In a 2019 article entitled “The Grandson of George and Temporary Marriage”,[1] Ammaar Muslim analyzed the jurisprudential views of ʿAbd al-Malik b. ʿAbd al-ʿAzīz b. Jurayj (d. 767 AD) – commonly known as Ibn Jurayj.
Ibn Jurayj was an early Meccan jurist of Byzantine origins who narrated thousands of reports in the Islamic ḥadīth corpus. His reports are commonly found in the two Ṣaḥīḥs and the Muṣannaf literature. Ibn Jurayj was praised by the likes of Aḥmad b. Ḥanbal, ʿAbd al-Razzāq al-Ṣanʿānī, al-Dhahabī, ʿAṭā’ b. Abī Rabāḥ, Yaḥya b. Saʿ īd, Yaḥya b. Maʿīn, and ʿAlī b. al-Medīnī, and he was even spoken of positively in the works of al-Kulaynī and al-Kashshī,[2] making Ibn Jurayj a respected figure among both Sunni and Shia authorities. He could be considered a leading voice in Meccan fiqh, as he was the foremost student of ʿAṭā’ b. Abī Rabāḥ, who studied under the companion Ibn ʿAbbās. According to al-Dhahabī, Ibn Jurayj was the leading shaykh in Mecca.[3] Perhaps the most eccentric feature of this school was its outspoken support for the validity of temporary marriage (mutʿa).
Despite Ibn Jurayj’s apparent piety and trustworthiness, a defect in some of his reports is that he does not always name his sources. Peculiarly, he frequently narrates directly from an anonymous person that he trusted (literally “man uṣaddiq”, someone I trust). Ammaar Muslim proposes a possible identity to this mysterious narrator: “There are many instances in the Musannaf wherein Ibn Jurayj is censoring the name of his source using this code ‘the one I consider truthful’. I postulate that it was most likely al-Sadiq from whom he narrates (the clue is in the name: al-Sadiq means the truthful one). The Imam must have forbidden him from linking this to him.”[4]
If Ammaar Muslim’s postulation is correct, then Ibn Jurayj was censoring the name of Jaʿfar al-Ṣādiq (d. 765 AD), the famous Medinan jurist from the Ahl al-Bayt of the Prophet. Besides the Arabic similarity between al-Ṣādiq (“the Trustworthy”) and man uṣaddiq (“someone I trust”), the anonymous person narrates the pro-mutʿa report from ʿAlī b. Abī Ṭālib wherein he says, “Had it not been for the said opinion of `Umar b. al-Khattab – or he said: opinion of Ibn al-Khattab – I would have prescribed mutʿa. Then, none would fornicate except a wretched person.”[5] Different positions on mutʿa are attributed to ʿAlī, with most Sunnis saying that he was against it, and with Imami Shias saying that he was for it. The anonymous person also frequently narrates ḥadīths from other senior members of the Prophet’s household, including al-Ḥasan b. ʿAlī and Muḥammad b. ʿAlī b. al-Ḥusayn [al-Bāqir]. However, he also narrates reports from senior authorities that are not commonly quoted in Shia circles: ʿUmar b. al-Khaṭṭāb, ʿĀ’isha, al-Zuhrī, ʿUmar b. ʿAbd al-ʿAzīz, and others. This person also narrates from figures that are respected by just about everyone: Jābir b. ʿAbdullāh al-Anṣārī, Saʿīd b. al-Musayyib, Saʿīd b. Jubayr, and others.
It is unclear when and where this anonymous person lived, but he was presumably contemporary to Ibn Jurayj, living in the Ḥijāz (where Ibn Jurayj spent most of his life), and he may have had access to members of the Prophetic household, senior companions and tabiʿīn. We do not know if he was narrating from them directly or indirectly, as the latter was common in the early generations. Jaʿfar al-Ṣādiq, of course, was just three years younger than Ibn Jurayj; he lived in Medina, he made frequent pilgrimages to Mecca; he mostly quoted his elders in the Prophetic household and some companions, and he would often quote these early figures without referencing a direct chain to them.
