کاربرد لفظ جمع به جای مفرد در آیۀ ولایت (مائده/ 55): تحلیل و نقد دیدگاه مفسران قرآن

آیۀ 55 سوره مائده مشهور به آیۀ ولایت یکی از آیاتی است که از دید مفسران شیعه بر امامت بلافصل امیرمومنان علی (ع) دلالت می‌کند. یکی از این اشکال‌ها دربارۀ دلالت آیه، کاربرد واژۀ جمع «الَّذِینَ آمَنُوا» بر مفرد یعنی برای دلالت بر علی (ع) است. این مطالعه با هدف کشف پشتوانۀ قرآنی اصل کاربرد جمع بر مفرد در آیات قرآن و نیز وجه بلاغی تعبیر جمع به جای مفرد در آیات قرآن و به ویژه آیۀ ولایت و با روش توصیفی   تحلیلی و انتقادی و با تمرکز بر مباحث بلاغی، سامان و پس از بررسی آیات قرآن به این نتیجه دست یافته است که اولاً، برپایۀ تفسیر مفسران فریقین تعبیر جمع در 34 مورد از آیات قرآن به جای مفرد کاربرد دارد و مفسران در 34 آیه برای وجه کاربرد لفظ جمع به جای مفرد وجوهی را ذکر کرده‌اند؛ ثانیاً، وجه بلاغی در این آیه ترکیبی از سه مولفه: تفخیم و تعظیم، ترغیب مردم و تجلیل از عمل و پیش‌گیری از بی‌احترامی به پیامبر (ص) است.

plural forms in singular references: an exegetical study of āyat al-wilāyah (q 5:55)

the 55th verse of sūrat al-māʾidah (q 5:55) is among the qurʾānic verses central to shīʿa exegesis in affirming the immediate succession of ʿalī ibn abī ṭālib (peace be upon him). known as the &āyat al-wilāyah,& it has been the subject of extensive debate and numerous objections. one of the most significant criticisms raised concerns the plural form used in the phrase: “indeed, your ally is allāh, his messenger, and those who believe, those who establish prayer and give zakāh while bowing” (q 5:55). the term “those who believe” appears in the plural form, whereas shīʿa scholars interpret it as referring exclusively to a singular individual—ʿalī ibn abī ṭālib (peace be upon him). this discrepancy has led to diverging views among both sunnī and shīʿa exegetes regarding the specific referent of “those who believe” in this verse.exegetical interpretations offer multiple perspectives on identifying the intended subject, including views asserting that it refers to ʿalī ibn abī ṭālib, abū bakr, ʿubādah ibn al-ṣāmit, ʿabd allāh ibn salām, all believers, the prominent companions of the prophet, or the muhājirūn and anṣār. among these opinions, the first view—that ʿalī ibn abī ṭālib (peace be upon him) is the sole referent—is widely accepted by shīʿa scholars. to support their interpretation, they provide various evidences demonstrating the permissibility of using a plural noun to indicate a singular referent.the primary research question of this study centers on analyzing the qurʾānic foundations for the usage of plural expressions to denote singular subjects, particularly in q 5:55. furthermore, the study examines the rhetorical significance of substituting a singular noun with a plural form in qurʾānic discourse. the research methodology employs a library-based approach for data collection and a descriptive-analytical framework with an element of critique. the study reviews qurʾānic verses, comparing exegetical perspectives from both sunnī and shīʿa scholars to provide a comprehensive evaluation. first, qurʾānic instances where plural forms are used for singular referents are systematically identified. then, various scholarly viewpoints are analyzed to establish the qurʾānic basis and rhetorical motivations behind this linguistic phenomenon. a critical approach is applied to assess the validity and coherence of differing exegetical interpretations.the use of plural for singular in classical arabic is not merely a linguistic anomaly but carries specific rhetorical functions. the study highlights that this practice was prevalent in pre-islamic arabic and qurʾānic discourse alike. classical scholars have often referred to similar instances in their works on qurʾānic sciences, tafsīr literature, and specialized studies on wilāyah. through systematic investigation, the research identifies 34 qurʾānic verses in which plural forms are applied to singular referents.two key findings emerge from the analysis: based on exegetical interpretations across various schools of thought, the application of plural forms in place of singular occurs in 34 qurʾānic verses. while exegetes generally identify the referent in such cases, many fail to provide explicit reasoning for the plural-to-singular substitution. however, in the instances where explanations are provided, scholars cite rhetorical and contextual justifications such as reverence for the subject, acknowledgment of contributing factors in performing the action, functional equivalence to repetition, the subject’s authority over the group, or communal admiration for the individual’s deed.consequently, this study affirms that the plural-for-singular usage in q 5:55 aligns with established qurʾānic precedents and is rhetorically justified. thus, objections raised against the shīʿa interpretation—that the verse’s plural form implies a general reference rather than a singular subject—are unfounded. in contrast, sunnī scholars who assert that arabic rhetoric does not accommodate such a construction overlook established linguistic conventions and fail to provide substantial counterarguments.a final critical evaluation addresses fakhr al-rāzī’s objection to q 5:55, wherein he argues that applying a plural form to a singular referent is an instance of figurative rather than literal usage. according to al-rāzī, figurative language is unnecessary when a literal alternative exists. however, this study demonstrates that q 5:55 exemplifies an actual contextual substitution rather than mere figurative usage. nevertheless, this counterargument does not fully resolve the exegetical debate regarding the shīʿa and sunnī interpretations of the verse.the rhetorical motivations identified in exegetical works regarding q 5:55 primarily include three key aspects: emphasis and reverence for the subject, encouragement of righteous deeds and recognition of virtuous actions, and preservation of the prophet’s (peace be upon him) dignity. the first aspect—emphasis and reverence—appears frequently in sunnī tafsīr literature alongside the concept of encouraging righteous deeds. two distinct rhetorical purposes are associated with plural-to-singular substitutions: magnification of the doer and magnification of the action itself. with regard to q 5:55, both rhetorical purposes apply, but the contextual analysis overwhelmingly favors the magnification of the doer—ʿalī ibn abī ṭālib (peace be upon him). nevertheless, the verse’s reference to virtuous actions suggests an additional layer of rhetorical meaning related to magnification of deeds.finally, a key unresolved issue in the shīʿa-sunnī tafsīr debate relates to the concept of encouragement of righteous deeds. sunnī scholars argue that the plural form suggests a general command to all believers rather than a reference to ʿalī ibn abī ṭālib (peace be upon him) alone. this interpretation, however, risks undermining the specificity of the verse’s subject. thus, recognizing the rhetorical function of plural usage in q 5:55 not only strengthens the shīʿa interpretation but also aligns with broader qurʾānic linguistic patterns.