمد بن عمرو بن بكر الرازي، وهو من رجال مسلم. (٣) نكاح المتعة: شروطه كشروط النكاح المعهود إلا أنه إلى أجل محدد، وكان مباحا في أول الإسلام، ثم نهى عنه رسول الله ﷺ عام الفتح كما في صحيح مسلم (١٤٠٦) (٢١) من حديث الربيع بن سبرة، عن أبيه أنه كان مع رسول الله ﷺ عام الفتح، فقال رسول الله: " يا أيها الناس: إني كنت أذنت لكم في الاستمتاع من النساء، وإن الله قد حرم ذلك إلى يوم القيامة ". واتفق العلماء على تحريم نكاح المتعة، وهو كالاجماع بين المسلمين، ونقل الحافظ في " الفتح " ٩ / ١٥٠ عن أبي عوانة في " صحيحه "، عن ابن جريج أنه رجع عنها بعد أن روى بالبصرة في إباحتها ثمانية عشر حديثا. وانظر " زاد المعاد " ٣ / ٣٤٣ طبع مؤسسة الرسالة.