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Ruku” in the Verse of Wilayah from Sunni and Shi’Ite Perspective

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Ruku” in the Verse of Wilayah from Sunni and Shi’Ite Perspective Archive of SID Journal of Comparative Exegetic Researches و ش ی ر ی (Volume 4, No. 2, Fall & Winter 2018-2019, Issue 8 (pp. 213-238 سال چهارم، شمارۀ دوم، پاییز و زمستان ۱۳۹۷، شماره پیاپی ۸ (صفحات ۲۱۳ -٢٣٨) DOI: 10.22091/p.2018.3031.1332 A Review on the Meaning of “Ruku” in the Verse of Wilayah from Sunni and Shi’ite Perspective Seyed Mahmood Tayeb Hoseini Received: 5/3/2018 | Accepted: 11/17/2018 Abstract One of the important verses on the subject of Wilayah is Surah Al-Ma’idah: 55 known as the verse of Wilayah that has caused extensive exegetic arguments between Sunni and Shi’ite denominations. This noble verse is controversial due to different perspectives such as asbab al-Nuzul (occasions of revelation), the meaning of Wilayah, the interpretation of “Allazina Amanu”, the reason of plurality in “Allazina Amanu”, and so on. The interpretation of Ruku is one of the basic aspects of this verse which is influential on the comprehension of the other parts of the verse and about which there are serious controversies between Sunni and Shi’ite denominations. The present article critically and comparatively represents the viewpoints of Sunni and Shi’ite commentators on the meaning of ‘Ruku”. This comparative study explores critical views of the Sunnis and Shi’ites, thematic analysis of “Ruku” in the Qur’an in terms of historical review and sequence of Nuzul, as well as its revelatory interpretation -outward Ruku- and its inward interpretation that is humbleness. Keywords Ruku in the Qur’an, Verse of Wilayah, Comparative Exegesis, Sequence of Nuzul (Revelation) Associate Professor, Department of Qur’anic Research, Research Institute of Hawzah and University, | [email protected] www.SID.ir Archive of SID www.SID.ir Archive of SID Journal of Comparative Exegetic Researches و ش ی ر ی (Volume 4, No. 2, Fall & Winter 2018-2019, Issue 8 (pp. 213-238 سال چهارم، شمارۀ دوم، پاییز و زمستان ۱۳۹۷، شماره پیاپی ۸ (صفحات ۲۱۳ -٢٣٨) DOI: 10.22091/p.2018.3031.1332 بازخواني معناي «ركوع» در آية وﻻيت ازمنظر فريقين سیدمحمود طی بحسیني تاریخ ارسال: ۱۳/۰۲/۹۷ | تاریخ پذیرش: ۹۷/۰۸/۲۶ چكيده يكي از آيه هاي مهم در موضوع امامت كه ميـان دو فرقـ ة اهـل تسـنن و شـيعه بحـث هـا و اخـتﻼف هـاي گستردهاي در تفسير آن درگرفته، آية ٥٥ سورة مائده مشهور به آية وﻻيت است. اين آية شريفه از زوايـا و بخش هاي مختلف همچون شأن نزول، معنا و مقصود وﻻيـت، مقصـود از «الـذين آمنـوا »، علـت جمـع آمدن «الذين آمنوا» و... قابل بحث است. يكي از بخشهاي اساسي اين آيـ ة شـريفه كـه نقـش مهمـي در فهم ساير بخشهاي آن دارد و اختﻼفات جدياي ميان فرق اسﻼمي دربارة آن وجـود دارد، بيـان معنـا و مقصود «ركوع» در آن است. در مقاله حاضر، بـه روش تطبيقـي