Seraje Monir - Articles List

The Dating of the Hadith "Indeed, I Have Come to You with the Slaughter" in the Narrative Sources of the Parties "With an Emphasis on the Method of Determining the Common Link"

Keyvan Ehsani; Fatemeh Ahmadi

Volume 16, Issue 50 , March 2025, Pages 1-32

https://doi.org/10.22054/ajsm.2023.73538.1930

Abstract

Extended Abstract IntroductionThe issue of the origins of the emergence of narratives and the dating of documents, from the perspective of Orientalists, remains one of the new topics in contemporary hadith studies, even after a century. Understanding their methods of evaluating narratives is essential, ... Read More Extended Abstract IntroductionThe issue of the origins of the emergence of narratives and the dating of documents, from the perspective of Orientalists, remains one of the new topics in contemporary hadith studies, even after a century. Understanding their methods of evaluating narratives is essential, as accepting or rejecting their conclusions cannot be achieved without familiarity with the approaches of Western hadith scholars. This study aims to re-examine the narrative sources and, relying on the methods of Orientalists, to address the dating of the discussed narrative.Research Question(s)This research, by employing the method of dating, aims to clarify the question of which period is identified as the primary source for the dissemination of the narrative through the identification of a common narrator in determining the temporal limits of its transmission. Furthermore, it explores what meaning is affirmed by evaluating the narrative against the criteria of hadith criticism in the section of semantic analysis. Literature ReviewRegarding the dating of narratives based on a combined analysis of the chain of transmission and the text, numerous works have been written so far. Among these, one can refer to the collection of articles in the book "Dating Hadith: Methods and Examples" edited by Seyyed Ali Aqaee. Additionally, there are collections of articles that have employed this method to analyze certain narratives. Given the sensitivity of the topic of jihad, we observe works such as "Kitab al-Jihad" (1995) by Seyyed Fazlollah and "Fiqh al-Jihad" (2009) by Qaradawi, in which the mentioned narrative is examined solely through the lens of the semantics of the hadith's vocabulary.- The article "Various Readings on the Topic of Jihad in the Quran" (2016) by Seyyed Mahdi Alizadeh- "Examining the Salafi Jihadist Perspective..." (2017) by Ali Akbar LotfiThese are other works that analyze the mentioned narrative under the subjects of (jihad in the view of ISIS) and (the Salafi Takfiri perspective on killing by beheading). In the latter article, the author focuses solely on re-examining the chain of transmission of the narrative in the texts of Sunni scholars and evaluates its text only against the Quran and the Sunnah of the Prophet (PBUH). It is essential to note that this research, adopting a descriptive-analytical approach, evaluates this narrative in light of belief systems, in addition to the verses and hadiths, and critiques the authenticity and issuance of the narrative, its implications, and the rejection of the theory permitting the beheading of all non-believers, which can be inferred from the apparent meaning of the narrative, based on the hadith and theological texts of both parties. The dating of the narrative and reliance on the method of combined analysis of the chain of transmission and the text can also be viewed as another aspect of the innovation of this research, in stark contrast to the aforementioned writings. MethodologyThe research method in the present writing is descriptive-analytical, and the level of analysis is document-semiotic with an approach based on internal and external dating rules. In this study, using a library-referential method, information outside the text has been collected first. In the second step, by categorizing the propositions and documents of the narrative in the sources of both parties, internal dating will be addressed. Finally, by identifying the common narrator, it will be possible to determine the temporal limits of the emergence and dissemination of the narrative. By discovering the connections and correlations among different categories of documents and the text, the narrator in the layers can be identified, who, after the common link, is the main factor in shaping the changes that occur in the transmission process. ConclusionIn the discussion of analyzing narratives with the content "O God, destroy the Quraysh", it was determined that the writings in which "Abi Ishaq" is a secondary common link and transmits the chain from "Shu'ba" and "Zuhair" exhibit various wordings. This characteristic cannot be seen in the narratives that often conclude with "Ibn Mas'ud" and "Abdullah ibn Amr ibn al-As". The semiotic analysis of the narrative also indicates significant growth in the text across various Sunni sources, especially in later texts, which is the result of the expansion of the narrative according to the requests of justifiers. The occurrence of storytelling processes regarding events in the early Islamic period, the emergence of textual distortions, and the leniency of compilers in gathering hadiths can also be considered effective factors in the textual growth of the narrative.The depiction of the document network and the identification of its common links in various Sunni sources indicate the excessive proliferation of the narrative during the era of the Caliphate conquests. The status of the authentication or weakening of narrators has only been discussed by Sunni scholars of hadith, and no descriptions of them have been included in any Shia biographical sources, which itself is a factor contributing to the weakness of the chains. Additionally, the absence of the narrative in earlier Shia sources compared to the multiplicity of transmissions in Sunni hadith sources, the singular transmission of it in later narrative texts, and the reliance on Sunni sheikhs are all factors that can substantiate the transmission of the narrative by "Qutb al-Din Rawandi" and "Sheikh Tabarsi" to Shia narrative sources. In other words, the contemporaneity of the two authors and the transmission of the narrative in the book "Al-Kharā'ij" provide a basis for trust in Sheikh Tabarsi, who also reflected the discussed proposition in his book.

