Comparative Linguistic Research

Comparative Linguistic Research

From Raqīʿā to Araboth: An etymological and linguistic survey on the names of the seven heavens in some Islamic and Jewish cosmological narratives

Document Type : Research Paper

Authors
Kiamehr Namvar 1
Arya Tabibzadeh 2
1 Department of Persian Language and Literature, Faculty of Humanities and Literature, university of Tehran, Tehran, Iran
2 Department of Persian Language and Literature, Faculty of Humanities and Literature, University of Tehran, Tehran, Iran
10.22084/rjhll.2025.31273.2388
Abstract
Introduction
This paper analyzes a cosmological Hadith attributed to the companion Salmān al-Fārisī, that enumerates the names of the seven heavens. Various versions of this Hadith, differing in length and Isnād (i.e. chain of transmission), appear across Medieval Islamic sources including exegetical works, Hadith collections, chronological accounts, and fictional texts. While many Hadiths briefly mention heavenly features, this one is distinct because it systematically names each of the seven heavens and often describes their associated features, such as color, material and creatures. Though the specific features vary considerably across versions, the names of the heavens form the shared and crucial core element, playing a key role in identifying the different versions, as will be demonstrated throughout this paper.
Previous Scholarship
The Hadith under study has numerous versions in medieval sources, which we argue compromise three main variations of a single core narrative. One of these main is embedded within the Prophet’s ascension narrative (Ḥadīṯ al-Miʿrāj) attributed to Ibn Abbas.
· Colby (2008) and Kazemzadeh Ganji and Hoseini (2021) studied the whole of the ascension narrative and its variants, providing detailed analyses of heavenly attributes, including the heavens’ names. They argued reasonably that numerous non-authentic additional elements have added to the narrative by the scribes and authors of the fictional texts, and such a thing is an intrinsic characteristic of the such texts. Moreover, they correctly noted the resemblance between certain figures in the Ibn Abbas’ narrative and Jewish cosmological accounts, suggesting that many parts of the ascension narrative may be classified as Isrāʾīliyyāt (stories and accounts derived from non-Islamic sources, primarily Jewish; for a discussion of this term see the final section; see also Colby 2008, 12, 31, 36, 91, 168-170, and elsewhere; Kazemzadeh Ganji and Hoseini 2021). Despite this, they did not approach the heavens’ names from an etymological perspective or compare them with names in Jewish traditions.
· Lacináková (2020) specifically examined the portion of the Ibn Abbas narrative describing the heavenly attributes, based on eight manuscripts of containing Ḥadīth al-Miʿrāj. She listed the heavenly features described in each manuscripts, and provided a detailed comparison of the variants for those features such as the heavens’ names, materials, colors, and creatures. Whiles she did not specifically employ an etymological analysis, she offered insightful commentary on some orthographical and linguistic issues, when providing the variants of the heavens’ names.

Method
Our research proceeds through the following steps:
1. Investigate versions of the Hadith in various Medieval Islamic sources, including exegetical works, Hadith collections, chronological accounts, and narrative texts (We have listed over than 270 variants of the heavens' names by investigating over than 20 texts including Arabic and Persian exegeses, Shi'ite and Sunnite Hadith collections, chronological accounts, Sīrah works, and Qisas al-Anbiyā's (ranging from 9th-17th CE).
2. Analyze these versions, focusing on their contents, structures, Isnads, and the context of their quotation.
3. Classify the versions based on the foregoing criteria to identify the most authentic one.
4. Compare the structure and heavenly names of the Hadith with cosmological accounts and heavenly names found in Jewish tradition.