I wanted to explore this hypothesis because: (1) it may corroborate the idea that Jaʿfar al-Ṣādiq was dissimulating, or that he would carefully divulge views that he did not want attributed to him, to avoid persecution. (2) It is also possible that Ibn Jurayj did not want to be attributed to some of the views of Jaʿfar al-Ṣādiq if he was controversial. After all, Bukhārī did not include his traditions at all in his Ṣaḥīḥ, and others like Mālik were perhaps reluctant to narrate from him.[6] (3) This effort may help us partially reconstruct the fiqh of Jaʿfar al-Ṣādiq using Sunni books. As a senior figure in the Prophet’s household, it would be fruitful to know what he believed and practiced. (4) Broadly, we can compare Ibn Jurayj’s “Jaʿfar” to the Imamiyya’s “Jaʿfar”. The latter is often accused of being a creation of the Shia.
Methods
Ibn Jurayj has thousands of narrations in the Muṣannaf of ʿAbd al-Razzāq, and he narrates directly to ʿAbd al-Razzāq without an intermediary. I went through all of Ibn Jurayj’s narrations in the collection, and I picked out the instances where he would narrate from Jaʿfar al-Ṣādiq, “man uṣaddiq”, other anonymous appellations, and other senior members of the Prophetic household. I then compared these instances to what exists in Imami Shia texts and other texts.
Narrations explicitly from Jaʿfar al-Ṣādiq and Muḥammad al-Bāqir
Ibn Jurayj has a number of reports he explicitly got from Jaʿfar al-Ṣādiq and Muḥammad al-Bāqir, and many of them have equivalents in the Shia ḥadīth corpus. Here are some examples:
Ibn Jurayj reports from Jaʿfar al-Ṣādiq from his father that Shuqrān, the servant of the Prophet, cast a cloak over the Prophet when he was buried.[7] The same anecdote was reported by al-Kulaynī in al-Kāfī, volume 3, page 187, ḥadīth 42 with a different chain.[8]
Ibn Jurayj reports from Jaʿfar al-Ṣādiq from his father that ʿAlī b. Abī Ṭālib said that prisoners of war should not be killed.[9] The same position was reported by al-Kulaynī in al-Kāfī, volume 5, page 35, ḥadīth 1 with a different chain and matn.[10]
Ibn Jurayj reports from Jaʿfar al-Ṣādiq from his father that ʿUmar b. al-Khaṭṭāb did not know what the Islamic policy on Zoroastrians was, till he was informed by ʿAbd al-Raḥmān b. ʿAwf that the Prophet said that Zoroastrians were to be treated like the People of the Book.[11] The same report can be found in the Muwaṭṭa’ of Mālik, also going through Jaʿfar al-Ṣādiq.[12] The same quote from the Prophet can be found with a different chain in Man La Yaḥḍuruhul Faqīh by al-Ṣadūq, volume 2, page 53, ḥadīth 1678.[13]
Ibn Jurayj reports from Jaʿfar al-Ṣādiq from his father that ʿAlī would strike the hand of one who stole something equal to the value of an iron helmet.[14] The same quote can be found with a different chain in al-Kulaynī’s al-Kāfī, volume 7, page 221, ḥadīth 3.[15]
Ibn Jurayj reports from Muḥammad b. ʿAlī b. al-Ḥusayn that ʿAlī washed the Prophet’s body in a shirt.[16] ʿAlī b. Bābuwayh al-Qummī narrates the same in Fiqh al-Riḍā page 183 with a different matn and no chain.[17] Ibn Jurayj’s report mentions that the Prophet was washed with water and lotus leaves, and this is corroborated in Ṭūsī’s Tahdhīb, volume 1, page 108, ḥadīth 14 with a chain to Jaʿfar al-Ṣādiq and a different matn.[18]
