Review and Analysis of the Opinions of the Commentators of Fariqayn About the Word “Imam” in the based on the Verse (Al-Isra; 71)
Abstract
The commentators interpret the Qur'an according to their knowledge, tendencies and scientific ability. One of the verses about which the commentators have given different opinions is the verse:
«يَوْمَ نَدْعُواْ كُلَّ أُنَاسِ بِإِمَامِهِمْ فَمَنْ أُوتىِ كِتَابَهُ بِيَمِينِهِ فَأُوْلَئكَ يَقْرَءُونَ كِتَابَهُمْ وَ لَا يُظْلَمُونَ فَتِيلًا»( Al-Isra; 71)
The commentators have stated different meanings for the word “Imam” such as: 1- The Prophet of each nation, 2- The Divine Book, 3- The letter of deeds, 4- Whoever followed, 5- Religion, 6- The Imam of the time of every person. It should be noted that some commentators have considered two or more possibilities of the above to be correct. The present research examines these ideas and expresses the drawbacks of some ideas and identifies the correct opinion. This research has been carried out via library research and descriptive-analytical methods. In this study, by examining different opinions, it was found that most of the opinions have some drawback if they are considered regardless of other opinions. For example, limiting the meaning of Imam to Nabi, the incompatibility of the meaning of Imam with the divine book, and not summoning the nations without divine book on the resurrection day is one of the criticisms applied to those believe imam exclusively means Nabi, or the book or the letter of deeds. The more correct view confirmed by the traditions is that special Qur'anic meaning of imam, that is, the Imam of Truth and the Imam of Falsehood, and also includes both the Prophet and the non-Prophet, and it may include non-human beings.
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DOI: http://dx.doi.org/10.18415/ijmmu.v10i4.4624
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