The Biography of Muhammad: Nature and Authenticity (Routledge Studies in Classical Islam) by Gregor Schoeler & James E. Montgomery

Author:Gregor Schoeler & James E. Montgomery [Schoeler, Gregor]
Language: eng
Format: mobi
Tags: Humanities
Publisher: Taylor & Francis
Published: 2011-02-17T20:00:00+00:00

3.3b The isnād

Al-Wāqidī provides the following chain of transmitters: al-Wāqidī < ibn ibn < ibn < ibn ibn az-Zubayr < (cf. Figure 3.4). We immediately notice the similarity – but not identity – of this isnād with one of the three isnāds quoted by Ibn ( ibn < < ). In both cases, transmitter is her great nephew . Moreover, al-Wāqidī’s immediate informant is the son of Ibn immediate informant, who in turn is a grandson of transmitter and great nephew, .

If we accept al-Wāqidī’s information for the moment, we find that his recension allegedly relies on the same ultimate source named in one of the three traditions quoted by Ibn , i.e. ibn ibn az-Zubayr. If that were the case, we would have to be able to identify in al-Wāqidī’s text certain motifs as well as motif elaborations and links we know from the Ibn recension but which are absent from the Zuhrī recension. This is indeed the case, e.g. in the scene in which asks and Usāmah for advice. In Ibn recension, this motif in its specific guise was very likely derived from ibn < .94

Even more importantly, this is also the case for one main characteristic of the Wāqidī recension: the link between two different incidents in which lost her necklace (each time giving rise to a revelation). As we have seen above,95 the same connection was established in an Ibn tradition transmitted outside the Kitāb , reported on the authority of ibn < < . Al-Wāqidī has not only reproduced this connection, he has also placed the two instances in the context of the same raid,96 while Ibn explicitly assigned them to different raids. Moreover, Ibn placed the scandal before the event which gave rise to the tayammum revelation; whereas al-Wāqidī has reversed this sequence.

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