اهل حدیث

The Qadariyya was a significant intellectual-political movement that emerged in the first century AH as a response to the Umayyad dynasty's authoritarian policies aimed at consolidating power. To counteract this movement, the Umayyad regime implemented extensive and systematic measures to suppress its influence. Using a historical-analytical approach and primary written sources, this study explores the socio-intellectual background of these opposing factions. It examines how the conflict between the Qadariyya and the Umayyad rulers, along with their loyal supporters, is reflected within Sunni narrative traditions during the first four centuries of Islam.The study identifies three key axes in the narrative portrayal of this conflict:1. Political-religious axis: Traditions depicting the Qadariyya as a detrimental force in society, often justifying their physical elimination.2. Cultural-social axis: Representations stigmatizing the Qadariyya, labeling them as "the Zoroastrians of the Ummah," which led to their social marginalization 3. Theological-doctrinal axis: The most intricate category, associating the Qadariyya with theological deviance, including accusations of shirk (polytheism), kufr (disbelief), enmity towards God, heresy, and denial of divine predestination. The findings highlight that this conflict was more than a political dispute; it was an ideological confrontation between the Qadariyya’s justice-oriented philosophy and the determinist rhetoric of the Umayyad regime. Over time, this ideological battle transitioned into theological debates, with Sunni hadith traditions being systematically employed to reinforce the determinist worldview.

During the time of Imam Reza, there was a proliferation of free thinking and the Abbasid Caliphate's unfavorable conditions, which led to the spread of deviant ideologies and thoughts among Islamic and non-Islamic sects. The two Mu'tazili currents with their extreme rationalism and the Ahl al-Hadith literalists with their intellectual rigidity and deviant ideas that could have had detrimental effects on the Islamic community were not hidden from the view of Imam Reza.The particular deviations of Ahl al-Hadith drew the Imam's special attention to confront this current and explain their deviant views. In order to understand the Imam's confrontation with this current, the first step is to examine the conceptual meaning of Ahl al-Hadith, and it becomes clear that this term has its roots in its literal meanings. After the formation of the first term Hadith, in a later period, it became a specific term for a group that had a particular attitude towards appearances and hadiths and became known as Ahl al-Hadith. Then, by exploring the emergence of Ahl al-Hadith with the influence of Moshabbahe and Salafis and the emergence of their theological views in this group, we examine their presence in the Razavi era. Then, by examining the views of thinkers and the available historical, theological, and philosophical sources related to this period, we analyze the Imam's confrontational approach and conclude with the confrontation pattern he employed. The findings of this study can be divided into two categories: methods, including prevention, purification of theological discussions and previous views, and the presentation of new and convincing views of Ahl al-Hadith, and approaches, including reliance on textual evidence rather than appearances, balance between reason and revelation, and the fight against forgery and distortion with the principle of Quranic centrality.

Al-Mutawakkil (232-247 AH), only two years after gaining the seat of the Caliphate, emerged from the thought of the Mu'tazilites and turned to the Hadith. Then, he left all the religious affairs of the caliphate to the Ahl al-Hadith and expelled the Mu'tazilites. With this event, while the thought of the Ahl al-Hadith became state-owned and their domination over religious thought, a kind of intellectual-political exchange was formed between the Caliph and the Ahl al-Hadith. Under these circumstances, the Imams, who had faced the transfer of the Imamate Center to Samarra, saw in front of them a network of narrators who, while forming a new religious community, believed in Shiite teachings. This study sought to answer how this happened and to re-examine it in the terms: "socialization". The findings indicated that by expanding the intellectual activities of the Hadith movement and trying to nourish society, they designed a set of political, social, cultural and even military strategies in the form of hadith. Imamiyya also used the two elements of hadith and reason to campaign for this cultural event. This research explored the interaction of Hadith and Imamiyya.

The account of the events of the life of Hazrat Fatima (PBUH) after the death of the Prophet is very controversial. One of the oldest works on this subject is Al-Tabqat al-Kubra by Ibn Sa'd, which is considered to be the most important work on the companions of women. Leading research that has been done by descriptive-analytical method seeks to find Ibn Sa'd's views and ideological tendencies. The findings of this study show that Ibn Sa'd, by adhering to principles such as the justice of the Companions, not expressing the differences of the Companions and the necessity of elaborating on the Shaykhs, has expressed and modified the narrations in expressing what contradicts his theological beliefs. He has refrained from raising controversial issues, especially the news about the succession of the Prophet (PBUH) and the issues that led to the illness and death of Fatima (PBUH). In the story of Fadak, he has represented Abu Bakr as a righteous man and a follower of the Messenger of God (PBUH).

