Sunday, August 14, 2022 AD / Muharram 16, 1444 AH
Mansoor Hashemi Khorasani
 New question: Please tell us about the ruling on missed prayer. Is there a way to make amends for missed prayers, of which we do not have an exact number? Click here to read or download the answer. New lesson: A lesson 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, an Imam, and a guide on it with His commandment; Authentic Hadiths from the Ahl al-Bayt that indicate it; Hadith No. 5. Click here to read or download it. New saying: Some advice from His Honor for his companions and followers. Click here to read or download it. Visit home to read the most important contents of the website. New letter: An excerpt from the letter of His Honor in which he mentions the fate of the past people, and warns the rulers of the earth. Click here to read or download it. New critique: In the verse of purification, God Almighty addresses all the wives of the Prophet, whereas Mansoor proves the guardianship of the Ahl al-Bayt by it, and considers it exclusive to Ali, Fatima, Hasan and Husain, peace be upon them. Click here to read or download the response. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read or download it. New video: A new video with the subject “The Call of Return to God” has been published. Click here to watch or download it. Visit home to read the most important contents of the website.
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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