Interpretation of Imam Hassan (AS) from the perspective of great scholars مقاله

خلاصه ماشینی:

5 However, Ayatollah Khoei raises points in another place that suggest an endorsement of this commentary: "Muhammad ibn Qasim Astrabadi was one of the teachers of Saduq, and he himself mentioned this matter in the book Mashikhah, Bab al-Talbiyah, and also mentioned it in the book Man La Yahduruhu al-Faqih (Vol. 2, Hadith 967), and in Uyun Akhbar al-Rida, Part 1, Chapter 28, Hadith 19, he has mentioned him and asked for God's pleasure for him. 8 Ayatollah Sha'rani, in the annotations that he has written in his own hand at the end of Tafsir Majma al-Bayan, reminds us: The author (the owner of Tafsir Majma al-Bayan) has not quoted any matters from the commentary attributed to Imam Hasan al-Askari 7, and Allamah Hilli, under the heading of Muhammad ibn Qasim Astrabadi, has stated that the commentary is fabricated; the late Sha'rani, while mentioning an error regarding the arrest of al-Hajjaj, adds: "The fabricator and maker of this commentary was not familiar with history, and it is surprising that what we have quoted from the Askari commentary (regarding Mukhtar) exists in Bihar al-Anwar, and Allamah Majlisi has not addressed its refutation. "12 He mentions elsewhere that the Shiites do not confirm most of the narrations of these two commentaries, and even most Shiite scholars do not accept these two commentaries; because the commentary attributed to Imam Hasan al-Askari 7 was narrated only by Muhammad ibn Qasim Astrabadi, and as the authors of Rijal books have stated in describing his circumstances, and in the words of Sheikh Muhammad Taha in the book Itqan al-Maqal wa Ahwal al-Rijal, he was a Wadda' (fabricator of hadith) and there is no reliability in him whatsoever.