A Critical Analysis of Quranists' Ideas on the Delay in the Compilation of Hadith

Mahdi Ariyanfar; Ali Ahang

Volume 16, Issue 50 , March 2025, Pages 33-60

https://doi.org/10.22054/ajsm.2024.74167.1943

Abstract

Extended Abstract Introduction When it comes to analyzing an idea, adopting a historical approach is inevitable. Despite its relatively short history, the study of ideas has achieved considerable success in historical studies and, especially in recent decades, has garnered significant attention ... Read More Extended Abstract Introduction When it comes to analyzing an idea, adopting a historical approach is inevitable. Despite its relatively short history, the study of ideas has achieved considerable success in historical studies and, especially in recent decades, has garnered significant attention in academic circles. One of the crucial factors in such interest lies in the global conditions of thought and study (Gramī, 2017: 9). Although an idea has a close relationship with thought, not every thought qualifies as an image. In fact, an image is the received thought that an individual or individuals have about a subject, such that this reception becomes a recognized term with independent significance. In this regard, two essential characteristics of an image are noteworthy: First, an image is a type of thought that transcends the individual level and attains a collective identity. Second, it is the product of a historical process (Ibid). Thus, these two significant features must be considered when analyzing an image. Every image can itself be the result of a more extensive image while simultaneously leading to the creation of other images. For instance, the "image of Quran sufficiency" as a larger image has fostered a set of images, such as the asymmetry between the Quran and tradition, the sufficiency of the Quran in legislation, the intermixing of sound and weak traditions, and the impossibility of distinguishing them from one another, among others. One of the most critical issues ensuring the credibility and validity of hadith as the second source of Islamic legislation after the Holy Quran is the historical examination of the transformation of hadith and its compilation, from its initial issuance to the stage of writing in hadith sources. Some of the challenges regarding the credibility and authority of hadith can be uncovered through a historical review. A historical perspective helps create a realistic understanding of hadith. In this context, the issue of hadith compilation and determining the time frame for the official initiation of hadith writing holds great importance. Whether or not hadith was compiled during the life of the Prophet Muhammad (PBUH), due to conflicting reports regarding the permission and prohibition of writing, has led hadith scholars to refrain from making definitive judgments on this matter. For example, Shi‘a hadith scholars generally rely on narratives supporting permission, while Sunni hadith scholars tend to accept both narratives of prohibition and permission and aim to resolve the contradictions between them (See: Husaynī Jalālī, 2009: 305-332). However, historical reports after the passing of the Prophet Muhammad (PBUH) agree that the official policy of the caliphs, at least during the first century AH, was to prevent the official compilation of hadith. Although some Orientalists have suggested extending this period by one or two additional centuries (See: Motzki, 2011:38). The movement known as "Quraniyoon", whose main origin lies within the Sunni tradition, has emphasized reports highlighting the century-long delay in the official compilation of hadith until the beginning of the second century AH. Their primary argument against the necessity of tradition focuses on the delay in the documentation of hadith and the opposition of the companions to writing hadith. Based on this, they have facilitated the development and expansion of certain images. Analyzing these images and the interpretations formulated by the Quraniyoon regarding this challenge and addressing them is an unavoidable necessity to establish the authority of tradition. Research Question(s) What conclusions have the Quraniyoon drawn from the issue of the delay in hadith compilation? To what extent do historical and hadith-related evidence substantiate their claims? Literature Review Numerous systematic studies have been conducted on the history of Hadith compilation and the timeline of documenting narrations. Examination of the process of writing and recording Hadith has been a central topic in many books on Hadith history. Some scholars have independently explored this subject, such as: - *“Tadwin Al-Sunnah Al-Sharifah”* by Sayyid Muhammad Reza Hosseini Jalali, - *“Man‘ Tadwin Al-Hadith: Asbab wa Nataij”* by Ali Shirazani, and - *“Tadwin Al-Hadith”* by Ibrahim Al-Fawzi. Additionally, research has been conducted on the Qur'anists (*Quraniyyun*) and critiques of their perspectives. One of the earliest comprehensive studies in this area is the book *“Al-Quraniyyun wa Shubahatihum Hawl Al-Sunnah”* by Khadim Hussain Alahi Bakhsh, which thoroughly examines the Qur'anists and addresses their objections. Moreover, other scholarly articles have focused on the Qur'anists and their views, such as: - *“Quran-Sufficiency and the Denial of Hadith Authority”* (Aghaei, 2010: 91-112), and - *“Analysis and Critique of the Quraniyyun’s Hadith and Quranic Views Among Sunni Scholars”* (Nasih et al., 2014: 154-179). Although previous studies have broadly addressed the Qur'anists’ objection regarding the delay in Hadith compilation, this research stands out by offering a critique of the Qur'anists' approach through a method of *conceptual framework analysis*, which has not been addressed elsewhere. Methodology This study has been conducted through a library-based research approach and is organized qualitatively using the method of description and content analysis. To achieve this, the ideas and assumptions of prominent Qur'anists, which are based on the delay in Hadith compilation, were first identified through their works and studies. These assumptions were then critically examined and questioned using historical and rational evidence. Conclusion There is abundant evidence and numerous indications showing that the authority of the Sunnah is not contingent upon its documentation and recording. A review of the history of Hadith compilation reveals that the Sunnah was documented during the Prophet's lifetime. Consequently, the narrations prohibiting the writing of Hadith lack sufficient reliability, and it cannot be concluded based on such narrations that the Sunnah was considered outside of the Shari'ah by the Prophet (peace be upon him). The opposition of the Companions to the documentation of Hadith was not universal. Some of them documented Hadith, while others, out of caution and to prevent the uncontrolled expansion of narrations, were not in favor of transmitting and documenting Hadith. Furthermore, opposition to writing Hadith is analyzed as a policy implemented after the Prophet's era, under the caliphs' direction to prohibit Hadith documentation, rather than as a continuation of the practical tradition of the Prophet's time. In conclusion, the primary reason and evidence cited by the Qur'anists in opposing the Sunnah—the issue of the delay in Hadith compilation—lacks necessary robustness and cannot serve as a basis for their anti-Sunnah stance.