Ibn Jurayj reports from Muḥammad b. ʿAlī b. al-Ḥusayn that the Prophet was shrouded in three robes.[19] The same anecdote can be found in al-Kulaynī’s al-Kāfī, volume 1, page 400, ḥadīth 6 with a chain to Jaʿfar al-Ṣādiq and a different matn.[20]
Ibn Jurayj reports from Jaʿfar al-Ṣādiq from his father that the Messenger of God said, “I came from wedlock, and I did not come from fornication.”[21] The same quote can be found in a lengthy ḥadīth with no chain in Ṭabrisī’s Iḥtijāj, volume 1, page 170.[22]
Ibn Jurayj reports from Muḥammad b. ʿAlī b. al-Ḥusayn that whoever looks at the Kaʿba whilst understanding its sanctity, he shall receive a good deed and he shall have a sin erased.[23] In al-Kulaynī’s al-Kāfī, volume 4, page 240, Jaʿfar al-Ṣādiq says the same, except that he shall have ten sins erased. The chain is different.[24]
Ibn Jurayj reports from Muḥammad b. ʿAlī b. al-Ḥusayn that ʿAqīl b. Abī Ṭālib married a woman and was told “may it bring you comfort and children.” He replied that the Prophet prohibited this saying and replaced it with “May Allah bless you and bless this for you.”[25] In al-Kulaynī’s al-Kāfī, volume 5, page 568, a mursal chain from al-Barqī leads to a ḥadīth which says that when the Prophet got his daughter Fāṭima married, the people said “may it bring you comfort and children”, to which the Prophet replied, “No, but rather, [say] goodness and blessing.”[26]
Narrations from anonymous
In some narrations, Ibn Jurayj narrates from “someone I trust (man uṣaddiq)”, and in others, he quotes a “man (rajul)” who narrates from a senior figure from the Ahl al-Bayt. I looked at both and found a few parallels in Imami sources. However, we cannot prove or disprove that this is one person or a collection of people. It is possible that Ibn Jurayj was using these labels for multiple individuals. This makes it more difficult to separate the possible views of Ahl al-Bayt from others.
A principal piece of evidence that suggests that this person may be Jaʿfar al-Ṣādiq can be found in a narration in which Ibn Jurayj reports from “someone I trust” from Muḥammad al-Bāqir from ʿAlī b. al-Ḥusayn from al-Ḥusayn b. ʿAlī concerning the wuḍū’ ritual of ʿAlī b. Abī Ṭālib.[27] The person who most frequently relies on this chain is indeed Jaʿfar al-Ṣādiq. However, in this report, it says that ʿAlī would wash his feet rather than wipe them, which is the common Imami practice. This is in line with Sunni and Zaydi practice. There are recensions of this same tradition in other books which suggest that ʿAlī would wipe rather than wash, such as the one in the Musnad of Aḥmad b. Ḥanbal, volume 1, page 139.[28] There is a book called al-Jaʿfarīyyāt attributed to Ismāʿīl b. Mūsa b. Jaʿfar (the grandson of Jaʿfar al-Ṣādiq) in which Jaʿfar al-Ṣādiq allows one to choose whether he would like to wipe or wash.[29] An Imami may say that Jaʿfar al-Ṣādiq was doing taqīyya, but why would he dissimulate if he was already narrating anonymously? One may suggest that he was dissimulating from Ibn Jurayj himself, who would be considered a proto-Sunni. Still, this may be puzzling if it was indeed Jaʿfar al-Ṣādiq.
