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I would like to see reliable / trustworthy shia Quran translation site or sites and also for the Prayer times. https://www.youtube.com/watch?v=wXLUOrhtxk4 In this video , around 1:00 , a Quraniq verse is shared. In the video two different translation's are shown. When I read Shakir's english translation , it was the same as the non-shia translation int his video. While some said he was maybe a Shia and his tafsir was good. Can we conclude now that that is not the case ? Second on praytime.info wich is also considered as a Shia site for Shia and Sunni muslims , the same Non-shia translation is given about the verse 4:24 What am I missing here ? Does somebody know wich translation source is used or a possible one for the translation in the video ? Thus a shia translation. After reading the following page i think it is a site for shia and sunni muslims , that is why they give different calculation methods for prayer , but I do not know if this " group of muslims " is only shia or not.. http://praytime.info/about.html Your thought's ? Thank you in advance and may Allah سُبْحَانَهُ وَ تَعَالَى grant you succes

Salaam brothers and sisters, I have been looking for a Quran Tafsir & Translation by Shia scholars/sheikhs but so far haven't been successful... Recently I've been working on the habit of reading more Quran. If anybody knows a good source for a good Tafsir as well as Translation written by a Shia scholar/sheikh, kindly link me up. And please refrain from commenting on how Shia/Sunni translations are the same because they are not i.e. I'm hoping to find material with the correct Shia perspective (or as close as possible) on Quranic verses in light of Ahlulbayt's teachings. Thank you very much in advance.

Anyone need or want a few website links to some pretty good stuff? If so, you can have the ones below: http://nudba.com/wp/ (Shia video site) http://www.almizan.org/ (Tafsir Al-Mizan) http://islamicmobility.com/ (download free Islamic e-books in seconds) http://hadithdatabank.com/ (Hadith database of Ahl-ul-bayt) http://www.theislamicseminary.org/wp/ (full volumes of Al-Kafi) http://www.wikishia.net/ (An online encyclopedia of the school of Ahl al-Bayt Úáíå ÇáÓáÇã https://www.al-islam.org/ (Digital Islamic Library) Let me know of any I might want

Many people know this verse. Few however have understand its true meaning. My goal in this post is to offer an understanding of this verse which is compliant with modern scientific understanding. First let's look at the traditional understanding and test its validity. Is everything created in pairs on this planet? The answer is no. Asexual organisms, hermaphrodites, arthenogenetic organisms, schizophyllum commune (which has 26000 different sexes) are all studied topics in biology which contradict this understanding. Then what could it possibly mean? The first hint is the use of the verb "to create". This verse is relating to the creation of the universe. The big bang theory is accepted among scientists and this is where we should look to unravel the true meaning of this verse. In nature there is an element known as heavy hydrogen, also known as deuterium. The deuterium isotope's name is formed from the Greek deuteros meaning "second", to denote the two particles composing the nucleus. It's the most simple "pair" in nature. The nucleus of deuterium, called a deuteron, contains one proton and one neutron. Now this element played a very important role in the creation of this universe and the big bang. The explanation is very complex so I'll try to keep it as simple as possible. Deuterium played a huge role in the first minutes after big bang. It defined the number and ratios of the elements that were formed in the Big Bang. Especially the formation of helium. Helium can only be formed with an in between step of forming deuterium. As you know helium is what fuels stars like our sun and every other star in this universe. As we know every living thing on this planet is composed of elements created in stars. And here we have in Quran a verse stating, "And of everything We have created pairs, that you may remember" Isn't this mind-blowing? Indeed everything "the universe" was created by an element known as a pair "deuterium", which later formed helium, fueled the stars and created life.