Discussion
This paper first investigates and analyzes the contents, structures, Isnads and the contexts of the different versions of the Hadith to classify them and identify the most authentic version.
We argue that the exegetical work Tafsīr-e Sūrābādī (c.a. 11th CE, Sūrābādī 1959; 2000; n,d,) was the earliest Persian text to narrate the Hadith, likely quoting from earlier Arabic Hadith collections or prophetic biographies (i.e. Sīrahs). Although Sūrābādī’s version was not widely quoted by his contemporaries or later Persian works, a different form of the Hadith emerged about a century later in other Persian exegeses -most probably quoted from fictional texts like Qiṣaṣ al-Anbiyāʾ (Stories of the Prophets) or Miʿrāj narratives- gained widespread popularity in Persian literature.
all investigated versions can be grouped into three main types:
1. Type 1: versions attributed to Salmān al-Fārisī (the creation of the heavens). It briefly describes the creation of the seven heavens and their names. In this type, the Hadith is the answer of Salman to the question about the creation of the heavens. This type has often been narrated by non-fictional sources such as the exegetical, sīrah and Hadith works with only minor variations.
2. Type 2: versions attributed to Ibn Abbas (the Prophet’s ascension narrative). This type comprises detailed and long reports on the features of the seven heavens conveyed as part of the Prophet’s ascension narrative. This type has mostly been narrated by fictional texts such as Qiṣaṣ al-Anbiyāʾ works or some narratives of the Prophet’s ascension.
3. Type 3 (Mixed): The versions mostly attributed to Ibn Abbas resembling the structure and content of the type 1: this type consists of versions with Isnad to Ibn Abbas though similar to the type 1 in terms of length, structure and content (they deal with the creation of the heavens rather than the narrative of the ascension). This type has been narrated by Arabic Shi’ite works and Persian exegeses as well as Qiṣaṣ al-Anbiyāʾs and ascension narratives in Arabic, Persian and Turkish.
The attribution of Type 2 to Ibn ʿAbbās, as part of the Mi‘rāj narrative, should not lead to the conclusion that it is an independent Hadith from Salmān’s narrative (Type 1). Ascension narratives are essentially compilations of shorter Hadiths assembled into a comprehensive account. Therefore, the versions attributed to Ibn ʿAbbās could simply have incorporated or adapted Salmān's original narrative of creation of heavens. This hypothesis is supported by Type 3, which is attributed to Ibn ʿAbbās but mirrors the structure and content of Salmān’s narrative. Furthermore, a comparison of the textual variants of the heaven names confirms that Salmān's narrative (Type 1) is earlier and more authentic than the other versions. Furthermore, a comparison of the textual variants of the heaven names confirms that Salmān's narrative (Type 1) is earlier and more authentic than the other versions.
Following the classification of the version, we analyze the heavens’ names etymologically. We will show that most of the names are of Aramaic or Hebrew origins, a possibility that may extend to other names as well. This finding, coupled with the considerable resemblance between Salmān’s narrative and the Babylonian Talmud’s Chagigah tractate concerning the creation of the heavens, strongly suggests that the Hadith should be categorized as an Isrāʾīliyya. Many of the heavens' names in the Hadith versions correspond to celestial names or adjectives mentioned in the Talmud or the Bible. This supposition is further supported by an analysis of the Hadith’s Isnāds, as will be discussed. It is noteworthy that other scholars (Colby, 2008; Kazemzadeh and Hosseini 2020; Lacináková 2021) have previously suggested that certain parts of the Ibn ʿAbbās narration (Type 2) may be considered Isrāʾīliyyāt.

Conclusion
We will demonstrate that the various Hadith versions studied here comprise three main variants, and that the variant concerning the creation of heavens, attributed via an Isnad to Salman al-Farisi (type 1), is the earliest and most authentic. The type 1 variant has often been narrated by non-fictional sources such as the exegetical, Sīrah and Hadith works with only minor variations. The other two types have mostly been narrated by fictional texts such as Qiṣaṣ al-Anbiyāʾ works or some narratives of the Prophet’s ascension. According to the nature of the fictional texts, the narrative in these texts has been quoted with numerous variations.
Furthermore ,we show that the Hadith has a considerable resemblance to the cosmological account of the heavens in the tractate Chagigah of the Babylonian Talmud. Based on the etymological analyses of the heavens’ names, as well as an examination of the Hadith’s structure and Isnads, we suggest that this Hadith is likely an Isrāʾīliyya.

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Keywords
Etymology
Semitic Languages
Persian Texts
Islamic Narratives
Jewish Narratives
Subjects
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