Ibn Jurayj reports from “someone I trust” that ʿAmr b. Ḥurayth visited al-Ḥusayn b. ʿAlī in his illness, and ʿAlī b. Abī Ṭālib asked ʿAmr what his intentions were. ʿAlī says that if someone were to visit an ill person with pure intentions, he would be accompanied by seventy thousand angels, and that when he sits, it would be as though he sits in God’s mercy and the gardens of Paradise.[30] A similar tradition with a different chain and matn can be found in al-Kulaynī’s al-Kāfī, volume 3, page 120, ḥadīth 3, where Muḥammad b. ʿAlī b. al-Ḥusayn says that a believer who visits an ill believer will be accompanied by seventy thousand angels, and that he will sit in God’s mercy and have a pasture in Paradise.[31]
Ibn Jurayj reports from “someone I trust” that al-Ḥasan b. ʿAlī said that the Imam leads the funeral prayer of a woman by standing near her chest.[32] In al-Ṣadūq’s al-Khiṣāl, on page 588, it is narrated with a different chain and matn that Muḥammad b. ʿAlī b. al-Ḥusayn says, “when a woman dies, the one who prays stands near her chest.”[33]
Ibn Jurayj reports from “someone I trust” that ʿAlī and al-Faḍl b. al-ʿAbbās stepped into the grave of the Prophet, and that an Anṣārī man asked for permission to step into it, and that permission was granted.[34] Al-Mufīd narrates the same story with different chain to Muḥammad b. ʿAlī b. al-Ḥusayn.[35]
Ibn Jurayj reports from “someone I trust” that Abu Bakr, ʿUmar, ʿUthmān, and Ibn Masʿūd would begin their prayers with “May You be glorified, O God, and by Your praise, and Your blessed name, and Your exalted greatness – there is no god besides You (subḥānak Allahumma wa biḥamdik, wa tabāraka’smuk, wa taʿāla jadduk, wa lā ilāha ghayruk).”[36] I found a curious narration in al-Ṣadūq’s al-Khiṣāl on page 50 from Muḥammad b. ʿAlī b. al-Ḥusayn saying that this same phrase can spoil one’s prayer, and that it was something that the jinn would say out of ignorance.[37] Considering that the Imamiyya have a generally negative view of these particular companions: if they were uniquely known to recite this phrase in their prayers, then one can see why the Shia avoided it. Ibn Jurayj’s narration is neither an endorsement of the phrase nor a rejection of it – it merely attaches the phrase to these historical personalities. Is it possible that al-Bāqir or al-Ṣādiq were cautioning people about the negative origins of the phrase? A listener who loves these figures would take on the practice, but a listener who hates them would avoid it.
Ibn Jurayj reports from “someone I trust” about a famous story from ʿUmar: he saw a woman reading prose about her husband, who had been away on a military expedition for four months. Then, ʿUmar asked his daughter how long a woman can go without her husband, to which she replied “three to four months”. Then, ʿUmar ruled that soldiers cannot be away from their wives for more than four months.[38] The four-month limit is mentioned in a ḥadīth attributed to ʿAlī b. Mūsa b. Jaʿfar in Wasā’il al-Shīʿa, volume 20, page 140 with a different chain and matn.[39] This is curious, because the Imamiyya would not consider the ijtihād of ʿUmar to be binding. Is it a coincidence that ʿUmar and the Ahl al-Bayt came to the same very specific conclusion without the Prophet’s input? This seems unlikely.