ديـدگاه مفسـران فـريقين دربـارة معنـاي «ركوع» نقل و نقد شده است. نقد ديدگاه مفسران شيعه و اهلتسـنن، بررسـي موضـوعي واژة ركـوع در قرآن براساس سير تاريخي و ترتيب نزول آيات، و پيرو آن ادعاي اينكه «ركوع» در اين آيه يـك معنـاي تنزيلي دارد كه همان ركوع ظاهري است و يك معناي باطني دارد و آن خضـوع اسـت، در ايـن مطالعـه تطبيقي بررسي ميشود. كليدواژگان ركوع در قرآن، آية وﻻيت، علي، تفسير تطبيقي، ترتيب نزول. دانشیار ﮔروه قرآنﭘﮋوﻫي ﭘﮋوﻫشگاه حوزه و دانشگاه | [email protected] www.SID.ir Archive of SID ۲۱۶ | دوفصلنامه پژوهش هایتفسیرتطبیقی - سال چهارم، شما رۀ دوم، پاییز و زمستان ۱۳۹۷، شماره پیاپی ۸ مقدمه يكي از آيات مهم قرآن كه مفسران شيعه و اهلتسنن در تفسير آن اختﻼف جدي دارنـد ، آيـة ﱠ َ ﱡ ُ ُ ﱠ ُ َ َ ُ ُ ُ َ ﱠ َ َ ُ ﱠ َ ُ ُ َ ٥٥ سورة مائده، موسوم به آية وﻻيت است: «ِإﻧﻤﺎ وِﻟﯿﮑﻢ اﻟﻠﻪ و رﺳﻮﻟﻪ واﻟـﺬﯾﻦ آﻣﻨـﻮا اﻟـﺬﯾﻦ ﯾﻘﯿﻤـﻮن ﱠ َ َ ُ ْ ُ َ ﱠ َ َ ُ ْ ُ َ اﻟﺼﻼة وﯾﺆﺗﻮن اﻟﺰﮐﺎة و ھﻢ را ِﮐﻌـﻮن ». اهميت اين آية شريفه، سبب طرح مباحث بسيار گسـترده و مختلفي دربارة آن شده و تاكنون مفسران و محققـان بسـ ياري از زوايـ اي مختلـف بـه بحـث دربارة اين آية شريفه پرداختهاند. شأن نزول اين آيه، معنا و مقصود وﻻيت، مقصـود از «الـذ ين آمنوا»، علت جمع آمـدن «الـذ ين آمنـوا »، معطـوف عل يـ ه جملـه «و هـم راكعـون » و... ازجملـه بخشهاي مورد توجه مفسران در تفسير اين آيه شريفه است. يكي از بخـش هـا ي اساسـ ي آيـ ه شريفه كـه نقـش مهمـ ي در فهـم سـا ير بخـش هـا ي آن آيـ ه دارد، و مفسـران دو فرقـه شـ يعه و اهلتسنن دو معناي متفاوتي از آن ارائه دادهاند، بيان معنا و مقصود از «ركوع» اسـت. در مقالـه حاضر به بررسـ ي معنـ اي «ركـوع » بـه صـورت تطب يقـ ي در تفاسـ ير مختلـف شـ يعه و اهـل تسـنن م يپردازيم تا تﻼشي باشد در جهت كشف و فهم دقي قتر معناي آية شريفة وﻻيت. ٢. پيشينه دربارة اصل تفسير تطبيقي، در طول تاريخ تفسير، ك م وبيش مقايسـه هـاي ي ميـان آرا ي تفسـير ي گذشتگان و نقد و بررسي هايي درباره آنهـا انجـام گرفتـه اسـت. ايـن مقايسـه هـا در تفاسـير بـا گــرايش كﻼمــي و فقهــي برجســتهتــر بــوده اســت؛ امــا در هــيچيــك از آن آثــار، مقايســه در چارچوب اصول و قواعدي روشن و شيوهاي منظم و ازپيش تعريف شده انجام نگرفتـه اسـت. تفسير طبري از ك هنترين اين آثار است. در دوره معاصر و بهطور خـاص در ا يـ ران اسـﻼم ي از حدود يك دهة پيش، پس از گسترش مطالعه هاي تطبيقي در حوزه ادبيات و سـاير رشـته هـا و شــاخههــاي علمــي، در حــوزه تفســير قــرآن نيــز مطالعــ ههــاي تطبيقــي جــد ياي بــا روشهــا و رويكردهاي جديد گسترش يافت. درخصوص آية وﻻيـ ت نيـ ز مقالـ ه هـا و پايـان نامـه هـا يي از زواياي مختلف به بررسي تطبيقي تفاسـ ير دربـاره آن پرداختـه انـد . امـا درخصـوص تحقيـ ق در معناي «ركوع» در اين آية شريفه، گرچه ضمن سـا ير مباحـث ا يـ ن آيـ ه، دربـاره آن نيـ ز بحـث شده؛ اما تاكنون بحث مستقل و جامعي دراي نباره، آنهم به شيوة تطبيقي انجـام نگرفتـه اسـت. www.SID.ir Archive of SID بازخوانﻲ معناي «رکوع» در آیﺔ وﻻیت ازمنظر فریقین | ٢١٧ بهعﻼوه، نتيجة بهدست آمده از تحقيق حاضـر نسـبت بـه معنـاي «ركـوع »، بـا نت يجـة مقـاﻻت و پاي ان نامههايي كه دربارة آيه وﻻيت بحث كردهاند متفاوت است. در ادامه، ابتـدا