چکیده:
This is a review and analysis of 'Tafsir Qummi', the work of Ali bin Ibrahim Qummi. This commentary was written in the late first half or early second half of the fourth century AH. Evidence shows that the commentary in question is not the famous Tafsir of Ali bin Ibrahim Qummi, but rather a composite commentary consisting of the aforementioned book and other interpretive narrations. After mentioning the opinions of biographical scholars (Rijal) regarding the three main narrators of this commentary—'Ali bin Ibrahim Qummi', 'Abbas bin Muhammad', and 'Abi al-Jarud'—and the sources of the present commentary, the author addresses the nature of the commentary and believes that most of its narrations possess a chain of transmission (isnad), although some irregularities in the chains are observed in certain cases. Many of the commentary's narrations, whether those mentioned with a chain of transmission or those mentioned without one, possess narrative content, depth, and sobriety in terms of history, belief, ethics, literature, and harmony with other authentic narrations; the existence of some weak narrations inconsistent with pure Shiite thought cannot call into question the value of its steadfast narrations. However, the unknown identity of the commentator, the lack of distinction between the commentator's interpretive statements, Ali bin Ibrahim, and the Infallibles' narrations, the presence of unauthenticated narrations, documented but irregular narrations, and Israelite or fabricated narrations has diminished the credibility of this commentary.
خلاصه ماشینی:
) Then, addressing the interpretation and views of the author of Wasail, and after recalling his words, he writes: (The interpretation of the author of Wasail from the phrase of Tafsir al-Qummi is correct in itself; because Ali ibn Ibrahim, in the sentence mentioned of him, emphasized the correctness of the Tafsir and the issuance of the narrations he brought from the Infallibles (as), and has endorsed the reliability of the masters; therefore, there is no reason to say that each of the masters must be authenticated separately from others...
The author of Buhuth fi Ilm al-Rijal, in criticizing the view of Mu'jam al-Rijal, has noted: (Contrary to the words of Ayatollah Khoei, the apparent meaning of the expressions of Tafsir al-Qummi is used, because in the words of Ali ibn Ibrahim, there is neither an explicit statement that all the narrators of his book are reliable, nor does his speech have a significant implication in this matter...
)6 And in this same context, he writes: (Shaibi, in attributing the Shia interpretation of the aforementioned verse only to the two narrative items mentioned which he found in the book Tafsir Shi'i of Ali ibn Ibrahim, and he and other enemies of the Shia, have relied on these points in order to attach the innovations and deviations left by the Ghulat, Sufis, and enemies of the Ahl al-Bayt to Shiism, so as to make their noble method in defending Islam and its principles and foundations appear ugly and worthless; and whoever examines the Tafsir of Ali ibn Ibrahim, which the Shia do not believe in or trust, will encounter dozens of such examples that support the aforementioned truth.
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