Sunday October 25, 2020 AD Rabi' al-awwal 8, 1442 AH
Mansoor Hashemi Khorasani
(64) The need for the Mahdi derives from the need to know the rules of God and their establishment, which cannot be achieved except through His Caliph on earth, and it is clear that knowing the rules of God and their establishment is necessary for His servitude and consequently the salvation of people in this world and the hereafter and therefore, nothing can make people needless of Mahdi. (Section: Criticisms and investigations)
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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] . Ali 'Imran/ 7
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