Biannual Journal and Religious Enlightenment VOI.1, NO.1, Summer and Autumn 2020 http://quran2020.journals.pnu.ac.ir

Examining the Interpretation Validity of Ayyashi Interpretive اﻋﺘﺒﺎر ﺗﻔﺴﻴﺮي رواﻳﺎت ﺗﻔﺴﻴﺮ ﻋﻴﺎﺷﻲ Received: 18/05/2019 Accepted: 03/02/2020

1 ﺗﻮﺣﻴﺪ ﭘﺎﺷﺎﻳﻲTohid Pashaei 1

Abstract: ﭼﻜﻴﺪه: The commentary of Muḥammad b. Masʿūd al-ʿAyyāshī al-Samarqandī is one of the ازﺟﻤﻠﻪ ﻛﻬﻦﺗﺮﻳﻦ ﻛﺘﺎبﻫﺎي ﺗﻔﺴﻴﺮ اﺛﺮي، ﺗﻔﺴﻴﺮ ﻣﺤﻤﺪ ﺑﻦ oldest books of narrative . Since ﻣﺴﻌﻮد ﻋﻴﺎﺷﻲ ﺳﻤﺮﻗﻨﺪي اﺳﺖ. ازآﻧﺠﺎﻛﻪ ﺗﻔﺴﻴﺮ ﻋﻴﺎﺷﻲ ﺟﺰء is one of the first books of ﻧﺨﺴﺘﻴﻦ ﻛﺘﺎبﻫﺎي ﺗﻔﺴﻴﺮ ﻣﺄﺛﻮر ﺷﻴﻌﻪ اﺳﺖ ﻛﻪ از ﻗﺪﻳﻢ ﺑﻪﺟﺎ narrative Shia interpretations, it has the highest narrative validity. There are two ﻣﺎﻧﺪه ﻗﻄﻌﺎً از ﺑﺎﻻﺗﺮﻳﻦ اﻋﺘﺒﺎر رواﻳﻲ ﺑﺮﺧﻮردار ﺑﻮده وﻟﻲ دو challenging issues: first, eliminating the ﻣﻮﺿﻮع ﭼﺎﻟﺶ ﺑﺮاﻧﮕﻴﺰ در اﻳﻦ ﻣﻴﺎن ﺑﺮ ﺳﺮ راه ﻗﺮار دارد: ﻳﻜﻲ ,documents of the book hadiths; then ﺣﺬف اﺳﻨﺎد رواﻳﺎت ﻛﺘﺎب و دوم ﻓﻘﺪان ﺟﺰء دوم اﻳﻦ ﺗﻔﺴﻴﺮ. absence of the second part of this interpretation and only the first part is ﺧﺒﺮ واﺣﺪ ﺗﻔﺴﻴﺮي اﮔﺮ ﺳﻨﺪي ﻣﻌﺘﺒﺮ داﺷﺘﻪ ﺑﺎﺷﺪ، ﺣﺠﻴﺖ دارد available, which continues to the end of the وﻟﻲ رواﻳﺎت ﺗﻔﺴﻴﺮ ﻋﻴﺎﺷﻲ ﺑﻪ دﻟﻴﻞ ﺣﺬف اﺳﻨﺎد آن در ﺣﻜﻢ -Surah Al-Kahf. The narrative Al-Khabar al رواﻳﺎت ﻣﺮﺳﻞ ﻫﺴﺘﻨﺪ و ﻳﺎ دﺳﺖﻛﻢ ﺻﺤﺖ ﺳﻨﺪي آﻧﻬﺎ ﺑﻪ Wāḥid with the valid document has authority. The Tafsir Ayyashi's hadiths are اﺛﺒﺎت ﻧﺮﺳﻴﺪه و ازاﻳﻦﺟﻬﺖ ﻓﺎﻗﺪ ﺣﺠﻴﺖ ﻣﻲﺑﺎﺷﻨﺪ. اﻳﻦ ﻣﻘﺎﻟﻪ Mursal regarding the eliminations of its ﺑﺎ روش ﺗﻮﺻﻴﻒ، ﺗﺤﻠﻴﻞ و ﻧﻘﺪ در ﭘﻲ واﻛﺎوي راهﻫﺎﻳﻲ اﺳﺖ documents, or at least their authenticity has ﺗﺎ اﻳﻦ دو اﺷﻜﺎل ﭼﺎﻟﺶ ﺑﺮاﻧﮕﻴﺰ را درﺧﺼﻮص اﻋﺘﺒﺎر ﺗﻔﺴﻴﺮ not been proven, and for this reason, they have no authority. With description, ﻋﻴﺎﺷﻲ دﻓﻊ ﻧﻤﺎﻳﺪ ازﺟﻤﻠﻪ ﺗﻮﺛﻴﻖ ﻣﺆﻟﻒ، ﺗﻜﻴﻪ ﺑﺮ ﺑﺎزﻳﺎﺑﻲ اﺳﻨﺎد analysis, and critique method, the present در ﻣﻨﺎﺑﻊ ﻣﺘﺄﺧﺮ، اﻋﺘﻤﺎد اﺻﺤﺎب ﺑﻪ ﻛﺘﺎب، ﻣﻀﻤﻮن ﺷﻨﺎﺳﻲ و study aimed to find solutions for dissolving ﺳﻨﺠﺶ ﺑﺎ ﻗﺮآن. two challenging problems about Tafsir Ayyashi authenticity, including author authentication, reliance on retrieving ﻛﻠﻤﺎت ﻛﻠﻴﺪي: ﻋﻴﺎﺷﻲ، ﺗﻔﺴﻴﺮ، ﺗﻔﺴﻴﺮ رواﻳﻲ، ﺣﺠﻴﺖ، ﺳﻨﺪ، documents in recent sources, scholars' trust ﺧﺒﺮ واﺣﺪ. in the book, thematology, and comparison with the Qur'an. Keywords: Ayyashi, exegesis, narrative interpretation, authority, document, Al- Khabar al-Wāḥid.

