r/AcademicQuran

Is the scribd article on As-Sababiyah (causality) an Athari article?

There is a theology article called "understanding as-sababiyah in Islam" 1996 by abdul karim ash shaami on a website called Scribd.

My friend told me it's heavily influenced by ibn taymiyyahs work on causality.

Does that mean this theology paper is Athari theology.? Ibn taymiyyah was Athari.

But I'm not sure if Abdul Karim is.

Which school of thought produced this article?

In the Qur’an, Jacob says to his son Joseph: “Do not recount your dream to your brothers, lest they plot against you.”

There is subsequently no textual indication that Joseph actually disclosed the dream. According to the Qur’anic account, why, then, do the brothers throw Joseph into the well?If their motive is the father’s special affection for Joseph, why do they single him out rather than his brother Benjamin (Bünyamin), whom they themselves claim receives from Jacob an equal measure of love?What is your view regarding the apparent omission of this detail in the narrative?

I listened to Holger M. Zellentin's lecture, but he doesn't say whether it's descriptive or prescriptive. I think it's prescriptive, since it refers to the Prophet and verse 5:34 clearly refers to a prescriptive context. But let me know what you think.

Was the Surah and Verse order of the Quran determined by the prophet Muhammad or the companions according to HCM?

I‘ve heard that the verse order is considered to be determined by the prophet both by islamic scholars and by a large sum of historical scholars (correction regarding this statement would be appreciate).

The topic of the surah order seems more nuanced though as I heard the claim that the current Surah order differs from the order in the sana‘a manuscript (primairly the lower text, again, correction regarding this statement would be appreciated as I’m just presenting my current understanding of both sides) and that according to hadith reports, which I‘m not sure can be taken as historical, different companions had different codixes which included different surah orders and that thus the surah order was fluid at first and became standardised later on. Some people say the codixes of the companions with the different surah orders were personal codixes and did not reflect any official surah order and were rather like personal notes and that the current surah order was proclaimed and set by prophet Muhammad orally and Uthman just brought it to paper. Is there any evidence to this claim or for either side? Is there any way to prove or disprove that Muhammad proclaimed the current order of the 114 Surahs and that they were fluid at the time of revelation and were later standardized? Because even if there are differences in manuscripts, I‘m not sure if they disprove the claim that those weren‘t just personal variations and that a canonical Surah order wasn‘t proclaimed and set during Muhammad‘s time of proclamation.

Thank you for taking your time to read this, I‘m excited for an answer. (And apologies for the poor writing)

it's a common opinion that the Quran refers to narratives not found within canonical biblical texts like say, infancy Gospels ( Isa's speaking infant, Mariam's narrative ), jubilee and apocalypse of abraham ( for Abraham's elaborated backstory and portrayal as the idol smasher ), these as far as my knowledge goes, have not been accepted as canonical or authoritative by the majority of christian and jewish traditions and central institutions.

why would these narratives emerge while they have no known precedent or reference prior to the dating of their inception ? why did they circulate so quickly and were cemented in the public consciousness so much so that the Quran treated them as authoritative and by implication canonical and "correct" ? did the clergy representing the official institutions not regulate the public opinion through ceremony/ study to at least maintaining it ? did they not issue statements renouncing these narratives as false ?

also, wouldn't the Quran reiterating these narratives ( if taken to be fabrications ) as the truths despite them not fulfilling the conditions of being found universally in prior scripture, be somewhat of an issue for Muslim theologians, as the tahrif argument won't can't apply to a tradition that acknowledges and documents it's own debates and pitfalls, archaic as it is, does not contain these rather "recent" narratives that are treated as being available/ obfuscated from that very tradition.

the questions to clarify are : do we have an explanation for these emerging narratives / did we study examples of these occuring in communities ( i know this is a no brainer since misinformation is the normal here in the internet but a study helps organize information like this into a framework ).

note 1) : this post is NOT made with polemical intent, as such please keep the comments charitable, earnest and open minded.

note 2) : sorry if this sounds all over the place, I've been lurking this community for long and i wanted to see what engagement questions like this would receive.