Ibn Jurayj reports from “a man” from al-Zuhrī that the Prophet said, “He who dies on the eve of Friday or on Friday shall be spared of the trial of the grave.”[40] A ḥadīth in Man La Yaḥḍuruhul Faqīh by al-Ṣadūq, volume 1, page 138 with an almost identical matn has a different chain to Muḥammad b. ʿAlī b. al-Ḥusayn, narrating from the Prophet.[41]
Ibn Jurayj reports from “a man” that al-Ḥasan b. ʿAlī said that the Messenger of God prohibited men from marrying a slave woman on top of their free wife.[42] In al-Kulaynī’s al-Kāfī, volume 5, page 359, the same position is narrated with a different chain to Jaʿfar al-Ṣādiq.[43]
Ibn Jurayj was told that ʿAlī was asked about a man who divorced his wife and married her sister during her ʿidda period. ʿAlī said that the two should be separated.[44] Similarly, it is reported in al-Kulaynī’s al-Kāfī, volume 5, page 432 in a different chain to Mūsa b. Jaʿfar that he was asked the same question, and he said that the man could not marry her until his original wife’s ʿidda period ends.[45]
Ibn Jurayj was told that ʿAlī determined the sex of an intersex child based on the genitalia he would urinate from.[46] The same position is narrated by Jaʿfar al-Ṣādiq with a different matn and chain in al-Kulaynī’s al-Kāfī, volume 7, page 157.[47]
Ibn Jurayj was informed that ʿAlī would prohibit (kāna yanhā) people from praying on the road.[48] In al-Kulaynī’s al-Kāfī, volume 3, pages 389-390, ḥadīth 10, a chain to Jaʿfar al-Ṣādiq with a different matn says that it is disliked (makrūh) to pray on the road.[49]
Analysis
As we could see, many narrations that are explicitly from Jaʿfar al-Ṣādiq and Muḥammad al-Bāqir can be corroborated in Imami sources, despite differences in chain, content, and sect. This overlap suggests that there is some agreement on what Jaʿfar and his father taught, at least in furūʿ issues. It also suggests that the Imami “Jaʿfar” is not entirely an invention of the Imamiyya, as is the commonly accused.
Many of Ibn Jurayj’s narrations that come from an anonymous source narrating on behalf of the Ahl al-Bayt can be closely compared to narrations in the Imami corpus. They often rely on the same authorities, and in some cases, the wordings are very close – often too close to be a coincidence. This may suggest that the anonymous source is Jaʿfar al-Ṣādiq or Muḥammad al-Bāqir, due to their proximity and their contemporariness to Ibn Jurayj. However, this is not conclusive. The anonymous source is not necessarily just one person, and it may very well be a different person from the same milieu – possibly a lesser-known person close to the Ahl al-Bayt or the Shia. All we can say is that these narrations are highly suggestive, but we cannot know their origin for certain.
In some of the aforementioned cases, it is unclear why someone like Jaʿfar al-Ṣādiq would need to conceal his identity. Some of these fiqh positions are not controversial. It is understandable, though, that, given the political situation in that period, Jaʿfar al-Ṣādiq may want to keep a low profile. In cases like the narration about ʿUmar and mutʿa, there is a very clear motive to self-censor. We do not know if Jaʿfar al-Ṣādiq narrated that tradition to Ibn Jurayj, as there were other pro-mutʿa voices in Mecca.[50] ʿAṭā’ b. Abī Rabāḥ told Ibn Jurayj that Ibn ʿAbbās saw mutʿa as permissible today.[51] But it is also hinted in some Sunni sources that some members of the Ahl al-Bayt permitted mutʿa. Ibn ʿAbd al-Barr narrated that ʿAlī b. al-Ḥusayn, Muḥammad al-Bāqir, and Jaʿfar al-Ṣādiq would recite “for a period of time (ila ajalin musamma)” in 4:24 of the Quran.[52] Al-Thaʿlabī’s tafsīr explicitly states that “a group from the Ahl al-Bayt” permitted mutʿa.[53] According to a tradition in Musnad al-Rūwyānī, al-Ḥasan b. Muḥammad b. ʿAlī b. Abī Ṭālib (d. 718 AD) and members of his family believed in the permissibility of mutʿa.[54]
There are several reports that Ibn Jurayj narrates from man uṣaddiq, from a rajul, or from a senior member of the Ahl al-Bayt that do not have clear equivalents with the Imami corpus. Some rely on individuals that are traditionally maligned or ignored by the Imamiyya. Narrating from an anonymous source is also not unique to Ibn Jurayj: other narrators do the same.