Assalamun alaykum wa Rahmatullahi Ta'ala wa Barkatuh, Dear brothers and sisters, While reading the Holy Qur'an I have come across certain verse whose apparent contradictions have been bothering me for some time now. Ismah (immunity from sins and ignoble acts) of the Anbiya [as] and A'immah [as] is a well-established pillar of our madhab. Traditionally, there are many verses from the Qur'an towards which the ulama point as being the basis of this concept, chief among them being - “So I swear by Your Might (O Lord) that I will surely mislead them all together except the devoted servants of Yours from among them.” (38:82-3; 15:39-40) , and “…As for my servants, you have no power over them except those who follow you from among the misled people…” (15:41) . These verses clearly state that the prophets(as) are safe from Shaytan's deception. They have also been reproduced as proof for ismah in many writings,such as here , here and here. However, we see that despite this fact, the Shaytan was able to trick Hazrat Adam[as] into eating the fruit from the forbidden tree - Then began Satan to whisper suggestions to them, bringing openly before their minds all their shame that was hidden from them (before): he said: "Your Lord only forbade you this tree, lest ye should become angels or such beings as live for ever." (7:20) And he swore to them both, that he was their sincere adviser. (7:21) So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?" (7:22) An important note : Dear brothers and sisters, whether or not Hazrat Adam [as] committed a sin/mistake is irrelevant to my question, for I am myself a firm believer in the concept of ismah. My question is about something more fundamental - given that the prophets are ma'soom and out of bounds/ off-limits for the Shaytan, how was he able to trick Adam [as] into eating the forbidden fruit? How do we resolve the apparent contradiction between these verses?

If anyone is searching for a Qur'an app here is the only for you: http://www.almubin.com/alquran3/ . For a good translation of the Qur'an within the app click on: Translations and select number 35 And for an exegesis of the Holy Qur'an online visit http://www.almizan.org/ If you want a complete exegesis (on every verse) you will have to download it from here http://islamicmobility.com/book/author/Aga Mahdi Puya (Agha Pooya) For the best reading experience i recommend buying an iPad mini 4. You can get a cheap one (if available) from Apple https://www.apple.com/us/search/refurbished-iPad-mini-4?src=globalnav