1 1 . داﻧﺶ آﻣﻮﺧﺘﻪ دﻛﺘﺮي ﻗﺮآن و ﺣﺪﻳﺚ داﻧﺸــﮕﺎه ﺗﺮﺑﻴﺖ ﻣﺪرس، PhD student in Quran and , Tarbiat . Modares University, Iran, Tehran. [email protected] اﻳﺮان، ﺗﻬﺮان. [email protected] 102 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

Introduction Al-Andolusi, 1403, p. 229). "Ayyashi" The oldest and the most accurate is attributed to his ancestor, who was method of Qur'an interpreting is the called "Ayyash". interpretation by the Prophetic and "Samarqand" is attributed to the city Imamiyyah (Valavi) hadiths. Scholars of Samarqand from Bani Daram. The tried to compile and publish narrative person who lived in this area is called works in the understanding of the "Surah Ibn Abjar" (or Ibn Al-Hurr), the verses. One of the oldest books of king of Samarqand and one of Bani commentary is Muḥammad b. Masʿūd Tamim's chiefs that was killed in 112 al-ʿAyyāshī al-Samarqandī (320 AH). AH (Ibn Hazm al-Andolusi, ibid., P. The importance of this book is regarding 229; Kalbi, 1407, p. 209). the author's life and the book writing in It indicates that the Bani Tamim the age of minor absence; then the settled in Samarqand and became the antiquity of this Imamiyyah narrative rulers of that land, which confirms the comprehensive commentary; hence, it Ayyashi attribution to the Tamim tribe. has the highest narrative validity. There are two challenging issues: 1.2. Ayyashi era and class eliminating hadiths documents and then The sources of Ayyashi's biography do lacking the second part of the book. No not mention the date of his birth and article was published independently death. Only some of the later ones have regarding the general valuation of the set the date of his death around 320 AH book hadiths from document and text. (Baghdadi, ibid., V. 2, p. 32; 636; Some papers have written in the Noueihed, 1402, v.2, p.636; Sezgin, exaggerated hadiths about and 1412, v. 1, p. 99) which, of course, is not denying their validity; they have accurate and is based on conjecture and retrieved a small number of records by estimation. comparing them with the works of some His contemporary elders, students, Shia and Sunni narrators. The present and scholars show that he was one of the study, with description, analysis, and great scholars of the Minor Absence critique method, aimed to find solutions (260-329 AH); that is, he lived in the for dissolving two challenging problems second half of the third century and about Tafsir Ayyashi authenticity. probably in the early fourth century (Modarres Tabrizi, v.4, p. 221). 1. Ayyashi Biography Some contemporary scholars 1.1. Name, lineage, and surnames consider him from the Koleini class Abu al-Nadr Muhammad ibn Mas'ud ibn (Agha Bozorg Tehrani, 1403, v.4, p. Muhammad ibn Ayyash al-Sullami al- 295). He died in 328 or 329 AH. Samarqandi known as Ayyashi (Najashi, 1418, p. 350). "Sullami" is 1.3. Tafsir Ayyashi attributed to Salim ibn Mansour, who is According to biographers, the valuable a large tribe of Qais Ailan from writings of Ayyashi are more than two "Adnaniyyah" (Samani, 1408, v. 3, p. hundred books. According to Ibn 278; Kahala, 1414, v.2, p.543). He Nadim, Heidar ibn Muhammad ibn probably was attributed to "Solma" Naeem has mentioned that Ayyashi had which is a gens of "Darem" from Bani two hundred and eight books, twenty- Tamim from Adnaniyyah (Ibn Hazm seven have destroyed, and his books had Examining the Interpretation Validity of Ayyashi Interpretive Hadiths / Tohid Pashaei 103 ______

