نشریه سفینه
پیاپی 57 (زمستان 1396)

Ahmed Sobhi Mansour, who is the symbol of the Quraniyun and anti-traditional flow in Egypt, tried to provide arguments for his foundation in two books, Al-Quran and the infallibles of Mosadra elyt-Shara-ul-Islam and Al-Sultan of Al-Quran al-Karim; his three principles respectively are: 1) The Quran is the only source of Islam. 2) There is a difference between the Nabi and Rasool, and only Rasool should be obeyed, not the Rasool who is not a legal character.
3) The Prophet and the Companions announced the prohibit of writing down their words. Therefore, in justifying why the number of rakat of prayers have not included in the Quran, as well as other details regarding Ahkam such as Hajj and the like, he has given some arguments which cause the rejection of the traditions derived from the infallibles.
In this study, the author expresses Mansour’s views on the basis of his writings and examines his words in two aspects (the foundation and the construction). Mansour regards the Quran's adequacy for two verses: Anam 38 and Nahl 89. In this article, it becomes clear that the concepts developed by Mansour have a serious contradiction with his principles.

Mohammad Abu Zayd Damnhouri, who has written the book "Al-Hadayaha and Al-Irfan al-Taqsir al-Quran bil-Qur'ān", is one of the main figures of the Quraniyun in India. The author of this article, based on the Quran and reason, criticizes the above-mentioned interpretation in terms of methodological damages; the damages include the Quranic inclusive sufficiency and the rejection of the authority of the Sunnah, the heterogeneous and illogical interpretations, the subjective interpretation of the Quranic, the ignorance of the literary rules approved by all literary men, the empiricists in the interpretation and perception of the Quran. False interpretation of the miracles and his selective citations to the Quranic verses is one of the serious problems, the author of the present article poses to him.

The author explains the view of Mirza Mehdi Esfahani about the relationship between the Quran and Mobayyin based on the interpretation of the Quran on Monfasil. That is, God made understanding His words dependent on the expressions of His proofs. Therefore, anyone who wants to understand what God means, should refer to the carriers of the Quranic sciences, who are the Prophet and Ahlul Bayt. Mirza Isfahani mentioned his reasons in his book Mesbah Al-Hadi: 1. Quran is in the language of Divinity. Therefore, on one hand, it is not like human words, and on the other hand, it is the source of every science and it is continuous and does not end. Therefore, the principle of every thing is in the Quran. 2. Quran has been revealed to the Prophet. 3. The Quran has been revealed for everyone of all times. Therefore, there must have plenty insides to meet the needs of everyone. The reason of ÊÚæیá ÈÑ ãäÝÕá in the Quran is to reveal the void of the caliphate of oppressors.

Sheikh Mohammed Sind Bahrani, in the book "ÇÓáÇã ãÚیÉ ÇáËÞáیä áÇ ÇÓáÇã ÇáãÕÍÝ ãäÓáÎÇð ãä ÇáÍÏی, " responds to the claim of Quraniyun who Believe Quranic inclusive sufficiency in understanding religion in 28 chapters. In this article, the author after a brief introduction about this claim and the views of its followers and a list of the 28 chapters of Sind’s book, explains some of them briefly, among them: checking Motashabehat by comparing them by Mohkamat, limitation of the Quran's interpretation to Ahl Tathir, and their dominance on the Quran, the explanation of the principles of Ilm al-Hadith and the types of revelation.

