جريان شناسي تفاسير فريقين نسبت به آيه 124 سوره بقره در مساله امامت

Approaches to the Q:2:124 in the Issue of Iman in Shii and Sunni Tafsirs

مفسران اهل تسنن و شيعه از ديرباز دربارۀ معني امام، ويژگي‌ها، و شئون امامت اختلاف نظر داشته‌اند. مهم‌ترين مستند هر دو گروه براي اثبات ديدگاه خود قطعاً آيات قرآن بوده است. در اين ميان يكي از مهم‌ترين آياتي كه شيعه با استناد به آن، ضمن متفاوت دانستن مقام امامت از نبوت، مهم‌ترين ويژگي‌هاي امام مانند لزوم عصمت ظاهري و باطني و درنتيجه ضروري بودن تعيين امام از سوي خدا را نتيجه گرفته آيۀ 124 سورۀ بقره است. شيعيان هم‌چنين اين آيه را دليلي بر بطلان امامت هر فاسق و ظالمي تا روز قيامت دانسته‌اند و از اين آيه در مناقشات كلامي در مسئلۀ امامت بعد از پيامبر (ص) فراوان بهره برده‌اند. از آن سو مفسران اهل تسنن با يك‌سان دانستن مقام امامت و نبوت اين آيه را دليلي بر لزوم عصمت انبيا دانسته‌اند؛ با اين‌ حال به اين آيه براي اثبات عصمت ظاهري امام، بطلان امامت كافر و فاسق، چه به‌منزلۀ رهبر جامعۀ اسلامي يا در منصب قضاوت يا امامت نماز نيز استناد كرده‌اند.

From a long time ago the interpreters of Sunnite and Shiite theologians have had dispute over the meaning of Imam (leader) and his characteristics, and dignities of the Imamate. Of course, to prove their points of views the most important documents for both groups are the verses of the Holy Quran among which the most important verses that Shiite refer to is Chapter Baqara (2): Verse 124 which, among others, describes the difference between prophecy and the positions of the Imam’s leadership, of which the most important characteristics of the leader include the necessities of inward and outward chastity and thus the determining of the Imam by God Almighty, is concluded. The Shiites also take this verse as an invalidation of any lecher and ruthless leadership, as Imam, until the Day of Resurrection, and use this verse in all of their verbal disputes about the subject of leadership after the (PBUH). On the other hand, Sunnite interpreters believe in the identity for the prophecy and Imamate (leadership) and took this verse as the requirement of the prophet’s chastity, yet they also took it for proving the Imam’s (leader’s) outward chastity and also to refer to it as invalidation of any lecher and ruthless leadership, either as a leader of an Islamic society, or in a judicial position of society or as the leader of congregational prayers