كليدواژه :
آيه 6 يس , ما اُنذر , نذير , آباء , قوم , قريه , امت
چكيده فارسي :
درباره «ما» و مفهوم «ما أُنْذِرَ» در آيه 6 سوره يس اختلاف است. برخي «ما» را "نافيه " و برخي "موصوله" يا "مصدريه" دانسته‌اند. ميان مفسراني كه «ما» را نافيه برشمرده‌اند نيز دو ديدگاه درباره مفهوم «ما أُنْذِرَ» مطرح است. حال از ميان ديدگاه‌هاي مطرح، تفسير درست آيه كدم است؟ آيا در قرآن غير از پيامبران به كسي "نذير" اطلاق شده است؟ آيا منذرانِ غير معصوم در اتمام‌حجت الهي بر مردم نقش دارند؟ اين پژوهش به روش توصيفي- تحليلي سامان يافته است. تاكنون پژوهشي با اين رويكرد انجام نشده است. از ره گذر اين پژوهش، به دست آمد كه «ما» در آيه موردبحث، "نافيه" و به معناي «انذار نشدن» است و واژه «نذير» در آيه موردبحث يا در آيه ديگري از قرآن، بر افراد غير معصوم اطلاق نشده است. نيز به دست آمد كه اتمام‌حجت خداوند بر مردم در غياب پيامبران و معصومان، صرفاً با انتقال متون وحياني و پيام اصيل و جامع آن‌ها صورت مي‌گيرد؛ لذا اگر پيام اصيل و تحريف ناشده پيامبران به‌درستي به ديگران نرسد، اتمام‌حجت الهي صورت نخواهد گرفت.
چكيده لاتين :
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 descriptive-analytical 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.