An Instance of Imami Ta`wil There is a difference between Tafsir and Ta`wil. The Qur'an has many interpretive layers and no one knows them all except Allah himself and the 'Rasikhuna fil Ilm' [those deeply entrenched in knowledge]. Below is one instance of the Imam unveiling an inner meaning of a part of the verse which is not at all apparent upon a literal reading. It should make us all take a step back from the claim that we can fully understand the Qur`an without their guidance. الفقيه: باسناده عن عبدالله بن سنان قال: أتيت أبا عبدالله عليه السلام فقلت له: جعلني الله فداك ما معنى قول الله عزوجل: ثُمَّ لْيَقْضُوا تَفَثَهُمْ قال: أخذ الشارب وقص الاظفار وما أشبه ذلك، قال: قلت: جعلت فداك فإن ذريحا المحاربي حدثني عنك أنك قلت: ثُمَّ لْيَقْضُوا تَفَثَهُمْ لقاء الامام وَلْيُوفُوا نُذُورَهُمْ تلك المناسك، قال: صدق ذريح وصدقت، إن للقرآن ظاهرا وباطنا ومن يحتمل ما يحتمل ذريح al-Faqih: Via his chain to Abdallah b. Sinan who said: I came to Aba Abdillah عليه السلام and said to him: may Allah make me your ransom, what is the meaning of the words of Allah Mighty and Majestic: “then they should remove their untidiness” (22:29), he said: trimming the mustache and cutting the nails, I said: may I be made your ransom, Dharih al-Muharibi narrated to me quoting you as saying: “then they should remove their untidiness” means ‘visit the Imam’ and “fulfill their vows” refers to ‘[perform] the pilgrimage rites’, he said: Dharih was right and so are you, verily for the Qur’an there is an exoteric and esoteric [layered meanings], and who can bear what is borne by Dharih? Commentary The verse in question is in Surat al-Hajj. It contains instructions to those making the Hajj. It says: “Then they should remove their untidiness, fulfill their vows and circumambulate the Ancient House” (22:29) The apparent meaning of ‘remove their untidiness’ is for a pilgrim to groom himself, and this would involve acts like trimming the mustache and cutting the nails, this is also what we find in the answer of the Imam to Abdallah b. Sinan. However, he had given a different answer to Dharih consonant with the latter's spiritual maturity. As is well known - the `Aimma used to answer the people based on the levels of their ability. Abdallah b. Sinan had heard this different meaning from Dharih and wanted to confirm it from the Imam himself. This is when the Imam reveals to him the exterior and interior meaning of the verse. The Imam also notes that he does not disclose the inner meaning to everyone but only those who have the capacity to handle it. و على هذا فالمراد بالتفث أو قضائه تطهير البدن و القلب و الروح من الأوساخ الظاهرة و الباطنة، فيدخل فيه المعنيان معا إذ الغسل و حلق الشعر و قص الأظفار تطهير للبدن من الأوساخ الظاهرة، و لقاء الإمام تطهير للقلب من الأدران و الأوساخ الباطنة التي هي الجهل و الضلال و الصفات الرديئة و الأخلاق الدنية al-Majlisi: The point of intersection between the two meanings is to interpret removal of dirt as achieving cleanliness from all that which blemishes a human whether it be in his physical body, his heart or soul. Bathing, trimming the hair and cutting the nails would be cleanliness of the body from physical dirt, while meeting the Imam and hearing his piercing words would be cleaning the heart from spiritual dirt such as ignorance, misguidance, repulsive attributes and base character. وجهة الاشتراك بين التفسير والتأويل التطهير فإن أحدهما تطهير للبدن عن الأوساخ الظاهرة وما يجري مجراها والآخر تطهير للقلب من الأوساخ الباطنة التي هي الجهل والضلال والعمى Faydh al-Kashani: The two meanings are related one being Ta`wil and the other is Tafsir both related to cleanliness. One is through removing the outward dirt while the other is through removing ignorance and blindness [spiritual defects]. ووجه الاشتراك التطهير فان ما قاله عليه السلام لذريح فهو تطهير الباطن وما قاله لعبد الله بن سنان هو تطهير الظاهر والاول هو التأويل والباطن والثانى هو التفسير والظاهر Sayyid Hassan Khorasan: What the Imam said to Dharih is a purification of the inner self and what he said to Abdallah b. Sinan is a purification of the outer self. The former is an example of an esoteric Ta`wil while the latter is an example of an exoteric Tafsir. One of the most important obligations to be fulfilled during the pilgrimage is to meet the Imam. This is what the Ashab used to do, taking advantage of the crowds to seek out the Imam and ask him questions without any fear. Hajj season is also where the early Sufara used to meet up with the Last Imam.

Salaam. NOTE: Only for Arabic Readers. Recently al-Burhan Fi Tafsir al-Qur'an (8 vols.) by Sayyid Hashim al-Bahrani has been uploaded in clear scanned pdf format. For those who dont know, the work is a Tafsir of the Qur'an using only the Ahadith from our sources (the most encyclopedic out there), thus basically the interpretation of the Imams for all the verses. Here is the link http://alfeker.net/library.php?id=1949.

I hope you are all doing well So we've all read the Quran, but do we all really understand it? Do we deduce the right interpretation? I have begun to use al-mizan online and noticed how different my understanding was to that of a studied scholar. However, the website doesn't have the tafsir for all surahs. I prefer a book I can hold anyway, rather than a screen to read from. I can open a book whenever and wherever. Though depending on the price, I may be forced to read a pdf file. So I was wondering if any of you have any suggestions? Are these tafsirs precise, or just as accurate as can be? Hope to hear from you!

Salaam, I've recently downloaded tafsir al-Tustari and before I delve into this 500-page book, I'm wondering if you have any thoughts about it.

Naturally, the Holy Quran is the highest authority of Islam in all respects. However, if Quran leaves room for interpretation or does not explain something in full extent, which one comes next in hierachy: Tafsir (interpretation of Quran by Islamic scholars), or the Hadith (the record of the sayings of Prophet Muhammad [pbuh])? Which one is to be consulted first? Thanks a lot in advance!