Following the assassination of the third caliph in 35 A.H. and the imposed wars upon Imam Ali the ground was prepared for the rise of Osmaniye thought in a part of Islamic world. The Umayyadsattempts to marginalize Imam Ali's virtues through their narrators network played a widespread role and later The Abbasid's political campaigns in internalizing and perpetuating this thought and theory, perspectively. After the fall of Umayyads and ascending of Abbasids to the throne and with the maturity of Ahl-e-Hadis, Ahmad-Ibn-Hanbal (164-241 A. H.) contributed to the Islamic solidarity through introducing Tarbi'a thought, i.e. accepting Imam Ali as the fourth caliph. The present research attempts to consider this thought through analyzing and describing the history of this thought. It also resolves to answer the question of" what have been the backgrounds of Tarbi'a in Ibn-Hanbal's perspective?". The findings of this research suggest that with the help of Ahl-e-Bayt and influence of Hadis narrators famous for their love of Ahl-e-Bayt, Ibn-e Hanbal set out to answer intellectual questions of his age, mitigate verbal disputes and carry out religious desensitizing in society. This research, based on the" sovereignty symmetry and religious belief-making" approach and through considering Hadis changes in the third century, set out to analyze and describe Tarbi'a in Ahmad-Ibn-Hanbal's perspectives.

Mo’tazz Abbasi rose to power when the disputes in the court had made the conditions chaotic. Following the general view of Abbasids, the shiahs in Samarra led by Imam Hadi and Imam Hassan (PBUT) were also considered an opponent trend in view of the court. Restoring the government to Motevakel dynasty, Mo’tazz referred to his father’s traditions concerning the sovereignty affairs. However, he was in time of the riots of the opponent including the Twelvers. Looking for the answer to the question on what political religious approaches taken by Mo’tazz in dealing with the Twelvers and relying on the descriptive- analytical method of research, this research has concluded that Mo’tazz managed his caliphate under the influence of his mother, brother as well as his instructors. He politically considered the Twelvers as an opponent party and under the influence of the scholars of hadith, he religiously considered them as a strayed sect. Particularly, the issue of the news on Imam Mahdi’s birth by the prophesiers of the court as the terminating of Abbasid caliphate accelerated the court’s reactions

Mu'tazilites, as an intellectual theological school flourishing at the early Abbasid era, had a great influence on the establishment of Abbasid caliphate. This paper, using a descriptive and analytical method based on library resources, attempts to explain causes and contexts of the rise and decline of this intellectual school, as well as the relations between the Mu'tazilites and the other outstanding theological school known as Ahl al-Hadith. The main question of the paper is why Mutawakkil (r. 847-861), despite of the marvellous contribution of Mu'tazilites to intellectual development in Islamic society, was opposed to them. The study's conclusion is that caliph Ma'mun (r. 813-833), in confrontation with Amin (r. 809-813) and his supporting sect of al-Hashwiyah which denied the authority of Ma'mun, intended to ratify the opposite thought system of Mu'tazilites who stood against orthodox Arabs. After Ma'mun, Mutawakkil, again by supporting Ahl al-Hadith, combated Mu'tazilites and tried to restore Arab nationalism.

The third Saudi state was formed in 1932/1351 AH in Hejaz centered on Wahhabism. The formation of this state was followed by different reactions from the Muslims of the world. Similarly, different groups of Muslims of India started to oppose or go along in support of the House of Saud Kingdom. A study of different attitudes of the Muslims of Subcontinent is important in that it seems the major part of socio-political events there were partly rooted in those attitudes and impressions. From among the eminent figures of the Indian Muslims, Iqbal Lahori had a different attitude towards the da‘wa (call to Islam) of the House of Saud and Wahhabis. While examining his viewpoint, the present paper brings up, studies, and analyzes some of other most important attitudes of Indian Muslims concerning the emergence of Saudi’s new state.

