چکیده :
بر اساس آیات کریمۀ قرآن، رسول خدا (ص) و مؤمنین در قیامت بر اعمال امت اسلامی و امم قبلی شهادت خواهند داد.
اما در این مورد مسائلی مانند کیستی مؤمنین شاهد، نحوه تحمل شهادت و چگونگی آگاهی شاهد از اعمال و ادا شهادت برآن‌ها و ...
به طوری محل اختلاف تفاسیرفریقین است که اصل مسئله در هاله‌ای از ابهام قرار گرفته است.
این نوشته با بررسی آیات 143 بقره و 105 توبه و 89 نحل ، تلاشی است به هدف روشن نمودن حقیقت شهادت نبوی(ص) و مؤمنین در قیامت از دیدگاه قرآن، بدین جهت تفاسیر متعدد فریقین به خصوص تفسیر مفاتیح‍الغیب و روح‍المعانی و مجمع‍البیان و المیزان و غیره مورد بررسی قرار گرفت.
روش تحقیق و داده‍پردازی نوشته، توصیفی تحلیلی آیات بر اساس تفاسیر گفته شده است.
شیوۀ گردآوری داده‌های تحقیق، کتابخانه‌ای است.
یافته تحقیق بیانگر آن است که به رغم اختلاف نظر مفسران در برخی موارد این آیات، همه آنان بر این مسئله اشتراک نظر دارند که حضور شاهد معصوم در میان امت پیامبر(ص) تا آخر دنیا ضروری است تا با حضور دائمی خود در میان امت و نظارت براعمال آنان تحمل شهادت نموده و در قیامت براساس آن، به اعمال امت شهادت به عین دهد.
introduction
witnessing the messenger of god (pbuh) and the believers to the actions of people and seeing those actions in this world and testifying to them on the day of judgment, as well as testifying to the preaching of the prophets (pbuh) and the actions of their nations are the certainties of the holy quran.
however, despite the fact that the main issue is accidental, there are many issues such as who are the believers who witness, how they know about people's actions and endure their martyrdom in this world, and the testimony of the messenger of god (pbuh) and his ummah on the day of judgment about those actions, and also whether it is meant to see people's actions.
in this world by all the ummah, even their corrupt people and their witness in the hereafter, or is it meant to see certain people from the ummah? and other issues are disputed among the commentators of the holy qur'an in such a way that the original issue of the certainty of the witness of the messenger of god (pbuh) and the believers on the day of judgment has been faced with ambiguity.
therefore, the clear expression of the meaning of the holy quran and the removal of ambiguity in these issues indicate the necessity and importance of this
research methodology:
the method of research and data processing of this article is to describe the opinions and analyze them based on the desired verses in the interpretations.
the method of collecting research data is in the form of library and data collection.
therefore, this writing, by examining the verses of surah al-baqarah 143, surah 105 at-tawbah, and surah 89 of nahl and the related interpretations, is a scientific effort in the interpretations, with the aim of clarifying the truth of the testimony of the messenger of god (pbuh) and the believers on the day of resurrection, from the perspective of the holy quran.
the clear expression of the meaning of the holy quran in the mentioned issues shows the necessity and importance of this discussion.
the hypothesis of the problem:
according to the light and explanation of the holy qur'an and its guidance, the author believes that if with an empty mind and with the aim of understanding the truth! pay attention to the qur'an and study it.
the holy qur'an itself must have clarified the main issue and its aspects.
therefore, in order to understand the clear meaning of the problem, the various interpretations of the parties, especially the interpretations of mufatih al-ghaib by fakhr razi and ruh al-ma'ani alousi from the sunnis and majmael al-bayan tabarsi and al-mizan by allameh tabatabai from the shiite commentators as representatives expressing the views of the two schools and some other interpretations are referred to and examined.
background of the research: many articles have been written on the martyrdom of the messenger of god (pbuh),
some of which are mentioned:
the article "the holy prophet (pbuh) is a witness to the actions of the prophets" by fadel lankarani, published on the website (shafqna) on 22/8/398, the author considered verse 143 of surah al-baqarah to be the virtue of the messenger of god (pbuh) and proof of imamate, but the discussion of the presence of an infallible witness until the world did not end.
the article "quran and the problem of witnesses and the guidance of the chosen ones" written by noor allahi and shaker, published in the scientific journal of belief and theological research of saveh islamic azad university, fall 2019, the authors prove the martyrdom of the prophet (pbuh) with verse 143 of surah baqarah and the presence of another witness.
imams of tahirin (as) have considered that witness as an example with narrations, but they have not addressed the issue of the presence of an innocent witness until the end of the world.
in the article "the holy prophet is a witness to deeds", from the encyclopaedia of the hozah's treasures, published on 24/4/2016, the author explained the meaning of martyrdom as one of the duties of the prophet (pbuh) and the imamate to be a witness to the deeds of the ummah, but in the presence of an innocent witness until the end of the world is not over.
the article "prophet's witnessing", from persman academicians, published on 5/11/2013, the author, referring to surah ma'idah verse 117 and the words of jesus (pbuh), discussed the compatibility of the appearance of the prophet with the witnessing of prophets in life and death.
but he does not talk about the presence of an innocent witness until the end of the world and other articles on witnessing the prophet (pbuh).
the result and findings of the research:
examining the verses of the martyrdom of the messenger of god (pbuh) and the believers on the day of resurrection showed that from the point of view of the holy qur'an, the presence of an innocent witness who is aware of the facts and motives of the ummah's actions until the end of the world is a matter of course, so that he can testify to the same thing on the day of judgment.
differences of opinion in some of these verses agree that according to these verses, the presence of an innocent witness among the muslim ummah is necessary until the end of the world, but since most of the wrongdoings are hidden and the dominant motive of the actions is not known, then the witness who must testify according to he must see the truth and motive of the ummah's actions, according to fakhrazi's interpretation, it is not permissible to make a mistake to testify based on what he has seen of the facts and motives of the ummah's actions.
be certain of the righteous and innocent believers who are blessed by god almighty, and they are the ones who, with god's grace, can observe and witness the facts and motives of the perpetrators until the end of the world.
therefore, after proving the infallible witness from the perspective of the verses, the imamiyyah, based on the traditions of the ahl al-bayt (as), believe that the examples of these people are not among the prophet (pbuh) and the twelve imams.
otherwise, the example of an innocent witness is ambiguous for the verse, and the meaning of the verse remains ambiguous.
in this way, since according to imami commentators, the verses are examples of the martyrdom of certain people who are blessed by god and are innocent, the meaning of the verses is not ambiguous for them.
but sunni commentators, because they did not mention the example of this innocent witness who is aware of the facts and motives of the ummah's actions, so the example of the innocent witness is ambiguous from this point of view, and as a result, the meaning of the verses of martyrdom, according to these commentators, does not have the necessary clarity