Study of the Semantic Field and Linguistics of the Words "Fear", "Ru'", "Rahb", and "Wajal" in the Holy Quran

Moharram Ghorbani; Askar Babazadeh Aghdam; Mehdi Shafaee

Volume 16, Issue 50 , March 2025, Pages 61-88

https://doi.org/10.22054/ajsm.2024.77465.1994

Abstract

Extended Abstract Introduction The semantics of Quranic words is one of the modern research methods in the Quran. The vast semantic fields of the eternal book are examined after selecting the words with the systemic relationship of the words around them, and some hidden layers of the meanings ... Read More Extended Abstract Introduction The semantics of Quranic words is one of the modern research methods in the Quran. The vast semantic fields of the eternal book are examined after selecting the words with the systemic relationship of the words around them, and some hidden layers of the meanings of the verses appear. In this article, the intention is to analyze and examine the semantic layers of the word “Fear”, which include: Khuf, Rahab, Wajal, Faz, A’rab, and Rau, with regard to the relationships of association in the Quran. This research is an attempt to refine the soul and achieve happiness in the hereafter in the path of recognizing the negative and positive aspects and values of Quranic words that indicate fear, which is possible with the necessary knowledge of the evidence and accompanying words and sweet Quranic stories. A semantic look at the text and a semantic analysis of its words is one of the ways to achieve the precise meaning and the main intention of the speaker. This type of view in the Quran is of particular importance due to its guiding aspect and the role it plays in ensuring human happiness and perfection, because the Quran is the word and meaning of God, and as can be seen from the verses and narrations, it has many meanings and levels. Fear, timidity, piety, fear, awe, grandeur, fear, and cowardice are words that indicate various types of fear. In the present study, the aim is to examine the semantic fields of the aforementioned words with regard to context and association. In this way, the meanings of each word are first extracted from authoritative dictionary books, and then a few examples of Quranic verses are mentioned under each word. In the Turkish language, there is a popular and famous proverb about fear: "Be a crow, and be safe!" That is, a person who is determined and timid is accompanied by health and peace. The Arabic equivalent of this proverb is "أحرُ من غرابٍ" which means more cautious than a crow. This research answers the question of how much do readers of the divine book understand the other words that accompany the meaning of fear? Through the investigation conducted by the authors, no written and specific research was found that was appropriate to the present title; however, it can be said that during literary, rhetorical, narrative, etc. interpretations, appropriate to the verses that speak of the words “security”, “settlement”, “peace” and “tranquility”, there are brief or detailed materials about this word and its derivations; other than that, in recent works, especially Quranic dictionaries and encyclopedias, explanations about this matter are seen in accordance with the entries of the mentioned words; the most important of these works include the "Dictionary of the Words of the Holy Quran" (Majma al-Lughaa al-Arabiya fi Misr), "Explanation and Interpretation of the Words of the Holy Quran" (Ja'far Shariatmadari), "Al-Mu'jam Al-Mufashir al-Alfaaz al-Quran al-Karim" (Fouad Abdul-Baqi), "Al-Musawe'ah al-Quran al-Karim" and ... which have provided very useful information about the above-mentioned words; in addition to these, studies such as "Mufadat al-Alfaaz al-Quran", "Al-Taraduf fi al-Quran al-Karim", "Al-Alfaaz al-Mutakarabita al-Ma'an fi al-Quran", "Khasa'at al-Alfaaz al-Quran al-Karim", "Al-Mu'jam al-Ishtaqqi al-Alfaaz al-Quran al-Karim" and ... have provided information in various forms and ways about the words of the Quran, which have been used in this study - with reference to the source. Fear in the language of fear or fear in the language means suffering, anguish and discomfort due to the expectation and misfortune that is likely to occur in the future or due to the loss of something beloved. (Al-Ta’rifat, Jorjani, Al-Sharif, Volume 1, Page 118) Fear of God in the Quran and Sunnah means fear of the distance of the veil and hope for