Journal of Researches of Quran and Hadith Sciences
Year:2016 | Volume:13 | Issue:1 (29) |Papers Count:7

Labeling is a pervasive social phenomenon that affects human relationships with each other. This phenomenon was also common in the Muslim world. To understand the underlying causes and circumstances of this phenomenon and its consequences, and receive guidance from the Quran on this phenomenon, and recognize the strategies to deal with it from the viewpoint of the Quran, the verses of this holy book were studied. In this study, using the method of Grounded Theory (GT), the Quran data was analyzed. The result of the study is proposing the following hypotheses: 1.Arrogance leads to labeling the prophets and scriptures.2.In cultures dominated by polytheistic conceptions, the emergence of the prophets and a new religion, underlies labeling the monotheistic values.3.Under the rule of the aristocracy, ignorance of society leads to labeling the prophets.4.Worldly and other-worldly consequences of labeling are directly correlated with the frequency of labeling phenomenon. Based on the findings of this study, it is suggested to put the above hypotheses into practice and also to use the qualitative methods such as grounded theory in the study of the Quran and history.

One of the Quranic sciences was considered by scholars of this science is "Mojmal & Mobayan" in the Quran. Jalaluddin al-Suyuti in the chapter titled "Fi Mojmaleh wa Mobayaneh" of his book "al-Etgan fi Olum al-Quran" has enumerated the verses which he seems to have been "Ejmal”, as well as the various related meaning of the verses stated. He has enumerated the rhetorical devices such as "Eshterake lafzi", "Hazf", "Garabat", etc…and for instance articulates some verses. This article has attempted to investigate the "Asbabe Ejmal" on the verses has come in "al-Etgan fi Olum al-Quran", as well as "Hadith" at his another book "Al-dor Al-manthoor”. For this investigation different books of Quranic sciences plus "commentary Almizan" has been considered. It seems in most cases, Allamah Tabatabae, in his commentary Almizan, has removed the succinct (Ejmal) fore of the verses, According to the style (Siagh). Of course, the succinct verses (Ayate mojmal) based on Suyuti view point. Of course, Allamah Tabatabae comment did not have explicit and certain, just express certain aspects of the meaning has been into Consideration.

There are different opinions about Ibn-e Hebban-e Bosti, one of the famous scientists in Hadith. In contrast with the others in Khelafah, he wrote about the Etrat more than others, so he is called Shia in some sources. But he has some faults by accusing Etrat. Sometimes he praised Imam Reza (AS) and write from successful experience in pilgrimage to his grave (peace be upon him), and sometime he caught the error and illusion in his narrations. Also he weakened some traditions of some special allies of Imam Reza specially Abasalt. This survey is mixed of descriptive and analytical method rejali references of farighain. It will prove at least some characters of Ibne Hebban such as: extreme religion bigotry, unbalanced personality, scientific ego and different employments.

Using two principles; distinction between religion and religious knowledge, and historical theory, Abu Zeyd considered sunnah by hermenutic approach (theory). He believed the expression of sunnah and giving it wide spreading authenticity, as religious knowledge which is made (up) by scholars after the Prophet (pbuh) period. Thus for him, there is no reason to accept it, so it was criticized by. Depending on historical theory, he expressed the Prophet (pbuh) as human who is limited in temporal and local circumstances in his life. So his sunnah was historical question which should not been followed. In his viewpoint, the sunnah of the Prophet was not inspirational but accompanied with human faults, and it even was not followed in Prophecy period. For the sake of this, it was not codified and gathered. Abu Zeyd viewpoint has serious problems because of using deficient basis in this subject and also applying by entering style and not scientific base, also neglecting documents which appose and reverse his theory. So his approach about sunnah and its validity is not acceptable.

Kasshi In his biography book, while naming the companions of Imam sixth to eighth (AS), speaks about three groups of helpers, by which the recent mention some people as consensus. Muhammad ibn Abi Omair was in the third group. He is a prominent and well-known companion of Imam al-Kazim, Imam Reza and Imam Javad (AS), the narrator and the author of an important part of Shiite traditions. His name in addition to the people of consensus, is seen among the trustworthy. Prominent Shia scholars since the beginning of this rules up to now, has adopted various intellectual positions and subsequently practical manners and adopted approachs from broad acceptance to criticism and outright denial. Because Kafi is the first of the four books and the most important Shiite tradition, this article has tried its approach to narratives Ibn Abi Amir earned his tradition in this valuable book.

Doubtlessly, accurate traditions are one of the valuable treasures in interpreting verses, decoding them, and explaining similarities. Access to the traditions that both in terms of document and context can play such a role in understating the verses of the Quran had always been the goal of Quranic researchers especially in traditionary interpretations. But the basic problem in type of traditionary interpretations i.e. “removing documents of traditions” has led to this that attributing the traditions to the innocents will be involved in a serious uncertainty.; considering feqholhadisi and contextual aspect of traditions is more needed. In this regard, as in many traditional interpretations of collecting traditions to keep them from being destroyed had been considered by the commentators, accurate and incorrect traditions have been combined with each other and sometimes weak traditions and even subject and false things have been put in traditionary interpretations as some traditional Sunni and Shiite interpretations have being faced with a major damage. Since, based on the infallible prophets’ traditions (peace be upon them), one of the basic criteria about the accuracy and inaccuracy of the traditions is referring to the Holy Quran, traditions of Hoveizi Nooroltheqelain interpretation under some verses according to this feqholhadisi aspect has been studied. The study suggests that in addition to being opposed and non-compliance with the rational and scientific certainties and similar cases, some of these traditions are not compatible with strong verses of the Holy Quran.

Abu khadije Salem ben Mokram, whose epithet is Abu Salma, is one of transmitters which his authority among other transmitters has been subjected to question. Because of significant legal traditions (their authority depends on Salem ben Mokram’s reliability) and similar names (which sometimes are taken mistaken with Salem ben Mokram and in turn are resulted in weaken some documents and even Salem himself) one can refer to the importance of the study of this transmitter in order to explain his authority. In this ongoing debate, on the basis of transmitters’ information and by studying authoritative traditions and similar names we have concluded that in order to resolve above mentioned paradox one can say his weakening is subject to contemplation. Despite the intra contradictions of Sheikh’s claims we can say the “summation” and “preference” of Salem is reliable. Even it can be said Salem is authoritative. The Sheikh has weakened Salem because he has identified Salem ben Mokram and Salem ben Abu Salma, the latter has been weakened in transmitter’s books. As a result, the weakening of Salem ben Mokram by Sheikh Tosi is not reliable. And Najashi’s reliance to him remains without paradox.