an exceptional value in the regions of 2) The second part of this Tafsir is Khorasan (Ibn Nadim, ibid., p. 335). lost, and just the first part is available Najashi enumerates one hundred and that continues to the end of Al-Kahf fifty-seven books of Ayyashi works and sura. Narrators such as Bahrani, then mentions his document to them Hoveizi, Horre Ameli, Allame Majlesi, (Najashi, ibid., p. 351-353). Feize Kashani, etc., have interpreted its Sheikh Tusi has also stated: "Ayyashi first part. Some predecessors have the has more than two hundred books and complete versions of the commentary brings his document to them (Tusi, Al- and its documents, such as Hafiz Fihrest, ibid., P. 212). Obaidullah Ibn Abdullah, known as Out of more than two hundred Hakim Haskani, one of the great Ayyashi works, only his commentary narrators of the fifth century, who has remains, and all biographers have narrated many cases of this mentioned this commentary, and they interpretation in his book Shavahid Al- have no doubt about its attribution to Tanzil (Hakim Haskani, 1427, v.1, pp. Ayyashi. Nevertheless, the current 94, 156, 207). version has two critical defects: Sheikh Abu Ali Fadl Ibn Hassan 1) This commentary has been Tabarsi (d. 548 AH), who quotes from Musnad, but some copiers have this book frequently in the commentary abbreviated it and omitted its document, of Majma 'al-Bayan (Tabarsi, 1421, p. leaving only the texts. 351, v. 8, 664, etc.). These two Allameh Majlisi states: Some copiers commentators had a complete version have omitted the commentary because these two quotes the missing documents briefly and offered an excuse part of the Tafsir Ayyashi in many cases at first of the commentary; their reason (Hakim Haskani, Ibid., V.2, pp. 195, was worse than a sin (Majlisi, 1403, v.1, 320, 418, etc.). p. 28). Sayyid Ali ibn Musa ibn Tawus (664 The copier sentence is: "I was AH) had a complete version. He quotes inclined to copy the commentary written in his exquisite book "Sa'd al-Saud," the by Abu al-Nadr Muhammad ibn Mas'ud interpretation of the thirty-second verse ibn Muhammad ibn Ayyash al-Sullami of Surah Fatir, which is not available in with his documents. I did not find the existed version and is a missing part anyone who had heard from the writer of the book (Ibn Tawus, 1422, p. 168). or had permission to transcription. So, I Ayyashi has written this eliminated its documents and wrote the commentary, and there is no doubt about rest in the same way to make it easier to its attribution, but Brockelman, who is use for the author and the reader one of the famous orientalists, has a (Ayyashi, 1421, v.1, p.73). wrong claim. He says: "We have In the book documents, only have received Ayyashi's book that written by mentioned the direct narrators. There is Ibrahim ibn Ali Qomi" (Brockelman, a complete document in four cases; 1993, v. 4, p. 14). some traditions indicate another This claim is incorrect in two ways: document that has been omitted among 1. Tafsir Ayyashi is separated from the texts of hadiths. . Qomi has never written Ayyashi's book because he was in 104 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