Conclusions
Ibn Jurayj was a proto-Sunni narrator who was known for his piety and honesty, and fortuitously, he reported directly to the chronicler ʿAbd al-Razzāq al-Ṣanʿānī. He was, basically, the leading scholar in Islam’s holiest city during the religion’s formative period. He is an invaluable resource for understanding early Islam and the fiqh of its birthplace.
Without a doubt, Ibn Jurayj enjoyed a unique closeness with the Prophetic household – one that is seldom overshadowed in proto-Sunni circles. Based on my study, it is likely, though inconclusive, that he was even closer to that household than explicitly stated. However, he seldom narrated in Shia circles, and he would not be considered a Shia per se, even if he was viewed positively. Ibn Jurayj drew widely from several individuals – namely, his teacher ʿAṭā’, the student of Ibn ʿAbbās – and, for whatever reasons, he did not always disclose his sources.
Regardless, this study has shown that some Imami claims to the Prophetic household can be supported by non-Imami sources. One can argue that, if the Imamiyya could accurately preserve some of the fiqh of the Ahl al-Bayt, then perhaps they preserved some of their theology as well. Future studies could analyze more traditions attributed to the Ahl al-Bayt in Sunni, Zaydi, and Ibadi sources, and compare them to Imami sources.
[1] Ammaar Muslim, “The Grandson of George and Temporary Marriage”, Shiitic Studies, https://shiiticstudies.com/2019/06/09/the-grandson-of-george-and-temporary-marriage/
[2] Ibid, https://shiiticstudies.com/2019/06/09/the-grandson-of-george-and-temporary-marriage/
[3] Ibid, https://shiiticstudies.com/2019/06/09/the-grandson-of-george-and-temporary-marriage/
[4] Ibid, https://shiiticstudies.com/2019/06/09/the-grandson-of-george-and-temporary-marriage/
[5] `Abd al-Razzaq, Kitab al-Musannaf, volume 7, page 426, hadith 14962, https://shamela.ws/book/84/3708
[6] Ibn Hajar al-`Asqalani, Tahdhib al-Tahdhib, volume 2, page 88. https://shorturl.at/IIEos
[7] `Abd al-Razzaq, Kitab al-Musannaf, volume 4, page 202, hadith 6584. https://shamela.ws/book/84/1849
[9] `Abd al-Razzaq, Kitab al-Musannaf, volume 9, page 320, hadith 19841. https://shamela.ws/book/84/4729
[10] https://shorturl.at/BBzpe
[11] `Abd al-Razzaq, Kitab al-Musannaf, volume 6, page 170, hadith 10868. https://shamela.ws/book/84/2898
[12] Malik, al-Muwatta’, book 17, hadith 619. https://sunnah.com/urn/506190
[13] https://shorturl.at/JGWTY
[14] `Abd al-Razzaq, Kitab al-Musannaf, volume 9, page 424, hadith 20183. https://shamela.ws/book/84/4833
[15] https://shorturl.at/oCTcl
[16] `Abd al-Razzaq, Kitab al-Musannaf, volume 4, page 131, hadith 6258. https://shamela.ws/book/84/1778
[17] https://shorturl.at/GvYNv
[18] https://shorturl.at/rYvoG
[19] `Abd al-Razzaq, Kitab al-Musannaf, volume 4, page 152, hadith 6359. https://shamela.ws/book/84/1799
[20] https://shorturl.at/TVDsX
[21] `Abd al-Razzaq, Kitab al-Musannaf, volume 7, page 253, hadith 14188. https://shamela.ws/book/84/3535
[22] https://shorturl.at/nur8r