The Abbasid rulership which was the result of a revolutionary and idealistic movement, adopted a rough method against Umayyad survivors in the first stage of its establishment. It was no longer that the Abbasid Caliphs’ perception was changed and some Umayyad functionaries were summoned for the military, bureaucratic and judicial services. The metamorphosis of the Abbasid behavior, is a main question which the current study tries to explain it-under a descriptive and analytic method- and show that the Abbasid caliphate – after the course of the unstable chair of politics which, some Umayyad survivors were demolished - adopted an extensive policy in order to collect the Umayyad agents from the northern and southern Arab tribes under their extensive umbrella. This policy wanted to prevent the regeneration of ancient competition between them by recalling the Umayyad functionaries for the military, bureaucratic and judicial services.

Researching of Islamic historiography texts will be considered as a path for understanding Muslims thinking way about the past Islamic first centuries. For this issue we can have a different viewpoint to these texts, by selecting an interpretive theoretical and, a semantic approach. By this theoretical method, the data is a report of the past incidents to reader –with an equal claim to event objectivity- based on authors of these texts, understanding and interpreting. On this basis, their reporting way of the past events can indicate their believes, value system and what is named as a historian ideology‚ thus this ideological perceptive from the past, transfers a special meaning and image to reader and the past history gets another meaning in this representation and reconstruction. This action-consciously or unconsciously-is done in background of historian time's requirement and necessities. So, with the recognition of meaning and sense of historian's representation, we can understand the historian motive that propelled to return to history and write it with his attitude. Because a historian belongs to a specific intellectual context and social forces who believe that contexts, he considers their interests and ideological and political beliefs for representing. So, the history will be reviewed and represented from that social force view.In this article, the history book of Khaliphe-ibn-Khayat is investigated as the first sample of Islamic public history. The findings of the paper shows Ibn-e-Khayat has looked to the past history of Islamic caliphate based on ahle hadis view and for this reason he has pushed the Khavarej, Iranians and Turks to margin and has cosideres them aliens, and has given prominence to the Arabic/Islamic identity and Islamic caliphal authority.

Throughout the history, scholars have had an influential role on the political life of societies. Being aware of their important role and position, rulers have deemed it necessary to have interaction with scholars, to get acceptability & legitimacy and to make the intellectual life of the society follow the state, in order to dominate society easily.
However, this interaction was not all the time beneficial for the state, but, sometimes, scholars’ confrontation with rulers led to their weakness and even their fall. This article investigates the interaction between the Umayyads and scholars, and indicates the establishment, goals and influences of some of these intellectual schools like Traditionists, Procrastinators (Murji’ites), Necessitarians and Freewillers (Qadarites), and demonstrates that these scholars have not acted in the same way: some of them were at Umayyad’s service, to justify their right to rule; while others criticized Caliphate, in general, and Umayyads’ Caliphate, in particular, which led to changes and developments in Islamic society.

Theological disputes in the 7nd and 8rd centuries increased tension within the Islamic society causing intellectual harmony. The question of creation (khalq) of the Quran became a controversial topic among Muslims. Eventually, the intensity of theological disputes reached such a degree that Ma‘mun, the Abbasied caliph, interfered and declared a policy of mihna. This unique policy declared four months before Ma‘mun’s death was continued by his successors Mu‘tasim and Wathiq (ahl-i hadith) for 16 years. The policy of mihna has fascinated historians leading to a number of hypothesis and views. This article examines three explanations on Ma‘mun's motivation in introducing this policy: 1. Being affected the caliphate by Mutazili;2. Being affected the caliphate by Shia.3. Showing caliphate’s power against hadith group.

The study of the history of various schools of thought plays an important role in coming into grasps with social and polictical developments in Islamic history. The Mutazilah school, with its prominent feature of rationalism, was one of the most important trends of thought in early Islamic centuries. The mutazilites who played a major role in advancing Islamic thought became the dominant ideological force in part of the Abbasid period during Mamun and Mutasim's rules. At their peak of power, they adopted a strict policy against their opponents, mainly the Sunni jurists and hadith relators who reacted negatively to the pressures, and tried to spread their line of thought through means of power at their disposal. This period, known as "Mihnah", or "Hardship", is the subject of study of this investigative article.