Assalamalekum brothers and sisters, Hope this post finds you all well. I have joined Shiachat very recently and will be so glad to participate in the threads regarding various topics. Today I have found an online Quran on below address: http://al-quran.info/#home Would appreciate if someone could tell me how authentic/reliable this link should be. Jazakallah khair

bismihi ta'ala assalamu alaykum, In case someone doesn't know, Tafsir Al-Mizan is a momentous exegetical work written by Allama Muhammad Hussain Al-Tabatabaei (ra), the great philosopher. His work consisted of 20 volumes which he wrote in Arabic, and the style of his Tafsir was Ijtihadi - a commentary of the Qur'an by the Qur'an, this work took him twenty years to complete. Syed Sa'eed Akhtar Rizvi had taken the task of translating this work upon himself and had translated up until volume 12 (which corresponds with about volume 6 of the Arabic) and had begun translating volume 13 when he died about a decade ago. Since then there have been new projects which have started translating the work again but Syed Rizvi's work remained incomplete until his son, Syed Muhammad Rizvi, completed volume 13 (corresponding to the first half of volume 7 of the Arabic). It is being published at the moment however is available online (on the publisher's website) for downloading as a free PDF along with the rest of the book. http://www.wofis.com/Publications.aspx?bookID=8&partID=57 May Allah bless the souls of Allama Al-Tabatabaei and Syed Sa'eed Akhtar Rizvi, and give a long life to Syed Muhammad Rizvi. wa assalam

Salam, I really need to get the tafseer for Surah Zumar. Please if anyone could provide a pdf link for Urdu or English tafseer, it would be really helpful. Jazakallah Kher

100 + hours of tafsir by the incredible scholar Sheikh Bahmanpour http://www.sicm.org.uk/audio.php And more here : https://www.youtube.com/results?search_query=bahmanpour+kahf

Bismihi Ta'ala As-salamu alaikum Please recommend one or more Shi'i translations of the Quran (English).

(salam) Can somebody provide me with Ahlul Bayt(a.s.)'s ta'weel of Surah no.94? This has become my favorite chapter of the Qur'an, and I would really like to know the deeper meanings it contains, according to Ahlul Bayt(a.s.). Thank you

