and their schools of jurisprudence. Although he affects a display of respect toward them, it is a chilly, perfunctory courtesy that they would accept from no one, for it contradicts the etiquette the early generations observed with one another.

1 – Saʿīd ibn Jubayr said: “I asked Ibn ʿAbbās, ‘Nawf al-Bakkālī claims that the Moses who accompanied al-Khiḍr was not Moses of the Children of Israel.’ He replied, ‘He has lied!’

2 – ʿĀʾishah rejected the statement of Ibn ʿUmar that ‘the deceased is punished because of his family’s weeping over him,’ and said, ‘Abū ʿAbd al-Raḥmān has misunderstood, or he has erred.’

3 – It was reported to ʿAlī ibn Abī Ṭālib that Shurayḥ had ruled, in the case of a man who found a runaway slave, seized him, and the slave then escaped again, that the man must guarantee (i.e., compensate for) the slave. ʿAlī said, ‘Shurayḥ has erred and judged poorly. Rather, the man should swear by Allah that the slave ran away from him without his knowledge, and he is liable for nothing.’

4 – Wakīʿ narrated from Ismāʿīl ibn ʿAbd al-Malik, who said: “I asked Saʿīd ibn Jubayr about an estate that includes a daughter and a paternal cousin, one of whom is also a uterine brother. He replied, ‘The daughter takes one-half, and the remainder goes to the cousin who is not a uterine brother.’ I then asked ʿAṭāʾ, who said, ‘Saʿīd ibn Jubayr has erred; the daughter indeed receives half, but the remainder is divided equally between the two.’”

5 – ʿAbd al-Razzāq reported from Ibn ʿUyaynah, from Ismāʿīl ibn Abī Khālid, who said: “I said to al-Shaʿbī, ‘Ibrāhīm (al-Nakhaʿī) maintains that if a creditor is owed a deferred debt and he forgoes part of it in exchange for immediate payment of the rest, there is nothing wrong with it, while al-Ḥakam (ibn ʿUtaybah) disapproves of it.’ Al-Shaʿbī replied, ‘Al-Ḥakam is right and Ibrāhīm is wrong.’”

6 – It was said to Saʿīd ibn Jubayr that al-Shaʿbī says: “ʿUmrah …”