[23] `Abd al-Razzaq, Kitab al-Musannaf, volume 5, page 327, hadith 9498. https://shamela.ws/book/84/2516
[24] https://shorturl.at/ieIJe
[25] `Abd al-Razzaq, Kitab al-Musannaf, volume 6, page 262, hadith 11302. https://shamela.ws/book/84/2989
[26] https://shorturl.at/O1UMp
[27] Abd al-Razzaq, Kitab al-Musannaf, volume 1, page 308, hadith 123. https://shamela.ws/book/84/304
[28] https://shorturl.at/pHyJq
[29] Muhammad b. Ash`ath al-Kufi, al-Ja`fariyyat, volume 1, page 18. https://ar.lib.eshia.ir/71525/1/18
[30] Abd al-Razzaq, Kitab al-Musannaf, volume 4, page 308, hadith 6979. https://shamela.ws/book/84/1955
[31] https://shorturl.at/MXaEL
[32] `Abd al-Razzaq, Kitab al-Musannaf, volume 4, page 195, hadith 6551. https://shamela.ws/book/84/1842
[33] https://shorturl.at/PvxY7
[34] `Abd al-Razzaq, Kitab al-Musannaf, volume 4, page 218, hadith 6657. https://shamela.ws/book/84/1865
[35] Hurr al-`Amuli, Wasa’il al-Shi`a, volume 3, page 184, hadith 2. https://shorturl.at/vGXHn
[36] `Abd al-Razzaq, Kitab al-Musannaf, volume 2, page 361, hadith 2637. https://shamela.ws/book/84/912#p1
[37] https://shorturl.at/vslP4
[38] `Abd al-Razzaq, Kitab al-Musannaf, volume 7, page 112, hadith 13477. https://shamela.ws/book/84/3394
[40] `Abd al-Razzaq, Kitab al-Musannaf, volume 3, page 550, hadith 5760. https://shamela.ws/book/84/1647
[41] https://shorturl.at/HO4kU
[42] `Abd al-Razzaq, Kitab al-Musannaf, volume 7, page 218, hadith 14007. https://shamela.ws/book/84/3500
[43] https://shorturl.at/tF7Lm
[44] `Abd al-Razzaq, Kitab al-Musannaf, volume 6, page 283, hadith 11417-11418. https://shamela.ws/book/84/3010
[45] https://shorturl.at/PHrpf
[46] `Abd al-Razzaq, Kitab al-Musannaf, volume 8, page 389, hadith 17516-17517. https://shamela.ws/book/84/4232
[47] https://shorturl.at/QY3SD
[48] `Abd al-Razzaq, Kitab al-Musannaf, volume 2, page 114, hadith 1634. https://shamela.ws/book/84/665
[50] Another path to the `Umar-mut`a hadith can be found in Ibn Jarir al-Tabari’s Jami` al-Bayan, volume 5, hadith 19. The chain is “Muhammad b. al-Muthanna narrated to us, he said: Muhammad b. Ja`far narrated to us. He said: Shu`ba narrated to us from al-Hakam [b. `Utayba]: `Ali said, “Had `Umar not prohibited mut`a, no one would fornicate except a wretched person.” https://shorturl.at/mB8CN Al-Hakam did not narrate directly from `Ali, so there is a cut in the chain. He did, however, narrate other hadiths from `Ali b. al-Husayn, as well as some narrators who were close to the Ahl al-Bayt, including Ibn Abi Layla, Sa`id b. Jubayr, and Mujahid. https://shorturl.at/H6KnL
[51] `Abd al-Razzaq, Kitab al-Musannaf, volume 7, page 423, hadith 14954. https://shamela.ws/book/84/3705
[52] Ibn `Abd al-Barr, al-Tamheed, volume 10, page 113. https://t.ly/n3cQ7
[53] Al-Tha`labi, al-Kashf wal Bayan fi tafsir al-Qur’an, 4:24. https://quran-tafsir.net/taalaby/sura4-aya24.html
[54] Abu Bakr Muhammad b. Harun al-Ruwyani. Musnad al-Ruwyani, hadith 1152. https://www.hadithportal.com/index.php?show=bab&bab_id=18&chapter_id=1&book=142&page=6
