Document Type : Original Article
Author
Quranic and Hadith Sciences, Mofid University, Qom, Iran
Abstract
Regarding The book of interpretation "Tafsir" attributed to Imam Hasan Askari (AS), there are many discussions and critical opinions in some old and new sources. Due to the existence of disagreements about this interpretation and especially doubt in attributing this interpretation to Imam Hasan Askari (AS), the question arises whether this book of interpretation "Tafsir" can be attributed to the last Shia imams, especially Imam Hassan Askari Attributed? Is this interpretation of Imam Hasan Askari (AS)? Are there signs in the text of this commentary that can be used to identify the author of the commentary? Therefore, the present research has investigated the three narrations of the previous narrators of this commentary with the historical method to show with reasons and clues who is the owner of the commentary. Investigations showed that according to all the historical and narrative evidence, this book is consistent with the life, history, and position of al-Nāṣir al-Uṭrūsh in Tabaristan. Therefore, it can be concluded that the character of the narrator of Tafsir in these narrations is Abū Muḥammad al-Ḥasan ibn ʿAlī ibn al-Ḥasan ibn ʿAlī ibn ʿUmar al-Ashraf ibn ʿAlī Zayn al-ʿĀbidīn (Medina, c. 844 – Amul January/February 917), better known as al-Ḥasan al-Uṭrūsh (Arabic: الحسن الأطروش), nicknamed al-Nāṣir liʾl-Ḥaqq al-Uṭrūsh Zaidi ("Defender of the True Faith"). Since this article is historical and is based on information from historical and interpretive sources, hence the research method in this article is descriptive-analytical.
Introduction
Tafsīr al-Imām al-Ḥasan al-ʿAskarī (a) (Arabic:تفسیر الامام الحسن العسکری) is a Shia and hadith commentary of the Qur'an belonging to the 3rd/9th century. In this interpretation, most verses of the Quran should have been interpreted; While most of the interpretations are about the miracles of the Holy Prophet (PBUH) and the infallible imams (AS), the interpretation begins with narrations on the virtues of the Qur'an, interpretations, and morals of the Qur'an. And it continues with hadiths about the virtues of the Ahl al-Bayt (peace be upon them) and the ugliness of their enemies. The series of narrators (Sanad) of the book shows that the narration of this book was popular among scholars and jurists 4 rd /10th and 5 rd /11th centuries in Qom. The existing book only includes the beginning of the Qur'an up to verse 282 of the Qur'an. A total of 379 hadiths have been narrated in the book, most of which are a few pages long. Therefore, sometimes the structure of hadiths is lost or even some of them become incoherent. There are various doubts about the author of this commentary. This article wants to identify the owner of this book.
Materials and methods
This book of interpretation "Tafsir" is much copied compared to similar books. So that there are nearly a hundred written copies of it. Scholars have criticized this commentary from various aspects such as "manuscript", "date of authorship", "attribution of the book to the author", "documents at the beginning of the book" and most importantly "content of the book".
Considering the difference of opinion in the interpretation of Imam Hasan Askari (AS) and especially the doubt in attributing the interpretation to Imam Askari (AS), the question arises, who is this book of interpretation?
The research method in this document is historical. Based on this, it is important to describe the document, analyze the narration of the commentary book from different aspects, especially the characters, and track people and names of people in the text of the book.
Research results
The research revealed that in the content of Tafsir narrations attributed to Imam Hasan Askari (AS), there is evidence that can be used to identify the narrator of Tafsir and the author of Tafsir. Some of these evidences are:
1. Emphasis on the Imami Shia of the narrators and their fathers. 2. The time of occurrence of some narrations, such as the existence of a conflict between the Zaydis and some of the imams of Tabaristan, which these events indicate, is related to the reign of "Abū Muḥammad al-Ḥasan ibn Zayd ibn Muḥammad ibn Ismaʿīl ibn al-Ḥasan ibn Zayd, also known as al-Dāʿī al-Kabīr,". 3. The amount of distance between Estrabad and Amol or Samarra: is mentioned as 10 days. This shows that Hasan bin Ali's place of residence was near Estrabad. 4. In these narrations, Hasan bin Ali had the facilities of receiving and meeting people, and Imam Hassan Askari was deprived of these facilities. 5. Because the 11th Imam (AS) did not have the opportunity to maintain and train people and, most importantly, he did not have the conditions to teach Tafsir every day, he could not be the narrator of the Tafsir in this narration. It is also consistent with the time of seven years of education in the narration. 6. According to the textual evidence, the religion of Hasan bin Ali Askari in these narrations was not Imami Shia. 7. In the narrative, there are descriptions of the geographical location of Hasan bin Ali's residence, such as "Al-Jasrin, Bazaar and Shahr", which shows the geographical location of Hasan bin Ali's residence in the city of Amel. 8. In these narrations, Hasan bin Ali either held a government position or had a close relationship with the government and its governors. 9. Having scientific gatherings and the presence of companions to acquire knowledge with Hasan bin Ali is not compatible with the biography of the 11th Imam (AS) 10. Coordination of the narratives with the religious situation of Tabaristan and the existence of Shia and Sunni conflicts around it.
Keywords
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