The Thought School of Quraniyun is interested in Quranic inclusive sufficiency and the denial of the role of the Sunnah in knowing religion, it considers hadith as lacking authority, and does not value it in the explanation of Ahkam. In addition, Quraniyun has raised some opinions to which they themselves do not adhere and have faced problems in the interpretation of the Quran without traditions. The author of this article has given a brief history of this process and the thoughts of its followers, such as: the Prophet's ijtihad in the Quranic verses, the possibility of understanding Ahkam by reasoning and contemplating in the Quran, denying the role of Sunnah in understanding the Quranic verses. The author responds to these claims, expression "ãä ÔیÁ" and "˜áø ÔیÁ" mean "extra public", not "the real public". In addition, the Quran gives the status of explaining verses and teaching the book to the Prophet. The other principles of Mansour are the differences between äÈی and ÑÓæá from the point of view of the Quran and the domain of obedience of the Prophet, which the author answers them based on the Quran. Mansour knows the Sunnah violator of the Quran and invokes to the Prophet's reports about recording hadith. In this article, it has become clear that the concepts developed by Mansour have a serious contradiction with his principles. 4then explains the dependency of the Quran's understanding on the hadith. Then she examines the method of Quran's interpretation by means of the Quran, through explaining the position of traditions in understanding the Quran as Allameh Seyyed Mohammad Hussein TabatabaI examined.

Quraniyun are those who completely deny the authenticity of hadiths or do not regard necessary importance for the hadiths, and they merely consider the Quran sufficient to be believed in and acted upon. In
this article, some people and their resources are introduced. In this writing, 8 people from the Shia Quraniyun and 16 Sunni Quraniyun along with their activities and their works, are introduced, then the sources about the Quraniyun are mentioned, which include 18 books and 22 articles and 9 thesis.
writing, 8 people from the Shia Quraniyun and 16 Sunni Quraniyun along with their activities and their works, are introduced, then the sources about the Quraniyun are mentioned, which include 18 books and 22 articles and 9 thesis.

The book "Al-Fosoul Al-Mohemmah fi Usul Al-Aemmah" by Sheikh Hour Ameli, is one of the most undoubtable comprehensive collection of hadiths that has been compiled in the recent period and has 3194 hadiths consisting of two preambles and five sections. The first introduction is dealing with motivation and processes of composing the work and in the second introduction the discussion on the validity of the applying the word ÚÇã on its implications has been addressed. The narrations of the book are arranged in five sections of the principles of belief, jurisprudenceÇÕæá ÝÞå, jurisprudential rulesÇ͘Çã ÝÞåی, medical narratives, and äæÇÏÑ. The author's motivation to compile this book was to show that all religious teachings can be obtained by referring to the traditions of the Shiite Imams and without any reference to the
Ahlul Bayt. Mirza Isfahani mentioned his reasons in his book Mesbah Al-Hadi: 1. Quran is in the language of Divinity. Therefore, on one hand, it is not like human words, and on the other hand, it is the source of every science and it is continuous and does not end. Therefore, the principle of everything is in the Quran. 2. Quran has been revealed to the Prophet.
inferences. This paper by using nearly 20 principles, which are organized in the form of four major axes, is to study the structural features of this comprehensive book of hadith and the author's considerations in its preparation. The strange structure of this comprehensive book which is due to the lack of subject-based presentation of traditions by the author, has made this work unwelcomed. The subject-based classification of this
comprehensive book of Hadith can be an effective step in thriving it and being referred to by different levels of knowledge. A brief introduction of Ameli and the list of his works, along with the explanation of his technical and scientific considerations, are also presented in this article.

In Quran interpretation books and in books about Quranic sciences and reasons of descent of verses of holy Quran, we can find various reasons for a lot of verses which their documentation and content should be evaluated. This article is written to mention the reason of why Sura Maarij has been sent down. The traditions of this part are being reviewed through various aspects of documentation and the content. The result is that the narrations are weak in terms of their documentation, except for Sfyany bin Eīṇa al-Hillai from Imam Sadiq, others due to a reason or more such as: documentation, weak narrators, failing to assert the narration by an eye-witness of descent of verses, are weak. In terms of context, due to some drawbacks such as: incompatibility with the meaning of Sura, Asynchrony between story and revelation of the verses, ambiguity and discordance among the traditions following each Sura. Finally, the story of the death of Numan ibn Harith Fahri in the Ghadir incident - due to the plurality of chain of narrators and harmony with the content and state of the verses - can be accepted as the reason for the descent of the Surah al-Maarij (especially the early verses).