nearness and reunion. It is a sign of fear for those with hearts who recognize the divine attributes that require fear and are aware of the secret of this statement of God Almighty: “Fear God, the right of piety.” O you who have believed, fear God as it is right to fear and piety. “Warning”: “Meaning: avoiding and staying away from something frightening and frightening.” (Al-Ragheb Al-Isfahani, 2005: 223) and "by referring to the cases of the use of this word, we will see that it does not mean fear, but it means avoiding and cautioning against future danger" (Qurashi, 1371, vol.2:113) such as the verse: And if they say that you will hear their words as if they are sound evidence, they will count all the words against them, they are the enemy, so beware of them. My killer Allah says: "Verily, they are the hypocrites." (Al-Munafiqun / 4): [And when you see them, their appearance (is so beautiful) that it amazes you, and if they speak, (it is so attractive and beautiful that) you listen to their speech, as if they were sticks (dry, brainless and useless) leaning against each other, they consider every call against them, they are enemies, so avoid them, may Allah kill them, how they deviate from the truth.] So, considering what was said about the meaning of fear, the connection between caution and fear is in avoiding and staying away from something that a person fears. Fear in the terminology of military jurisprudence refers to creating fear in the heart of the enemy, which is sometimes provided as an unseen help from God. This term is also mentioned in the Quran and hadiths. 1- Literal meaning: Fear is the root of the verb fear, fear, in the dictionary it means to be afraid and anxious, and terror, in the verb category, means to frighten. The word terror also means to frighten. 2- Fear is stated in the Quran (in Al Imran/Surah 3/verse 151): “We will cast terror into the hearts of those who disbelieve. ] This research is based on a descriptive-analytical and library method and has been conducted with the approach of examining the meaning of the words of the Quran using the semantics method. Semantics is a new method for examining and explaining concepts and words and discovering new meanings, a new method in the field of Quranic sciences and interpretation. It has been used among orientalists such as Izutsu and some Islamic researchers, and a group has also followed it in the country's scientific centers. Therefore, it is necessary to introduce it as a new method to interpreters and researchers of Quranic sciences. By examining the words "khufu", "rahb", "ru'u", "wajal"... the following results can be deduced: 1- The word khufu means "supplication and fear, which is sometimes accompanied by fear" and causes humble servants to achieve an emotional and deep relationship with their eternal God; in such a way that in the shadow of valuable fear, the fearful servant increases his salvation in every place, and in the path of scientific and thoughtful terminology, while becoming familiar with similar and companion words in the shadow of constant and continuous fear, he becomes a pious and pious monk and is far from any rebellion, disobedience, and negligence in servitude. 2- Another word similar to fear is the word "wajal", a state and feeling in which a person, contrary to the tranquility and peace of mind, his heart boils and he loses his peace. Wajal and fear both cause anxiety and fear in a person, and the use of wajal in the case of fear is a metaphor, and if the servant's fear is light and weak, it is called wara; although this word is mentioned only once in the Quran, it has a significant impact on understanding the wonders of creation, understanding the lives of the great prophets, pondering the deep Quranic teachings and the semantic layers of the words of the divine book, and the sure key to the success and salvation of the servants of God is fear. 3- Reading the Holy Quran casually and without reflection is different from reading it thoughtfully and with deep thought in the hidden layers of similar and opposite words and the teachings hidden in the verses of the divine book. Accurate and scientific semantics of Quranic words, understanding the meaning and application of the divine verses, while gaining the knowledge worthy of the fearful servants, causes them to reach a firm certainty in the face of the greatness of their Lord in the shadow of valuable fear.