Ayyashi's elders class, and it is that he was first a Sunni and then a Shia, impossible. and he narrated many hadiths when he 2. The primary name of Tafsir was a Sunni, maybe he confusing Qomi is Ali Ibn Ibrahim Qomi not between Shia and Sunni narrations, so it Ibrahim Ibn Ali Qomi. No one except is not reliable. The Mamaqani says in Brockelman has claimed that Tafsir Rijal: a person who becomes a Shia and Ayyashi has written by Ibrahim Ibn Ali dies after a while will question his Qomi that is an invalid claim. writings; like someone becomes a Sunni by the age of fifty and then becomes 2. Evaluating the validity of Tafsir Shia and dies at the age of fifty-one. But Ayyashi's hadiths Ayyashi turned from Sunni to Shia at a In assessing the narrations of any hadith young age, and he has lived many years book, several characteristics are after that and wrote books; so has significant, which are the criteria for destroyed before writings. He is known determining and measuring the validity as trustworthy, truthful, one of the elders of the book narrations. Since this book of the sect. If, for example, at the age of is written based on narrations, the twenty-five, he wrote a book in the author's rijali's status, narrations Sunni way and then became a great Shia documentology, understanding the text scholar, he eliminated it or pointed out of traditions are no exception. Hence, in that it was not valid. this section, we examine these cases Some scholars also believe that Shia (except the third case, which is out of the and Sunni's hadith is not confused article's subject). because their style is different. Anyone who is somewhat familiar with the 2.1. The author's rijali's status science of hadith will understand The great Imamiyyah and Shia scholars whether this hadith is Shia or Sunni who express his biography all agree that when he sees the book (Ostadi, 1382, pp. Ayyashi was reliable, truthful, and one 139-140). of the elders of narration and the pillars of science in the Imamiyyahe sect. 2.2. Narrations Document ology Najashi considered him trustworthy Examining the book narrations and truthful with a high position among document and the scholars' way after the the Imamiyyah, who was first a Sunni author to his book hadiths is vital to who became seeking insight and a Shia investigate the book narrations' validity. in his youth (Najashi, ibid, P. 350). These two aspects examine in the Sheikh Tusi has also considered him following. the most learned, virtuous, literate, and intelligent people of the East in his time 2.2.1. Evaluating of eternal exegesis (Tusi, Al-Rijal, 1415, p. 440). documents Elsewhere, he has described him with Regarding the narrations documents, high dignity, news extension, insight, should examine elimination of the Tafsir and knowledge to them (Tusi, Al- Ayyashi and the mentioning of the Fihrist, 1417, p. 212). Allameh Helli direct narrators their rijali status based says: "high refinement, news extension, on the "result depends on a lowest of wisdom to tradition and high-power to two introductions". If a narrator is weak, it" (Helli, 1420, p.345). If someone says his narration is weak, even if the other Examining the Interpretation Validity of Ayyashi Interpretive Hadiths / Tohid Pashaei 105 ______

narrators are reliable, identifying all the mentioned about him: "Fazil, narrates weak narrations with worthless from his fother all his book, narrates documents. The result indicated that from him Abu Al-Mufazzal Al- four hundred and ninety-two narrations Shaybani" (Tusi, Al-Rijal, p. 418). are invalid (for more information, see: Haji Nouri has effort in the Pashaei, 1387, p.107-122). authenticity and justice of Muzaffar ibn The number of Al-Muhmal, Ja'far ibn Muzaffar. In this regard, he unknown narrators and narrators with has said: "Ayashi, as the permission "some companions" term, are one elder for narration, says that what is hundred and sixty-nine; the number of needed in the correctness of the Al-Marfu' hadiths means hadiths with attribution of the narrators to means has "Rafa'" and like that word are thirty-six no problem in unknowing of his that regarded as weak. narration status, and this is the belief of some scholars. But, in addition, the 2.2.2. The way of elders to narrator from Ayyashi is not limited to Muhammad ibn Masʿūd Ayyashi his son, and the narrator of his son is not One of the essential characteristics in limited to Alavi Omari (Noori Tabresi, the validation of a book is the narrators v.5, p.202-203). and scientists' attention to that work. Tafsir Ayashi has known that Shia B. Sheikh Najashi way: informed scientific pillars such as Sheikh Saduq, us that Abu Abdullah ibn Shazan Al- Sheikh Mufid and Sheikh Tusi had an Ghazvini told us Heidar ibn Muhammad independent way to his book. Al-Samarqandi told us Muhammad ibn Masud (Najashi, 1418, p.453). A. Sheikh Saduq way: from Nazari says that Najashi narrates the Muzaffar ibn Jafar ibn Muzaffar Al- Tafsir Ayashi through two Alawi from Jafar ibn Muhammad ibn intermediaries that is a valid method Masud from his fother Abi Al-Nazr because Najashi's elders have been Muhammad ibn Masud Al-Ayyashi (Ibn authenticated in their place (Sobhani, Babweyh, 1437, v.4, p.492). pp. 281-288). And the second person, Sheikh Tusi says in his book in the Haidar ibn Muhammad al-Samarqandi, chapter "In what who did not narrate who according to Sheikh Mufid, was a from one of the Imams": student of Ayashi (Mufid, 1418, Al- Al-Talakbari narrates from Al- Ikhtisas, p. 191), whom Sheikh Tusi Muzaffar ibn Muhammad ibn Abdullah considered a glorious scholar (Al-Rijal, ibn Muhammad ibn Omar ibn Ali ibn ibid., P. 420). And Allameh Helli (Helli, Abi Talib, the permission of Ayyashi p.127) and Vahid Behbahani book Muhammad ibn Masud ibn (commentary on Manhaj Al-Maqal, v.4, Muhammad ibn Ayyash Al-Solami p.435) have authenticated him. from his son Jafar ibn Muhammad from his fother Abi Al-Nazar nicknamed Aba C. Sheikh Mufid way: told us Al- Talib (Tusi, Al-Rijal, 1418, p.500). Sharif Abu Abdullah Muhammad ibn The connection link of Ayyashi to Al-Hasan Al-Javani said: told me Abu Saduq is his son Ja'far ibn Muhammad Talib Al-Muzaffar Ibn Jafar Ibn Al- ibn Mas’ud that Sheikh Tusi has Muzaffar Al-Alavi Al-Umari from Jafar 106 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

