Thursday, May 23, 2024 AD / Dhul-Qa’dah 15, 1445 AH
Mansoor Hashemi Khorasani
 New saying: A significantly important and enlightening saying from His Eminence about the condition for the Mahdi’s advent. Click here to read it. New question: What does it mean that the Quran is extremely eloquent and rhetorical? It has been said that the Quran contains true reports about the future and hidden sciences at the time of completion. Please provide some examples of these reports and sciences. Click here to read the answer. New critique: Please mention the name of the university or religious school from which His Excellency Khorasani has graduated; because no matter how much I searched, I did not find his name nor his fame as a famous writer, researcher, or religious man in Afghanistan. Click here to read the response. Visit home to read the most important contents of the website. New letter: An excerpt from His Honor’s letter to one of his companions, in which he advises him and frightens him from God. Click here to read it. New lesson: Lessons from His Honor about the fact that the earth is not empty of a man knowledgeable about the entire religion, whom God has appointed as a Caliph, Imam, and guide on it with His command; Authentic Hadiths from the Prophet that indicate it; Hadith No. 11. Click here to read it. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read it. New video: A new video with the subject “The Call of Return to God” has been published. Click here to watch it. Visit home to read the most important contents of the website.
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Question & Answer
 

Which of the Quran’s Interpretations do you suggest for further study by young people?

The decisive verses of the Quran do not need interpretation; because if they need to be interpreted, the circulation or sequence would be necessary, which is impossible, but its allegorical verses, meaning the concepts of the industries and the examples of its generalities, need to be interpreted, and for gaining knowledge about them, we should refer to the God and those who are firm in knowledge, as He has said: ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ [1]; “He is the one who has revealed holy book to you; from which there are the decisive verses that are the basis of holy book and others are the allegorical verses; as for those in whose hearts is deviation [from truth], they will follow that of it which is allegorical, seeking discord and seeking an interpretation [suitable to them]. Whereas, no one knows its [true] interpretation except Allah, and those who are firm in knowledge” and with this description, for having knowledge about their interpretation, we should refer to the God and those who are firm in knowledge, and referring to God will be done by referring to decisive verses of His book, and referring to those who are firm in knowledge by referring to His caliphates on earth, who are certainly from those are firm in knowledge.

It is understood from here that referring to any of the commentators' interpretations about the book of God is not obligatory, and it does not make needless to refer to God and His caliph on hte earth, but referring to some of them, in spite of all their shortcomings and errors, could be very useful; Such as “Al-Tibyan Fi Tafsir Al-Quran” written by Muhammad ibn Ja'far Tusi (d. 460 AH), “Majma Al-Bayan Fi Tafsir Al-Quran” written by Fazl Ibn Hassan Tabarsi (d. 548 AH), “Tafsir Gharib Al-Quran” written by Fakhr al-Din Tarihi (d. 1085 AH), “Al-Mizan Fi Tafsir Al-Quran” written by Muhammad Hussein Tabatabai (d. 1403 AH) and “Al-Bayan Fi Tafsir Al-Quran” written by Abu al-Qasim Khoei (d. 1413 AH) from Shias, and “Jame Al-Bayan An Tavil Al-Quran” written by Muhammad ibn Jarir Tabari (310 AH), “Tafsir Al-Quran Al-Azim” written by Ibn Abi Hatam Razi (d. 327 AH), “Mufradat Alfaz Al-Quran” written by Raqeb Isfahani (d. 425 AH), “Al-Kashef Al-Haqayeq Ghavamez Al-Tanzil and Ayoun Al-Aqawil Fi Vojuh Al-Tavil” written by Mahmoud Ibn Omar Zumakhshari (d. 538 AH), “Zad Al-Masir Fi Alam Al-Tafsir” written by Ibn Jawzi Baqdadi (d. 597 AH), “Tafsir Al-Kabir” written by Fakhr al-Din Razi (d. 606 AH), “Al-Jame Al-Ahkam Al-Quran” written by Muhammad ibn Ahmad al-Qartabi (d. 671 AH) and “Al-Atqqan Fi Uloom Al-Quran” written by Jalal al-Din Suyuti (d. 911 AH) from the Sunnis.

↑[1] . Al 'Imran/ 7
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