Bismillahi Al Rahman Al Rahim Jum'ah is holy day, it is Friday and it is the day of special prayer, special ghusl, special reward for all sorts of good acts. It is a spiritual Eid. In the day of friday, it is mandatory upon men to attend Jum'ah prayer when available , else, they should pray Zuhr prayer. The Zuhr prayer of Friday is special as well. It is recommended to recite in the first Rak'ah Surat Al Jum'ah and in the second rak'ah surat al munafiqoun. Surat Al Jum'ah. Froday's Chapter: Like all chapters (except the Tawbah) the surah starts with Basmalah (saying Bismillahi Al Rahmani Al Rahim). Some of the merits of this honorable verse : The Prophet (peace be upon him and his progeny) says: “Whoever says ‘Bismillah hir Rahman nir Raheem’ will have 4000 good deeds written for them, 4000 evil deeds erased for them, and will be raised 4000 degrees.” (Bihar al-Anwar) When asked about the greatest verse in the Qur’an, Imam Ali ar-Ridha (peace be upon him) says, “[it is] ‘Bismillah hir Rahman nir Raheem’.” (Tafseer al-Ayashi) He also says: “Bismillah hir Rahman nir Raheem is closer to Allah’s greatest name than the whiteness of the eye (sclera) to its blackness (pupil).” (Wasa’il ash-Shi’a) Imam Al Hasan al-Askari (peace be upon him) says, “The signs of the believer are five,” listing them until he reaches: “saying ‘Bismillah hir Rahman nir Raheem’ in a raised voice.” (Wasa’il ash-Shi’a) Imam Ali says: “Know that all the secrets in the divine books are in the Qur’an. All that is in the Qur’an is in Al-Fatiha. All that is in Al-Fatiha is in the Basmala. All that is in the Basmala is in the ‘Baa’ [of ‘Bism’]. All that is in the ‘Baa’ is in the dot under the ‘Baa’. And I am the dot under the ‘Baa’.” (Yanabee’ Al Mawadda) There are many hadiths and much more to be said regarding the secrets of Basmalah, we can write a whole book dedicated for it. But for now, i'll skip the Basmalah and move on to the next verses in the Chapter of Friday. I'll examine the verses from 1 to 4. I am doing that because these verses are an explanatory verses of our Shahadatyin (Two testimonies ). All that is in the heavens and the earth magnifies God, the King, the All-holy, the All-mighty, the All-wise.(1) It is He who has raised up from among the common people a Messenger from among them, to recite His signs to them and to purify them, and to teach them the Book and the Wisdom, though before that they were in manifest error, (2) and others of them who have not yet joined them. And He is the All-mighty, the All-wise. (3) That is the bounty of God; He gives it to whom He will, and God is of bounty abounding. (4) The first verse says : Yousabihhu (Glorification)is given to Allah by Ma ( ma here means whatever without being specific to non animated beings)fi assamawati wa ma fi al ard ( all that are in heaven and on earth)The verse did not say (man = whoever) Nope. The verse is saying that everything, every creature and all the creation are practicing the tasbih.This is a well known belief among Muslims in all their sects. Quran pointed to this in some verses. The birds songs, the child cries, the wind, the stars in their positioning ad rotation and every single particle in this universe perform Tasbih. They know their Lord, they glorify Him and the are being obedient to Him by doing what they should do.You can google it and read many articles with many translated hadiths and verses (all creation glorifies Allah).In the Du'a of Imam Zayn Al Abdeen when he spots the crescent that marks the beginning of month of Ramadhan, the Imam addresses the moon saying to it "O creation which is obedient to Allah"And this is the Islamic relation between the human and nature. This fundamental knowledge is important when we read some commentators poor understanding of Quran. An example is Shajaratu Zaqoum and the cursed tree in Quran. The tree of Zaaqoum is mentioned in Quran and it is described to be the food for the hell residents. Now when commentators came to the verse that mentioned the cursed tree, they said that the meaning of the cursed tree is the zaqoum tree.The truth is that Hell and angels of Hell like Malik and angel of death Ezrael and the 2 angels of grave Munkar wa nakeer, those all are obedient creation of Allah and so the tree of Zaqoum. Why would an obedient creation of Allah be called cursed in Quran?There is also a hadith about throwing moon and sun in Hell in the day of judgment and that they will be used as punishment tools for the residents of Hell. Some commentators attempted to weaken the hadith upon their misunderstanding of the roles of obedient creation. The moon will be an obedient creation when it will be used in Hell and it ail be as obedient as the Hell and as obedient as the tree of Zaqoum. This verse is reminder to us that when we say "No god but God" we should keep in mind that we are testifying to a God for everything, not only humans. In islamic theology we have a term "Rubobyiah" and Eluhhyiah. You can google them as well. Basically Rubobyiah is the concept of Father in bible, the One that takes care of us. Us here should be understood in its universality. Allah takes care of everything, He takes care of the animals, the earn and heavens.Illuhyyiah means the one who deserves to be worshipped. Some spiritualists like to believe in a creator or originator but they reject the belief of a Rab, the One who intervenes and helps us. Jews were/are among this group. Others do like to believe in a originator and in a Rab, but they do not like to believe in the need to worship Him. In this verse, we testify that we believe in a God that all creations glorify. Tasbih is a form of worship. (I found the below paragraph online, you can google it)Tasbih is characterized as absolving God and purifying Him of all deficiencies, needs, parallels and all qualities that don’t conform to His holiness and the highest tasbih is to void God from all qualities as praising God through His qualities is a form of shirk. Hence, tasbih means to move from shirk to tawhid and from His qualities to His essence (dhat). [2] Essentially, subhan is a noun like ghufran and is sometimes used as one of Allah’s names (qualities) similar to how subbuh and quddus are names of Allah. And in the phrase subhan’Allah, the word subhan is mafuul mutlaq or the substitute of a verb (Arabic syntax), so the definition of subhan’Allah is actually “sabbahtullaha tasbihan”, meaning, I purify God, a complete purification, which is to absolve God of what doesn’t conform to His holiness.[3] In simple terms, subhan’Allah means: I absolve God of what doesn’t conform to His holiness. And so based on the above, hamd means praising God and tasbih is to purify and absolve – void - Him. These two concepts can be frequently seen together in most ayahs of the Qur'an, dhikrs of salat, supplications, etc., because they are complementary to each other. In addition to the fact that these dhikrs have been mentioned numerous times in the daily rituals, they are also recommended (mustahabb) and are considered to be two of the main and fundamental dhikrs in Islam. In a hadith regarding the special status of hamd and tasbih, Imam Ali (A.S) states:“التسبيح نصف الميزان و الحمد لله يملأ الميزان”; tasbih is half of the scale and hamd fills it ----------------Animals and the other creation that may have no soul testify that there is no god bit God. They also testify that Prophet is his messenger. In hadiths about the miracles of the prophet, we read about trees greeting the prophet. The creation was delighted by the coming of our prophet. Our prophet was long awaited, the true guardian/khalifah on earth, he is one of the names that were taught to Adam and upon the revealing of his name the angels all submitted to the caliphate of Adam.Also in hadiths of Imam Ali we can read about translation of some of the animals sounds , some of the animals also testify that Ali is the successor of muhamad, some animals lament Imam Husain.