ibn Muhammad ibn Masud from his fother (Mufid, 1418, Al-Amali, p.29 and 2.2.3. Ayyashi documents to 72). narrators, companions and elders in Mufid says another place: told us recent writings Abu Al-Qasim Jafar ibn Muhammad Precedent narrative exegesis said: told us Jafar ibn Muhammad ibn frequently narrated Hadith or Khabar Masud from his fother Abi Al-Nazr Al- with their document. Thus, hadiths and Ayyashi (Ibid, p.327). Everyone in the Akhbar's documents have an essential link is trustworthy, and so the above role in examining their validity, and the method is valid. interpretation of Ayyashi is no exception. The original version of this D. Sheikh Tusi way: a group of commentary contained Musnad hadiths companions from Abi Al-Mufazzal attributed to Imams. Still, unfortunately, from Jafar ibn Muhammad ibn Masud its abrogator or writer omitted those Al-Ayyashi from his fother (Tusi, Al- documents in most cases and only has Fihrist, 1418, 139). written the last narrator; this process has In another place, he says: told us difficulty investigating Hadith and Muhammad ibn Muhammad says: told Khabar validity. Nevertheless, there is a us Abu Al-Qasim Jafar ibn Muhammad way for evaluating the documents of ibn Masud from his fother Abi Al-Nazr Tafsir Ayyashi. According to this Al-Ayyashi (Tusi, Al-Amali, 1380, method, we should find recent p.363). documents that Ayyashi's name is in According to this document, this way their way and by this way, see the is valid because it originaly is the Ayyashi's form or paper to narrators. As previous second way of Sheikh Mufid. a result, probably way of Ayyashi to narrators and companions find in his E. Sheikh Khazaz Razi way: his book. way is from ibn Mandeh and Tal'aakbari The explicit mention of documents and Abu Al-Mufazzal Sheibani to has omitted, which will be discussed in Haidar Samarqandi from Ayyashi a separate article. As a result, it has (Khaza Razi, p.135 and 193). All people retrieved Ayyashi's way to 223 of this link are trustworthy. narrators, many of them are authentic. On the other hand, there are 397 direct F. Hakim Haskani way: well- narrators in the existing version of the known interpreter, Shafi'ai, fifth Tafsir Ayyashi that have no way in the century, narrated from Ayyashi by one Tafsir. Therefore, the number of of the Prophet's descendants named Ali recovered documents is very significant. ibn Musa ibn Ishaq Hashimi (Hakim Thus, reliance on narrations strengthens Haskani, 1427, v.1, p.93, 302, 563; v.2, in terms of the document. p.496, 525). He was from Sadat Mousavi and Marv's Naqib Alavian and 2.3. The authority of interpretive had a high personality (Ibn Fanduq, narrations 1428, v.2, p.575-576; Fakhr Razi, 1419, The narrations are divided into two p.108). the narration of a Sunni well- general categories in terms of subject known interpreter from Ayyashi and content: commandments, non- indicates his trust in this book. commandments. Regarding the Examining the Interpretation Validity of Ayyashi Interpretive Hadiths / Tohid Pashaei 107 ______

