پژوهشنامه حکمت و فلسفه اسلامی
سال پنجم شماره 19 (پاییز 1385)

In his various books, Imam Khomeini (pbuh) has mentioned some of his Quranic reflections. As an illustration, in his divine and political testament after explaining the history of Quran and Sunnah [of Rassoul] in Islamic society, he has referred and reasoned to several verses of Holy Quran. The writer of the present essay in addition to explaining and analyzing the mentioned cases, has made a comparative analysis of the issue with those of Ahle-Sunnah.Quranic topics which Imam Khomeini has written in his testament are as such: applying the teachings of Quran in life, Quran as the savior of mankind, women and men cooperation to achieve the goals of Quran, Quran and science, Quran and politics, Quran and jihad, Quran and Devine triumph, Quran and calling for equity and brotherhood.

Commenting Quran on one's own or socalled "religious distortion" is one of the most challenging and effective issues of Quranic sciences which have been the concern of Quran researchers and commentators from the very beginning; and thus it has been discussed in the commentatary books of Fariqayn and also books on Quranic sciences. Yet, in my opinion the debate is still open to discussion, Since the ambiguity in the concept of commenting on one's own and the criteria of distingushing between a true commet a comment based on one's individual ideas is not clearly signified.

Although the transplantation of organs is a new field in medical science, the related controversies are rooted in religious and fiqh references. For instance, we can refer to the traditions and narrations saying about implantation of ears cut in qessas decree (punitive retaliation), and also implantation of teeth. We can also take advantages of the principles or general rules extracted from religious texts such as: The essay consists of two parts, each including 3 chapters. In each chapter, the author firstly mentions the ideas and reasoning of foqaha [faqihs] and scholars of different religions, and then he comes to study and criticize them.

The Surah "Dahr" depicts the altruistic action of some people from Islamic nation. Based on the narrations of Fariqayn, this (altruistic) action was done by ahle–beit (a) and so they are the cause of revelation of the Surah "Dahr" Seven other causes of revelation have been introduced by Sunnite scholars, which not only are they irrelevant to the content of surah, but also they are invalid since they are not documented at all, or even if they have some documents they are so weak that one can not rely on them. A number of Sunnite scholars including Ebn-e Timiyyeh have raised some questions claiming the Surah "Dahr" as a Makki one (revealed in Mecca), while a large number of commentators and scholars of Ahl-e Sunnah claim that it is a Madani Surah (revealed in Medina), and also some others have come to a consensus that it is a Madani one. Moreover, based on the consensus of Shiite scholars, this surah is Madani. The surah opens a window to a better understanding of Ahle-Beit(a) in terms of beliefs and actions.

The Present assay aims at studyiny the Salafiyyah's refrences about the Holy Propht's Prodgeny. During the recent years, some Salafiyyah scholars have been more realistic, not sticking to the content of their books. In particular, two of the contemporary scholars Allamah Muhammad Nassereddin Al-Albani and Hassan-ebne-Farhan Maleki, have stated precious notes in thise reqard. Indubitably, these notes will develop positive effects on the unity and nearness of Islamic Faith especially on the fllowers of Salafiyyah.

In the present study the relationship between God and man's deed from the viewpoints of Islamic traditionists including those of Ashaerah, Mutazelah, and Imamiyyah, and the reasoning of each considering the Everlasting Divine Power has been surveyed.Based on the viewpoints of Ashaerah and Mutazelah, the deed (action) of humanbeing has one agent [doer]. Followers of Ashaerah believe that the agent of human deed is The Exalted One, while Mutazelah followers believe that the agent is human himself. Imamiyyah sects believe that each deed has two agents: "Mobasher Agent" and "Non-Mobasher Agent". The first is man and the latter is The Exalted One. Sin [viewed] as an action issued from the man, based on the beliefs of Mutazelah and Imamiyyah is reasonably justifiable, while it is not based on Ashaerah's point of view.