نشریه پژوهش دینی
سال چهاردهم شماره 29 (پاییز و زمستان 1393)

Quraniyanis the name of a thoughsystem established with an emphasis on the unity of the Islamic Ummahand with the objective of advocating the return to the Qura’n during the years of the Constitutional Revolution and the years following it. It was influenced by the reformistideas of Seyyed Jamal al-Din Asad Abadi and Sheikh Hadi Najmabadi،was founded by one of his students named Syyed Asadullah Kharaqani and was sustained by other figures such as Shariat Sangalaji،Yusuf Shoar، Burqaee، Qalamdaran، Hosseini Tabatabaee، etc. This group، who believe،in the realm of beliefs، the Qura’n is sufficient and sunnah is not needed، hold that the Qura’n-through-Qura’n interpretation methodis the standard of understanding the Qura’n. Although this method is one of the most significant and reliable interpretation methods، their utilization of this interpretation method in the realm of beliefshas been criticized for such reason as lack of comprehensiveness، lack of coordination and weakness of drawing conclusions، which are dealt with in the present study.

The principles of the Mutazilafor evaluating the texts of narrations can be examined from intellectual and narrational perspectives. This sect considers the Quranas the most reliable reference and the first criterion in determining the soundness of narrationswhile believing in the interaction between reason and narration and then uses sunnah to identify sound hadiths while authenticating sunnah as a legal proof. In addition to the narrational principles, this group believes reason, as a trusted source in religious perceptions, has an important role in understanding and evaluating narrations and its function can be seen within the framework of independent reason and supreme reasonin evaluating the texts of narrations.

The Quranis a book of guidance for manin all eras and it has made use of various modes of discourse for this purpose. In the Holy Quran, God, the Most High, uses the narrative modeand, within the narrations or stories, He employs various styles of expressionto expedite and facilitate the understanding of the content and make the deep spiritual concepts descendinto the spirit and the soul of man. This style has been utilized in a considerable portion of the Quranicverses. The story of creation is among the narrations of the Quranand the Torah. In the present paper, the techniques utilized to convey the moral and epistemic concepts in this story are explored.

Narrationsfrom the Infallibles play an important rolein the process of understanding the Quranic verses soundly and gaining access to signification of God's word. However, this religious resource has experienced various damages in its history of ups and downs that have affected its authenticity. Despite the ample efforts made by bothShiite and Sunni scholarsto refine hadiths, the sound and unsound narrations are still mixedin the narrational and interpretational resources. Hence, taking cognizance of hadithvulnerabilities, in terms of both documentation and text, is necessary. There are two basic approaches for textual anddocumentationalcriticism in examining the validity and authenticity of hadiths.Since discrimination of authentic and genuine narrationsfromthe invalid ones needs to be made on the basis of scientific criteria, scholars have utilized various criteria to identify false narrations in terms of content. The most important of the criteria are inconsistency of hadith with the Quranand true Sunnah, disagreement with Shiite consensus, and incompatibility with rational reasons, scientific certainties and historical truths.Arusi Huveyzy’s Nur al-Saqalein Interpretationis among thenarrational interpretationswhich has not been immune from false hadiths due tothe prevalence of the spirit of Traditionisminit, and its author has mentioned weak narrations without commenting on them. Therefore,picking up this interpretation work and application of the hadith criticism criteria in evaluating its narrations canbetter reveal thevalidity or invalidity of the narrations of the book.

It has been narrated that the Samat prayer has been transferred fromthe Jewish religion to Islam and it is the same prayer that Joshua, the successor of Moses, ordered his troops to blow in their horns in the Amalekites battle.The similarities between the themes and terms of this prayer and those in Torah confirm this idea. What the present article deals with is a portion of this prayer in which the prophecyof Moses and his reception ofrevelation from God is reflected. In this paper, the themes of this part of theprayerin the Qura’n and the Torah are compared and it is indicated how these three resourcesagree with each other. The three resources point out that God has spoken with Moses from behind a column of light or fire.

The command "eqra’" (read) at the beginning of the revelation is the first purposeful instruction that reveals the main approach of the call of the Prophet of Islam. Hence, he was diligent in reading and memorizing the Quran and made every attempt to have the believers read and memorize the Quran as well. In his attempts to teach the verses and surahsto the companions, the Prophet underscored oral and aural teaching. He readthe verses to the companions following their revelation and got them to read, review and memorize them. He alsosent some ofthe companions to the surrounding areasto teachthe Quran. Since the early days, this approach has led to the emergence of a group of people known as qari(reciter) and the chain of the Quran reciters hassustained from century to century. Examining the different semantic layers of the word "eqra" (read), this paper reviews the process of the Prophet’s effortsaimed at reciting the Quran and how he recitedit so thatthe imperatives of recitingthe Quran can be explored. The results revealed that the main element of teaching the Quranis recitation along with a focus on the meaning range. Recitation along with deliberation is the first semantic layer of recitation of the Quran and other layers includeinvestigation,reflection, contemplation,perception, awareness, being influenced and putting the messages of the verses into practice, which could be vividly observed in the Prophet Muhammad’srecitation and needs to be followed by Muslims.