commandments, the authority of the According to hadiths of Imams commandments narrations, or Khabar should offer their Akhbar to the Quran Wahid that deals with the Ancillaries of and Prophetic definite Sunah, if they jurisprudential issues, if their narrators were exact, are acceptable, otherwise are trusted, or another factor rejected, or not affected the Khabar compensates the narrators' weakness, content (Cf. Barqi, 1416, v.1, p.347; are accepted by scholars. There is no Koleini, 1375, v.1, p.69). This rule difference in this rule. However, there is includes Tafsir Ayyashi's hadiths, and a suspicion that there is no authenticity by applying this rule, most of the criterion of Khabar Wahid regarding narrations in this book do not contradict interpretive narrations. The meaning of the Qur'an and the Prophetic tradition. the authenticity criterion of the Khabar Proof of this claim needs to be Wahid that its issuance is suspected is explained, which we will discuss below. the necessity of arranging a practical The content of Tafsir narrations goes effect while ignoring the reality. It can back to 11 topics: be achieved if the Khabar content is a Shari'a command or a subject which the 1. Virtues and characteristics of Holy ruling has imposed a legal verses and Suras: a significant volume command, and this condition is not in of Shia hadiths is related to the integrity for the interpretive Khabar Wahid. and aspects of Suras. In the Tafsir Scholars have responded that "the Ayyashi has brought some haditha about meaning of authority is that we first the Sura virtues from Imams in the first consider the Khabar content as of Sura. For example, Sadiq (AS) knowledge and certainty. Thus the valid about Sura Hamd says: "the great name document of the interpretive Khabar of God is scattered in Umm al-Kitab Wahid of one of the narrator is specific, (Sura Hamd)" (Al-Ayyashi, Tafsir, and its effects are imposed on him. The 1412, v.74, p.99). Again, Imam Sadiq main reason is the manners of the wise (AS) about Sura Baqarah says:" men that make no difference between whoever recites Sura Al-Baqarah, and jurisprudential and interpretive Khabars Ale-Imran will be fraternized on the if its method is valid (even suspicious) Day of Judgment while these two Suras (Khoei, pp. 398-399; Vaez Behsudi, pp. like two clouds will overshadow him 268-269; Fazil Lankarani, pp. 173-175). (Ibid, p.107). Some researchers believe that with an Virtues hadiths show the infinite exegetical Khabar Wahid with a valid grace and mercy of God and have no document, there is no definite belief in contradiction with the Qur'an. the true meaning of the verses. Still, since they are the reason, one can 2. Lexical interpretation means that understand the verses true meaning in some cases, Imam means a particular through them and otherwise, obliged is word in the form of a term, which can excused. And if he does not impose the put such hadiths follow the contextual natural effect on them and follows understanding, but it was preferred to reality, he deserves the ruling's rebuke devote a separate part. Thus, for (Babaei, p. 226). example, hadith interpreted the word "Adl" inverse to "Faridah" (Ibid, v.1, 108 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