ديـدگاه هـاي مفسران اهلتسنن و شيعه درباره معناي «ركوع» در آيه مورد بحث را نقل و سپس، با اسـتناد بـه فرهنگ عربي و قرآن مجيد، درباره ديدگاههاي هر دو گروه داوري م يكنيم. ٣. ديدگاه مفسران اهلتسنن دربارة معناي ركوع در آية وﻻيت ديدگاه مفسران اهلتسنن را در دو بخش بررسي م يكنيم: ١-٣. ديدگاه مفسران متقدم منظور از مفسران متقدم در اين مقاله، مفسران صحابه، تابعين و اتبـاع آنهـا تـا پا يـ ان قـرن سـوم است. گرچه در ميان اين مفسران بعضي چون ابـن عبـاس و سـع يدبن جبيـ ر و... شـ يعه هسـتند و درباره بعضي ديگر نيز نم يتوان الزاماً به سن يبودن آنها حكم كرد؛ اما ازآنجاكه روايـ ات آنهـا اغلب مقبول اهلتسنن است، آراي آنها را با تسامح ذيل مفسران اهلتسنن گـزارش مـ يكنـ يم. در منابع كهن تفسيري اهلتسنن تا اوايل قرن چهارم، بحث جد ياي دربـارة معنـا ي «راكعـون » و ركــوع در ايــن آيــة شــريفه انجــام نگرفتــه اســت. در ايــن تفاســير، معمــوﻻً روايــاتي دربــارة خاتمبخشي امام علي به مسكين در حال ركوع نماز نقل شده است. ازاين دسته روايات چنـ ين برمي آيد كـه تلقـ ي مفسـران از واژة «ركـوع » در ايـ ن آيـة شـر يفه، همـان معنـا ي رايـ ج آن در شريعت اسﻼم، يعني ركوع در نماز است؛ مثﻼً تفسير طبري پنج روايت در تفسير اين آيـ ه نقـل كرده كه در يك روايت، نزول آيه را در شأن عبادة بنصامت و در چهار روايـ ت ديگـر نـزول آيه را در شأن علي بناب يطالب دانسته است. در روايت مربوط به عباد ه بنصامت آمده كه: بعـد از غزوه بن يقينقاع، عبادة بنصامت - كه يكي از افراد قبيله بن يعوف بنخزرج بود - نزد رسـول خدا آمد و در محضر آن حضرت از همپيماني! يهوديان بنـ يقينقـاع برائـت جسـت و وﻻ يـ ت خدا، رسول و مؤمناني كه نماز اقامه م يكنند و در حال ركوع زكات مـ يپردازنـد را پـذيرفت (طبري، ج٦، ص١٨٦). در روايت ديگر آمده است، غالب بنعبيداﷲ گويـ د: از مجاهـد شـن يدم ﱠ َ ﱡ ُ ُ ﱠ ُ َ َ ُ ُ ُ كه م يگويد، آية شريفه «ِإﻧﻤﺎ وِﻟﯿﮑﻢ اﻟﻠﻪ ورﺳﻮﻟﻪ ...» (تا پايان آيه) دربارة علي بـن ابـ يطالـب كـه در حال ركوع صدقه داد، نازل شد (همان). روشن است كـه روا يـ ت نخسـت بـه خـود ي خـود www.SID.ir Archive of SID ۲۱۸ | دوفصلنامه پژوهش هایتفسیرتطبیقی - سال چهارم، شما رۀ دوم، پاییز و زمستان ۱۳۹۷، شماره پیاپی ۸ نقش تعيي ن كنندهاي در معناي ركوع ندارد، اما روايت دوم آشكارا دﻻلت دارد كـه مقصـود از ركوع، ركوع در نماز است. ساير روايات حاكي از نزول آية شريفه درباره امـام علـ ي نيـ ز بـر همين معنا از ركوع دﻻلت دارد (ر.ك: سيوطي، ١٤٠٤، ج٢، ص٢٩٤). ابوعبيـ ده (د٢١٠ق) در مجازالقرآن در اين آيه، معنايي براي ركوع بيان نم يكند. به نظر مي رسد، ايـ ن رفتـار بـه معنـاي آن است كه ابوعبيده معناي ديگري بهجز معناي شرعي آن (ركوع نماز) در نظر نداشته اسـت. فراء نحوي (د٢٠٧ق) نيز براي «راكعون» در اين آية شـر يفه معنـا يي بيـ ان نكـرده اسـت (فـراء ، ب يتا، ج١، ص٣١٣) كه همچون ابوعبيده، اين رفتار وي نيز از پـذ يرش معنـا ي رايـ ج و مشـهور «ركوع» حكايت دارد. ظاهراً نخستي نبار، ابومسلم بحر اصفهاني (د٣٢٢ق) از مفسـران معتزلـ ي، «ركــوع» در آيــة وﻻيــت را بــهمعنــاي خضــوع تفســير كــرد (نــك: فخــررازي، ١٤٢٠، ج١٢، ص٣٨٢) و تفسير وي بر بسياري از مفسران اهلتسنن، پس از وي تأثير گذاشت.
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