Document Type : Academicm and Research
Authors
1 Associate Professor, Department of Islamic Teachings, University of Qom, Qom, Iran
2 Ph.D. Candidate, Islamic Theology, University of Qom, Qom, Iran
Abstract
Highlights
In verse 143 of the al-Baqarah Chapter, a group is mentioned using the expression “the middle nation” as witnesses to people’s actions: “Thus We have made you a middle nation that you may be witnesses to the people, and that the Apostle may be a witness to you.” Some thinkers have cited this verse to prove the infallibility of the prophets and imams (peace be upon them) and have explained the position of witnessing deeds as proof of infallibility. However, it should be noted that this verse can be used to prove infallibility only if there is an equal relationship between infallibility and the position of witnessing. Allamah Tabatabai and Ayatollah Javadi Amoli have differing views regarding whether there is a relationship of equality between infallibility and the position of witnessing, or one of absolute generality and particularity. If there is an equal relationship between these two, the position of witnessing will be the exclusive position of the Infallibles and it can be cited as one of the evidences of infallibility. However, if the relationship between the two is one of absolute generality and particularity, the position of witnessing would be possible for other people as well, apart from the Infallibles, and it will not be considered as proof of infallibility. In this article, through the comparative exegesis method, we have examined the relationship between infallibility and witnessing human actions from the point of view of Allamah Tabatabai and Ayatollah Javadi Amoli with emphasis on verse 143 of the al-Baqarah Chapter.
Allamah Tabatabai considers the relationship between the position of witnessing people’s actions and the position of infallibility to be equal and believes that witnessing people’s actions is limited to the Infallibles because the witnessing mentioned in verse 143 of the al-Baqarah Chapter refers to the witness being aware of the realities of the actions people commit in this world and then testifying on the Day of Judgment according to what he saw and understood. On the other hand, it is impossible to understand and perceive the true characteristics of actions, except for those witnesses who are aware of their origin and source and of hearts and intentions. Therefore, bearing witness on that day will be possible only for those who preserve and record people’s actions accurately and without any mistakes and errors. In other words, this witness must be infallible with divine infallibility, he must not lie or exaggerate, and he must be aware of the realities of the deeds according to which he testifies not that he sees the apparent form of actions and then testifies; rather, he must know of the inner intentions of the doer of every action and presence and absence should make no difference for him but he should be aware of the actions of both the present and the absent. This meaning is the very interpretation that has been reported in many narrations through different chains from the Infallible imams (peace be upon them).
Ayatollah Javadi Amoli considers the relationship between the position of witnessing people’s deeds and the position of infallibility to be absolute generality and particularity and introduces examples of witnesses to people’s actions including the Infallibles, and believes that in addition to the prophets and imams (peace be upon them), their special followers and close servants of God are also examples of witnesses and the Imams are among the best instances of this position, not its exclusive referents. He believes that this path is open to everyone; nor is infallibility a condition for it, nor is the lack of the rank of Imamate an obstacle to it because not only is there no proof against this matter, but some proofs also confirm it, as the Holy Quran states that the possessors of certainty in knowledge see Hell in the present [al-Takāthur: 5-6]. This verse does not refer to witnessing after death because after death, evildoers also see hell. Similarly, God Almighty says that the ʿillīyūn, where the record of deeds of the abrār (the righteous) is written, is the object of the witness of the muqarrabān (the close servants) [al-Moṭaffifīn: 18-21]. Therefore, the close servants witness the beliefs, morals, intentions, and actions of others in the here and now. According to him, some narrative proofs confirm this lack of exclusivity and it becomes clear that the exclusivity present in some narrations is an extra limitation and can be curtailed. Therefore, the narrations that rule out the witnessing of actions regarding those who are not the Infallible Imams (peace be upon them), this negation is general negation, not the generality of negation and general negation.
It seems that Allamah Tabatabai’s view is preferable because the contents of the verses of witnessing actions refer to absolute witnessing; that is, to witness the actions of all nations, in a way that the actions of people are preserved and recorded accurately and without any mistakes. It is clear that such a witness will be infallible. Therefore, if a narration, assuming it is valid, implies the bearing witness of non-infallible people as well, it should be regarded as theoretical witnessing.
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