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

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Examining the Interpretation Validity of Ayyashi Interpretive Hadiths اﻋﺘﺒﺎر ﺗﻔﺴﻴﺮي رواﻳﺎت ﺗﻔﺴﻴﺮ ﻋﻴﺎﺷﻲ Received: 18/05/2019 Accepted: 03/02/2020 Biannual Journal Quran and Religious Enlightenment VOI.1, NO.1, Summer and Autumn 2020 http://quran2020.journals.pnu.ac.ir Examining the Interpretation Validity of Ayyashi Interpretive Hadiths اﻋﺘﺒﺎر ﺗﻔﺴﻴﺮي رواﻳﺎت ﺗﻔﺴﻴﺮ ﻋﻴﺎﺷﻲ Received: 18/05/2019 Accepted: 03/02/2020 1 ﺗﻮﺣﻴﺪ ﭘﺎﺷﺎﻳﻲTohid Pashaei 1 Abstract: The commentary of Muḥammad b. Masʿūd ﭼﻜﻴﺪه: al-ʿAyyāshī al-Samarqandī is one of the ازﺟﻤﻠﻪ ﻛﻬﻦﺗﺮﻳﻦ ﻛﺘﺎبﻫﺎي ﺗﻔﺴﻴﺮ اﺛﺮي، ﺗﻔﺴﻴﺮ ﻣﺤﻤﺪ ﺑﻦ oldest books of narrative Tafsir. Since ﻣﺴﻌﻮد ﻋﻴﺎﺷﻲ ﺳﻤﺮﻗﻨﺪي اﺳﺖ. ازآﻧﺠﺎﻛﻪ ﺗﻔﺴﻴﺮ ﻋﻴﺎﺷﻲ ﺟﺰء Tafsir Ayyashi is one of the first books of narrative Shia interpretations, it has the ﻧﺨﺴﺘﻴﻦ ﻛﺘﺎبﻫﺎي ﺗﻔﺴﻴﺮ ﻣﺄﺛﻮر ﺷﻴﻌﻪ اﺳﺖ ﻛﻪ از ﻗﺪﻳﻢ ﺑﻪﺟﺎ 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 Hadith, 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 Imams 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. Tafsir Qomi. 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.
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