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By Harald Motzki

The experiences gathered during this quantity exhibit that by way of cautious research of the texts and the chains of transmission, the heritage of Muslim traditions could be reconstructed with a excessive measure of chance and their historicity assessed afresh.

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Schacht only accepts the report that Mālik studied fiqh with Rabīʿa ibn Farrūkh, though this information is only found in later sources. He seems to reject as untrustworthy other reports, even early ones, concerning other teachers of Mālik. 61 Schacht is surely right in being suspicious of the steady increase in teachers’ and pupils’ names in the biographical sources because they probably are based, at least partially, on the asānīd known to their authors. Yet the reports about Mālik that go back to his immediate pupils cannot be rejected indiscriminately, as Schacht did.

We can imagine a change of mind on Zuhrī’s part, which would not be at all unusual,72 or a misunderstanding by one of the pupils who transmitted the text. 69 ʿAbd al-Razzāq, Muṣannaf, 7:13498. For the concept of iḥ sạ̄ n see H. Motzki, “Wal-muḥ sạ nātu mina n-nisāʾī illā mā malakat aimānukum (Koran 4:24) und die koranische Sexualethik” (with further literature). 70 ʿAbd al-Razzāq, Muṣannaf, 7:13500. 71 See, among others, the Zuhrī texts collected by ʿAbd al-Razzāq under the title “Bāb al-rajm wa-l-iḥ sạ̄ n”; Muṣannaf, VII, 315 ff.

105 ʿA: wa-kāna min aṣḥ āb ff. is missing. 106 Sh: wa is missing. 107 ʿA: wa-kāna Badriyyan instead of wa-kāna qad shahida Badran. ) instead of tabannā. 109 ʿA: kannā instead of tabannā. Sh: kamā tabannā ff is missing. 110 ʿA: “ibn Ḥ āritha” is missing. 111 Sh: both names are missing. 112 ʿA: ibnat instead of bint. 113 ʿA: “ibn Rabīʿa” is missing. 114 ʿA: yawmaʾidhin is placed before min afḍal.

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