p.153); or according to Imam Sadiq(AS) course, detailing and proving this hadith, in the 173/Baqarah, two words requires a separate article. "Baqi" and "Adi" have meant 5. Instance: Imams, in several "oppressor" and "tyrant" (Ibid, p.176). cases, expressed example of general affair. "from Davoud ibn Ferqad from "اﻫﺪ اﻟﺼﺮاط اﳌﺴﺘﻘﻴﻢ" :Qira'at difference: a large Abi Abdellah said .3 number of Ayyashi hadiths are devoted means Amir Al-Mu'menin (p.106). to differences in Qira'at for critical following 165/Baqarah, from Zorarah reasons; one of them is the Qur'an and Hamran and Muhammad ibn gathered without the Arabic punctuation Muslim from Abi Jafar and Abi and diacritic (Marifat, 1425, v.1, p.356- و ﻣﻦ اﻟﻨﺎس ﻣﻦ ﻳﺘﺨﺬ ﻣﻦ “ According to research, Asim's Abdellah, his word .(358 دون اﻪﻠﻟ اﻧﺪادا ﳛﺒﻮﻢ ﮐﺤﺐ اﻪﻠﻟ و اﻟﺬﻳﻦ اﻣﻨﻮا اﺷﺪ ﺣﺒﺎ ,recitation, according to Hafs narration is the most authentic and well-known. said: it means Prophet family ”ﻪﻠﻟ But there are several narrations that the Imam has recited the verse differently. (p.174). There are many cases in the Tafsir Ayyashi. The following mention two 6. The Caliphs condemnation: a examples: large part of the Tafsir Ayyashi hadiths 4. Imam Sadiq (AS) recites the about the examples and condemnation Ibid, v.1, of the three Umayyads caliphs. Imam) " ﻣﻠﮏ ﻳﻮم اﻟﺪﯾﻦ" Baqarah/4 Sadiq (AS) in 155/Ale-Imran says: "do p.104); and there are some hadiths about you know Prophet was died naturally or the 123/Ale-Imran that their meaning is killed? God says: if he had been dies or in the "اذﻟﮫ" that instead of the word killed, will you go back to your past? ,has revealed Poisoned the Prophet before his death "ﻗﻠﻴﻞ" Qur'an, the word (Ibid, v.1, p.336). the two people (meaning Aisha and Imams recitations are divided into Hafsa, the two wives of the Prophet) two categories that are in accordance poisoned the Prophet. So we said that with words formal structure and another they and their father are among the group are disagree. The Qira'at first worst creatures of God (Ibid, p.342). category is acceptable because they do Imam Baqir (AS) says: the means of means such "اﻟﻌﺴﺮ" is Ali (AS) and "اﻟﻴﺴﺮ" .not contradict the essence of the word However, it contradicts the famous and such; therefore, whoever is a child narration of Hafs from Asim and even of Adam will not enter in the province the other seven readings. Nevertheless, of such and such (Ibid, p.187). The some contemporary elders believe that if means of such and such are Abu Bakr the recitation is per the Arab practice, and Umar, the first and second caliphs. although it is in opposition to the Arab's While being under valid history, diacritic and according to the seven these hadiths are in harmony with the Qira'at, it is acceptable (Sistani, 1426, generality of the verses denying the v.1, p.209). But the second category, guardianship of the oppressive Imams. which is the second narration bellows it, is not acceptable because it practically 7. Stories: many hadiths of Tafsir requires the distortion of the Qur'an; of Ayyashi related to the historical stories of the prophets and the early Islam. Examining the Interpretation Validity of Ayyashi Interpretive Hadiths / Tohid Pashaei 109 ______

These stories have been narrated in the form of stories (Ibid, v.1, p.113; v.2, many cases by the Imams (as) and their p.20-21). companions in some cases. Most of these hadiths's content does 10. Inner interpretation (Ta'wil): in not contradict the Qur'an and the the Imam's exegetical hadiths, there are authentic history, but they are two terms, one interpretation and then considered as a reliable source for the Ta'wil. In the Tafsir Ayyashi’s hadiths, history of Islam. Therefore, to avoid Imam, in many cases, has used “inner detailing the article, we will skip the interpretation”. This word is another complex cases. term for "Ta’wil". The correct view is that the Qur'an appearance is the 8. Asbab Al-Nuzul includes opposite of the interior (interpretation occasions or circumstances of versus Ta’wil) that the verse has revelation. Marifat, about their revealed about it, and the interior is differences, says: "This difference refers those who act according to their deeds. to their term. The first means the Hamran ibn A’yun narrated from Imam ﻇﻬﺮ اﻟﻘﺮآن اﻟﺬﻳﻦ ﻧﺰل ﻓﻴﻬﻢ و ﺑﻄﻨﻪ “ :(problem that has arisen in the aftermath Baqir (AS of the incident is already there. The .(Ibid, v.1, p.86) ”اﻟﺬﻳﻦ ﻋﻤﻠﻮا ﲟﺜﻞ أﻋﻤﺎﳍﻢ ,second is the problem of what happened whether it happened now or in the past There is a lot of discussion in this (Marifat, 1425, v.1, p.254). regard; we give an example in this Ammar ibn Yasir said: A beggar regard: stood by Ali ibn Abi Talib who was The narrator says I asked from Imam bowing in the recommended prayer, Sadiq (as) about 87/Al-Hijr: Indeed, we took off his ring and gave it to him. gave you Sab’ Al-Masani and grand Then, he went to the Prophet and Quran. He said: his appearance is praise, informed him of this, so this verse and his inner self is the child of a child, and the seventh of them is Hazrat إِﱠﳕﺎ وﻟِﻴ ُﻜﻢ اﻪﻠﻟ و " :revealed to the Prophet .(Ghaem (Ibid, v.2, p.438 َ ﱡ ُ ﱠُ َ ﱠ ﱠ َرُﺳﻮﻟُﻪ ُ َو اﻟ َﺬﻳﻦ َآﻣﻨُﻮا اﻟ َﺬﻳﻦ ﻳُ ُﻘﻴﻤ َﻮن ﱠاﻟﺼﻼة َ َ و ﻳـُْﺆﺗُ َﻮن ﱠاﻟﺰﻛﺎة َ Al-Maidah), then 11. Abrogation: in the Tafsir/55) "و ﻫﻢ راﻛِﻌﻮن Ayyashi, some traditions refer to verse َ ُ ْ ُ Prophet recited us and told: Whoever I abrogation by other verses. These kinds am his master, so Ali is his master, God of narrations are not measurable with love whoever loves him and be an the Qur'an verses, but with a valid enemy to whoever is his enemy (Ibid, document, would be practical. v.2, p.56). Therefore, we should examine the

