Doctrine of Imamat: Shias.

[BOY-NICE]

Re: Doctrine of Imamat: Shias.

@yo_wasim

On the Day of Judgement There remains one place in the QURAN where the word Imam is used. It is in Surah al-Isra’ where Allah Ta‘ala says: The day when we will call all people by their leaders. (al-Isra’ : 71) The Imam spoken of in this ayah is recognised by the mufassirun of the Ahl as-Sunnah as either the book of deeds or the prophet to whose Ummah the person belonged. The first meaning is preferred by Ibn Kathir, who mentions in support of his preference the ayah where the word Imam was used in the sense of a book (see above). This meaning is further supported by the rest of the ayah: So those who are given their book in their right hand will read their books. .

Reply One – The scholars of Tafseer have interpreted the term as Imam not Prophet(s)

Whilst al Afriqi has sought solace in relying on Ibn Katheer’s interpretation of the verse, he has failed to highlight the fact that the Tafseer scholars rather than define the word as ‘Nabi’ have also defined it ‘Imam’ in their Qur’anic commentaries and have not used any brakets as well in order to mention any addional meaning of the word, as Ahl’ul Sunnah do it in the verse of Wudu

Shah Rafiudeen Dehlawi in his famous Urdu interpretation of the Qur’an, p326, translates the verse as follows:

“On the Day of Judgement when we will call all people with their ‘Peshwa’ [Urdu word for ‘Leader’]
Shah Rafiudeen Dehalwi’s Translation, page 326

Same goes wth other prominent Sunni (ulema) translators for example:
2. Tarjuma Quran Majeed, by Sayyid Abul A’la Maudoodi, published by Idara Tarjumaan al Quran, Lahore *
*3. Shabeer Ahmad Uthmani
4. Maulana Fateh Muhammad Jalandharee

Reply Three – Sunni Tafseer’s have also cited the fact that this verse refers to the Imam of the time

What we see here is the perfect example of how dishonest thie Nasibi author is. He asserts that the Shi’a concept of Imamate cannot be proven from the Qur’an and then seeks to change the goal post by relying on Sunni interpretations of this verse. It is indeed the height of dishonesty for the author to solely rely on the interpretation of the bigoted Ibn Katheer and no one else? Was he the only Tafseer scholar whose opinion should have valued? Clearly this Nasibi has intentionally sought to rely on the opinion of Ibn Katheer, had he been honest and cited the tafseers from other Sunni scholars of Hadith it would have been clear that whilst they have set out the various interpretations of the verse included Imam meaning Prophet (s) and Book of deeds they have also cited interpretation that would suggest that Imam in this verse means Imam of the time. Such sunni ulema includes:

1. Ibn Jareer al Tabari in his Tafseer Volume 8 page 116 *
*2. Imam Qurtubi in his Tafseer of this verse (Volume 10 page 192)
3. Hanafi scholar Qazi Thanaullah Panee Patee Uthmani in Tafseer Mazhari Volume 7 page 65 *
*4. Tafser Ruh Al-Maani Vol 8, page 115 (printed in Beirut by Allamah Alusi Baghdadi
5. Tafseer Khazan Volume 4 pages 119
6. Mu’alim al Tanzeel Volume 3 pages 125-126
7. Tafseer Fathul Qadeer Volume 3 page 305
8. Al Hafidh Suyuti in Tafseer Durre Manthur Volume 4 page 351
9. In Tafseer Thalabi, properly known as ‘Jawahir al Ahsaan fee Tafseer Qur’an’ Volume 2 page 271 *
*10. Imam Fakh’radeen Razi writes in Tafseer Kabeer Volume 7 page 376
11. Tafseer Tanveer’il Miqbaas better known as Tafseer Ibn Abbas (Volume 1 page 303) *
*12. Tafseer Uthmani, page 384 by Allamah Shabeer Ahmad Uthmani
13. Tafseer Kanz ul Iman by Imam Sayyid Ahmad Raza, page 419

keeping things in short, I will cite what Tafseer Dur al Manthur says:

‘Ali [ra] states ‘The Prophet said that every Ummah will be summoned according to their Imam, the Book of Allah and the Sunnah of their Messenger’