Thought this was interesting

Salam, I've been searching for a good urdu tafsir for a while now but haven't come to the conclusion. I would appreciate any help if you mention here with a neutral or shia author. Also, If someone has read Tafsir-ibn-Kaseer kindly comment on it. Jazakum Allahu Khairan

Commentary on the Chapter Nuh (Noah) in Quran by Br. Khalil Jaffer if you like it, and I am sure you will, on the suggested videos section, you can find the other sessions. ma salam :)

Sahih International Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.ShakirThe love of desires, of women and sons and hoarded treasures of gold and silver and well bred horses and cattle and tilth, is made to seem fair to men; this is the provision of the life of this world; and Allah is He with Whom is the good goal (of life). Do we have hadiths which addresses this verse?

Hey guys, I know this topic is hot and a bit sensitive but I am currently plunging into utter confusion. I would like to comprehend what these verses are in fact saying. It seems, in light of the tafsirs and classical dictionaries, that the verses here are referring to the semen which proceeds from between the backbones and an area being either between the two breasts, between the breasts and the collarbones, or the chest. Now these are the dictionaries, mostly classical, I have used to deduce the meaning of the words in the verse: Lisan Al Arab by Ibn Mandhoor, Kitab Al-'Ayn by Al-Faraheedi, Al-Kanz Al-Lughawy Fi Al Lusun Al-Arabi, Al-Qamuus Al Muheet, and Lane's Lexicon which is the only one, amongst those whom I mentioned, who put loins as a definition for sulb. Now the tafsirs that are in favor of this conclusion comprise almost all of them. These are the exegeses that I have referred to: Shaykh Al Tusi's Al Tibbyan Fi Tafsir Al Quran, Tafsir Al Saafi by Al-Kaashaani, Majma' Al Bayaan and Jaami' Al Jawaami' by Al Shaykh Al Tabrasi, Tafsir Nur Al Thaqalayn by Al-Shaykh 'Abd 'Ali Bin Jum'a Al-Huwaizri, Bihaar Al Anwar Fi Tafsir Al Maathoor Fil Quran by Al Majlisi, and no I did not forget Tafsir Al Mizaan by Al Alaamah Al Tabatabaei. The only one tafsir that I am separating is Al Amthal Fi Tafsir Kitab Allah Al Munazzal by Al-Shaykh Naasir Makarim Al Shiraazi especially because it is a bit different from others. It collects the most famous interpretations of the verse in explaining the ayaat. However, in my humble opinion, the interpretations were not quite convincing in there. Excluding the last tafsir, it seems that there is a consensus on the general definition of the words in these ayaat. Anyhow,I guess the point has reached. I hope somebody can help me out in this issue. You will probably get most of what I have mentioned here from books to dictionaries: http://www.hodaalquran.com/bookscat.php?sec=2&mn=1 http://www.baheth.info Thank you and waiting for your replies.