Commentary of Quran
Question : Can you refer to me an authentic commentary of the Quran for understanding the Holy Book in the light of teachings of the Prophet and His Progeny?
Answer : Scholars have authored many commentaries of the Holy Quran that depended on the traditions of the Imams (peace be upon them), like Tafseer al-Qummi, and like Tafseer al-Burhan in which the author combined all the traditions of the Ahlul-Bayt, also Majma’-ul-Bayan in which the author Sheikh Tabrasi repeatedly mentioned the traditions of the Ahlul-Bayt (peace be upon them) with respect to the Quranic commentary.
Quran Commentary
Question : Verse 185 of Suratul-Baqarah says that those who can afford a redemption should feed a poor person. Does this verse say that if one cannot fast he can give food to a poor person instead of fasting?
Answer : A number of narrations explain this verse to refer to the old man/woman who suffer from thirst or similar conditions when fasting, which leads to severe hardship and discomfort, so they are permitted to break their fast and pay the Fidya.
Quran Commentary
Question : Would you please comment on chapter 35 verse 32: it says that \"Allah chose some to inherit the Quran and among them are ones who wrong themselves and some who are good in deeds\". Who are the ones that wrong themselves?
Answer : It was reported in the narrations of Ahlulbait the explanation of this verse. Those elected ones to inherit the book are Ahlulbait and their descendants. What appears from the narrations is that the one who outstrip (others) through good deeds is the Imam, and the ones with good deeds is the one with high rank in faith and in good conduct, and the one who wrong themselves is the ones with shortcomings but without refusal to the truth or call for misguidance.
Quran Commentary
Question : In Quran in Surah al Maarij there is mentioned SHADAAT meaning to give more than 2 testimonies then why we give SHAHDATAIN 2 testimonies?
Answer : Apparently the term "shahadat" does not mean the testimonies that the religion are based on them like testifying to the lord with monotheism, to the prophet with the prophecy and to the imams with imamate since it is enough to fulfill these testimonies by believing in them. The verse is praising the devotees because of their fulfillment to the obligatory testimony which is testifying against or with others to establish justice. It is one of the good characters of devotees that the verse is praising them because of it.
Quran Commentary
Question : There is a verse in Quran “Rabul mashariqein w rabul magrebain" - Lord of the two Easts, and Lord of the two Wests". 55:17
What is the logic behind this?
Answer : It could mean the plurality of places of sunrise and sunset as per its revolution in one day. It could also mean the numerousness of sunrise and sunset places with respect to the horizon seen by the individual in his/her site place during the year as the places of sunrise and sunset are numerous in the seen horizon during the year.
Quran Commentary
Question : What is the term "rizq" that is mentioned in the Quran means? Is it just wealth, food, or what?
Answer : It means all good things that almighty Allah has blessed the human being with.
Quran Commentary
Question : My question is regarding Sura [2:23] is copying Quranic Verses or editing them to make new verses classed as “producing a Sura like it"?
Answer : Copying the verses as is from the holy book is permissible. It is not permissible to make up verses from gathering separated words and claiming that they are from the Almighty Allah.
Quran Commentary
Question : In Sura Maryam Verse no 50 the word "Ali" is used, I want to know whether in this verse is it a Noun or an Adjective
Answer : The apparent meaning of the name "Alyya" in the mentioned verse is an adjective.
Question :

Please explain to me the verses 1-11 from Surah 80 (Abasa) as many commentaries are contradicting about these verses.

Answer :

What is known in the Sunni traditions is that these verses were referring to the Prophet (peace be upon him and his holy progeny) and the description in the verse “frowned and turned away” refer to him, when Ibn Umm Maktoom approached him when he was talking to certain dignitaries of Quraish. The Prophet (peace be upon him) was hoping that they would accept the religion of Islam. Ibn Umm Maktoom was blind and came to the Prophet (peace be upon him) seeking for guidance and knowledge with insistence when the latter was busy talking to those people. The Prophet allegedly did not like this and turned away from the blind man frowning. The verses were revealed to rebuke the Prophet for his behavior.

This is the common version of the Sunni sect. However, the mentioned incident was not narrated – according to this interpretation – by a person who were present at its time. It was narrated by Aisha who was a child at the time of the revelation or was not born (based on the difference in her birth year). It was also narrated by Anas and Aslam, and both of them are from the tribes of Ansar in Medina, whereas the verses were revealed in Mecca. In addition to this, there are also issues with the authenticity of the chain of narrators of this interpretation.

Some Sunni scholar did not agree with this interpretation of the verses. Ibn Hajar stated that Dawardi said that the one who “frowned” was a non-believer. Tirmidhi described this narration as “Odd”. These are clues that this version of the story does not corresponds to what is known to all Muslims about the high level of morality of the Messenger of Allah, and his patience and tolerance.

Shia scholars – to the contrary – unanimously agree that the one who ‘frowned and turned’ was not the Prophet (peace be upon him and his holy progeny) as this does not correspond to his ethical behavior. A narration from the Imams of the Ahlulbait (peace be upon them) stated that Ibn Umm Maktoom came to the Prophet when he was sitting with his companions, one of them embraced Islam in Mecca and was wealthy and from the tribe of Bani Umayya. The Messenger of Allah welcomed Ibn Umm Maktoom and favored him over the rich man; the latter frowned in the face of the blind man. The verses were revealed to rebuke this act by stating: “As for him who is wealthy unto him thou payest regard. Yet it is not thy concern if he grow not (in grace). But as for him who cometh unto thee with earnest purpose and hath fear, from him thou art distracted.”