document of each narration. 9. Content Interpretation: In many hadiths, Imams, either by specifying the 12. Quranic science hadiths: In word "interpretation" or without it, Tafsir Ayyashi’s introduction, there are explain the verse in about half of the traditions about different issues about Tafsir Ayyashi's narrations of this kind. the Quran and its various aspects that In many cases, after mentioning some provide valuable information to readers; subjects, Imams say that it is the word of can use these narrations in the God, and many things have been told in 110 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

discussion of Quranology to Ahl al-Bayt of its papers in later exegesis according (as). Items such as eisegesis, to the authority. abandonment of the narration contrary F) It seems that the content of the to the Qur'an, abrogated and abrogating narrations should be considered; If it understanding, appearance and inner, does not contradict the actual teachings Muhkam and Mutashabih (Ibid, v.1, of the Holy Quran and the definite p.74-97). tradition, it is acceptable that there is no contradiction in most cases. Conclusion G) Contrary to the seven recitations The following results are noticeable: in terms of word structure (not just the A) Muhammad ibn Mas'ud Ayyashi movement of letters), the Imam's Samarqandi has been one of the elders recitations traditions are not acceptable. of narration and interpretation and one of the pillars of science in the References: Imamiyyah sect. But, unfortunately, the The Holy Quran. sources of Ayyashi's biography do not Agha Bozorg Tehrani, Muhammad mention the date of his birth and death, Mohsen, (1403 AH), Al-Dari'a ila but it was definitely from the Koleini Tasanif al-Shi'a, Beirut: Dar al-Azwa '. class and contemporary of minor Ibn Babawiyyah, Muhammad ibn absence. Ali, (1437 AH), Man La Yahzur Al- B) Ayyashi had many works that Faqih, Qom: Islamic Publishing more than two hundred have been Foundation, sixth. attributed to him, of which only his Ibn Hazm Andolusi, Ali, (1403 AH), commentary has remained; the version Jamharah Al-Ansab Al-Arab, Beirut: was incomplete and is until the end of Dar al-Kitab al-Almiya. Sura Al-Kahf. Also, in the vast majority, Ibn Tawus, Sayyid Ali, (1422 AH) , there is no document, and only direct Sa'd al-Saud, Qom: Qom Seminary narrators are mentioned. Islamic Propaganda Office, First. C) This commentary has a Ibn Fanduq, Ali ibn Abi al-Qasim reputation among the precursor of the Bayhaqi, (1428 AH), Labab al-Ansab Imami, and Sunnis narrators have wa al-Aqab wa al-A’qab, Qom: The mentioned their way to that book school of the grand Ayatollah Marashi exactly. al-Najafi al-Kubra, second. D) The interpretative Khabar Ibn Nadim, Muhammad ibn Ishaq, Wahid unit has authority if it has a valid (1422 AH), Al-Fihrist, Beirut: Dar al- document. Instead, the narrations of Kitab al-elmiya. Second. Tafsir Ayashi have initially considered Babaei, Ali Akbar, (1392), Mursal due to the deletion of its Methodology of Quran Interpretation, documents, or at least their authenticity Qom: Research Institute and University, has not been proven. Therefore, they fifth. have no authority. Barqi, Ahmad ibn Muhammad ibn E) The document of the narration Khalid, (1416 AH), Al-Mahasin, Qom: weakness of this commentary can be World Assembly for the Ahl Al-Bayt, compensated by other external factors second. such as thematic reputation and retrieval Examining the Interpretation Validity of Ayyashi Interpretive Hadiths / Tohid Pashaei 111 ______

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