This commentary famous to “Qomi” commentary and is in “traditionary”(raväyi) method that has been written with traditionary viewpoint. He quotes most of traditions via his father and he is one of the Seghatol Eslam Mohammad Ibn Yaghoob Kulayni’s teachers and sages. This commentary has collected the traditions in “narrative”(ma’sôre) method. [Ma’sore means: the traditions or news that quoted by “Fourteen Innocent Ones p.b.u.th”]. This commentary confirmed by “the Four books” (consists of: 1- Man LÄ [Yahduruhu] Yahzaruhu Al-Faqih 2- Oosul Al-Kafi 3- TahdhibTahzib) Al-Ahkäm 4- Al-Istibsär) and is one of the references of this book. It is relevant to 3 and 4 centuries A.H.
The Author’s brief biography:
Sheikh Abol Hassan Ali Ibn Ibrähim Qomi, is one of the Hadith and traditions dignitaries and the most authentic, shi’a great commentators, imamism “traditionists” (mohadesin), scholar and “jurisconsult”(faghih) who lived in third and fourth centuries. His father by the name of Ibrahim Ibn Hashem Qomi, is one of the great scholars and sages who has comprehended two innocent Imams p.b.u.th time (means who has communication with two Innocent Imams P.b.u.th). Ali Ibn Ibrahim, has comprehended the shiism eleventh imam time by the name of Imam Hassan Asgari p.b.u.h and lived up to 919A.D.(307 A.H.). He always had the respect of ” Rejäls”. [Rejäls means those who are the narrators of a tradition or Hadith]. The best reason for his great position, is the lot of Hadith and tradition that have been quoted in the valuable book by the name of “Kafi”. It is one of the most famous and valuable shiism tradition(hadith) books that is the Sheikh Kulayni’s writing. Kulayni himself was the students of this great commentator. Ali Ibn Ibrähim’s patronymic has been “Abol Hasan” but was famous to “Sheikhe Aghdam”. He is the first person whom promulgated the “Koofiin” traditions(Hadiths) in Qom, in different Islamic cities and countries, collected Hadith(tradition) from many scholars, whether noble or common or asked them permission. This great man became blind in the middle or some groups quotes in the latter of his life. He had 3 sons that all of them are the tradition(Hadith) companions. His works have been said more than 15 volumes of books which among his valuable books, this commentary has obtained completely. Commentaries and other books: Akhbär Al-Quran and Raväyäte Naväder Al-Quarn, abrogator and abrogated books (näsekh and mansookh book), sharäye’(Laws or revealed religions), Heyyez, Tawhid(Oneness of God), polytheism, etc.
The structure and division of book:
This commentary is the basis and essence of many shiism commentaries and its traditions have been quoted by Imam Sädegh and Imam Bägher P.b.u.th with few mediators. This commentary has been written with “traditioanry”(Hadithi) viewpoint, therefore, the author has stopped the literal meaning of verses, with referring to the traditions. This book is one of the interpretation commentaries and in it, there are many “far from the mind” interpretations. Also, many verses have been commented on the Household virtues or their enemies “rascality” (mischievous) that are the inward meanings of the verses. This commentary is not only the traditions but also the verses and words have been commented, without clear reference to the traditions, and have been explained in detail, the dignity of verses revelation. Prophets stories, events in prophet’s time and juridical(feghhi) subjects, are the high volumes of this book. In this book, sometimes, have been mentioned the different common words in Quran, and has been given reason on commentary of a verse, from the other verses, traditions and even poems of poets. In commentary introduction, discusses about general subjects of the Quranic sciences, in the form of verses division, in about 50 titles, quoted by Ali Ibn Ibrahim. Then these titles have been explained, with mentioning a verse or verses. In this introduction, has been talked about “abrogator and abrogated”(nasekh and mansookh), decisive and allegorical verses (mohkam and moteshäbeh verses), specific or general verses and a special style in Quran by the name of “Monghate’ Ma’toof”. The commentator has talked about the Quran distortion and uses of Quran verses, for rejecting the different non-islamic religions such as: idol worshippers, “unbelievers” (zanädaghe), “atheists” (dahriye) and some Islamic sects such as: Mu’tazilism, Qadarites and uncorrected viewpoints. The method of Quran by Quran commentary with interpretation viewpoint, has been seen in many positions of this commentary. However, this commentary book, has been the part of references of Imamiyya shiism tradition(Hadith) and commentary, from the old times that its traditions quoted by Imam Mohammad Bägher via “Abu Al-Järud” and the sixth Imam (Imam Ja’far Sädegh p.b.u.h) via this commentator (Ali Ibn Ibrähim Qomi).
Introducing the book and its author from the viewpoint of authorities:
1- Sheikh Äghä Bozorg Allame Tehrani says in Al-Zari’e: In fact, the Ali Ibn Ibrähim commentary is the commentary of Imam Bägher and Imam Ja’far Sädegh P.b.u.th.
2- Allame Helli, in “Alämat Al-Oghool” considers the commentator as an authentic commentator and has confirmed the value of the book.
3- Sheikh Sadoogh also has quoted it, sometimes via his son by the name of Ahmad Ibn Ali and sometimes via other person.
4- In Bihar Al-Anwar book by Majlesi, have been quoted the traditions in different chapters. In the introduction of chapter one, has been said that one of his references(agents), is this book commentary by great and reliable sage Ali Ibn Ibrahim Qomi.
5- On the other hand, there are quotations in the Interpretation of verses and some other books by this commentator, that have difference with the existence traditions and subjects, therefore caused some could not trust to the subjects of this commentary(such as: being short of mediators in many documents and traditions by Morsel and weak traditions). [Morsel traditions: means the traditions that some of its relators or narrators are not known] [weak traditions means the traditions that having less validity]. But there is this possibility due to he had become blind in his life, (maybe) he had told the commentary subjects for his students and they have written and compiled them. There are different copies of this book that among them there is a copy by quotation of author’s grandchild that has got(reached) to Ibn Tavoos and he says: “All books have been available in four “part”(joz), in two volumes”.
Printing and publishing:
This commentary for the first time printed lithography in Tehran in 1895A.D.(1313A.H.). Next printing of it, was done in “Bombay” and “Tabriz”. The best printing of this book was in Holy Najaf in 1966 and 1967 A.D. (1386 and 1387A.H.) that Seyyed Tayyeb Moosavi Jazäyeri corrected it and printed in two volumes with brief introduction by Sheikh Äghä Bozorg Tehräni. This corrected copy reprinted offset in Qom in 1983A.D.(1404A.H.) and 1988A.D.(1367 solar year).