واکاوی تطبیقی دیدگاه مفسران درباره آیه 6 سوره یس

درباره «ما» و مفهوم «ما اُنْذِرَ» در آیه 6 سوره یس اختلاف است. برخی «ما» را نافیه و برخی موصوله یا مصدریه دانسته‌اند. میان مفسرانی که «ما» را نافیه برشمرده‌اند نیز دو دیدگاه درباره مفهوم «ما اُنْذِرَ» مطرح است. حال از میان دیدگاه‌های مطرح، تفسیر درست آیه کدم است؟ آیا در قرآن غیر از پیامبران به کسی نذیر اطلاق شده است؟ آیا منذرانِ غیر معصوم در اتمام‌حجت الهی بر مردم نقش دارند؟ این پژوهش به روش توصیفی تحلیلی سامان یافته است. تاکنون پژوهشی با این رویکرد انجام نشده است. از ره گذر این پژوهش، به دست آمد که «ما» در آیه موردبحث، نافیه و به معنای «انذار نشدن» است و واژه «نذیر» در آیه موردبحث یا در آیه دیگری از قرآن، بر افراد غیر معصوم اطلاق نشده است. نیز به دست آمد که اتمام‌حجت خداوند بر مردم در غیاب پیامبران و معصومان، صرفاً با انتقال متون وحیانی و پیام اصیل و جامع آن‌ها صورت می‌گیرد؛ لذا اگر پیام اصیل و تحریف ناشده پیامبران به‌درستی به دیگران‌ نرسد، اتمام‌حجت الهی صورت نخواهد گرفت.

Qur’anic Exegetes on (Q. 36:6); A Comparative Analysis

There are some literal and interpretive differences concerning Qur’anic exegetes about the typology of the preposition mā, and therefore concerning the phrase mā undhira, which has occurred in (Q. 36:6) as well. Some have considered it as nāfīa (negative), while others have tended to count it as mawṣūla (connective), or even in some cases maṣdarīyya (infinitive). Moreover, it seems that there are two different viewpoints among the first group of the mentioned Qur’anic exegetes, who have considered mā as a negative preposition, concerning the total implication of the phrase mā undhira. Hence, the question brings to ones, mind is that which of the proposed viewpoints can truly lead to a correct interpretation of the verse? Besides, the second relevant question concerns the identity of the referent of the Qur’anic word nadhīr. Is it a reference to people other than the prophets, as well as their successors? Do the usual warners, who are not essentially innocent ones, play a considerable role in completing the divine ultimatum over the people? According to the surveyings have been made by the authors of the present article, it seems that no research has been prepared yet with the suggested attitude. Anyhow, through the present article, which is organized by descriptiveanalytical method, it was found that, in verse in question, mā is negative, and the phrase mā undhira means they were not warned. Furthermore, the Qur’anic usages of the word nadhīr in verse under discussion, namely (Q. 36:6), or in other verses of the Qur’an, do not refer to innocent people at all. It was also found that, in the period of absence of the prophets and the infallible men, the divine ultimatum is done only by sending revelation from God and through its original and comprehensive message. Therefore, if the undistorted message of the prophets does not reach the people of other times correctly, the divine ultimatum can not be considered a completed and convincing one.