Infallibility of Imams

Priority: a, Quality: c
From wikishia

Infallibility of the Shia Imams or ʿIṣmat al-Aʾimma (Arabic:عِصمَة الأئِمَة) and their immunity to any sins, errors, and forgetfulness is, according to the Imami and Ismaili perspectives, a requirement of Imamate and an attribute of the Imams. The infallibility of the Imams is an exclusive Twelver Shia belief, upon which there is consensus. According to Abd Allah Jawadi Amuli, just as the Imams (a) are infallible in their conduct, their knowledge is also immune to error.

Shia scholars have appealed to numerous Quranic verses, such as the Verse of Ulu l-Amr, the Verse of al-Tathir, the Verse of the Trial of Abraham, the Verse of al-Sadiqin, the Verse of al-Mawadda, and the Verse of al-Salawat, to argue for the infallibility of the Imam. In hadith sources, numerous traditions are transmitted in this regard. Hadith al-Thaqalayn, Hadith al-Aman, and Hadith al-Safina are among those cited to establish the infallibility of the Imams (a). Despite the numerous arguments for their infallibility, Wahhabis and Ibn Taymiyya, a leader of Salafism, have denied it and raised objections. Shia scholars have responded to these objections.

Books have been written on the infallibility of Imams, including A Study of the Knowledge and Infallibility of Imams by Jafar Subhani, The Infallibility of Imams in Imami Intellectual History Until the End of the Fifth Century AH by Muhammad Husayn Faryab, and The infallibility of Imams from the perspective of reason and revelation by Ibrahim Safarzada.

Place and Significance

The Imam's infallibility and the evidence for it are among the major Quranic and theological issues.[1] According to Twelver Shias, infallibility is a requirement and attribute of Imamate, and the infallibility of the Shia Imams (a) is one of their fundamental beliefs.[2] 'Allama al-Majlisi states that the Imamiyya have consensus over the infallibility of the Imams (a) from all major and minor sins, whether intentional or unintentional, and from any errors or mistakes.[3] It is said that Ismailis also require infallibility for Imamate.[4] In contrast, Sunni Muslims do not require infallibility for Imamate,[5] as they have consensus that the first three caliphs were Imams without being infallible.[6] Instead of infallibility, they require justice.[7] However, Sibt b. al-Jawzi, a Sunni scholar of the seventh/thirteenth century, accepts the infallibility of the Imams.[8] Wahhabis reject the infallibility of the Shia Imams (a), restricting it to prophets (a).[9] As Ibn Abi al-Hadid al-Mu'tazili reports, Abu Muhammad al-Hasan b. Ahmad b. Mattawayh, a Mu'tazilite theologian of the fifth/eleventh century, while not requiring infallibility for Imamate, believed in the infallibility of Ali (a) and attributed this view to the Mu'tazilite school.[10]

Ayatullah Subhani suggests that the disagreement between Shi'as and Sunnis stems from their differing beliefs about the Imamate and the succession of the Prophet (s). Shias believe that the Imamate, like prophethood, is a divine position that must be determined by God.[11] In contrast, Sunni Muslims regard the Imamate as an ordinary position, with the Imam chosen by the people. According to Sunnis, the Imam's knowledge and justice are akin to those of ordinary individuals,[12] and thus, the Imam is not divinely appointed.[13]

The infallibility of the Imams (a) is considered a theological foundation in the Shia science of the principles of jurisprudence. This is because, by proving their infallibility, the tradition of the Imams (their speech, deeds, and approvals) is recognized as a source of inference in jurisprudential principles. However, if the Imam's infallibility is not established, then the Imam's tradition cannot be referenced in the deduction of religious rulings.[14] Furthermore, it is said that, according to Shia scholars, the criterion for the authoritativeness of consensus is the Imam's infallibility. They believe that, as the Prophet's (s) successor, the Imam (a) is infallible, and consensus is valid only when it reflects the view of the Infallible. In contrast, Sunni scholars of the principles of jurisprudence hold that the infallibility of the Islamic nation as a whole is the criterion for the authoritativeness of consensus.[15]

The infallibility of the Imams is not explicitly mentioned in the Quran. Still, Shia scholars have cited verses such as the Verse of Ulu l-Amr,[16] the Verse of al-Tathir,[17] and the Verse of Trial of Ibrahim,[18] interpreting them as implying the Imams' infallibility. However, numerous hadiths directly address their infallibility.[19]

The Concept

The infallibility ('isma) of the Imams refers to their immunity from any sins and mistakes.[20] While 'isma literally means protection,[21] Muslim theologians and philosophers have provided various definitions of the term, including the following.

  • Theologians' definition: 'Adliyya (i.e., Imamiyya[22] and Mu'tazilite[23]) theologians have defined infallibility in terms of lutf.[24] According to this view, infallibility is a grace bestowed upon the servant by God, enabling the servant to refrain from wrongdoing or sin.[25] In contrast, Ash'arites have defined infallibility as God's act of not creating sins within the infallible individual.[26]
  • Philosophers' definition: Muslim philosophers define infallibility as a psychological disposition that prevents an individual from committing sins.[27] This definition is said to be grounded in philosophical principles regarding the unity of acts, according to which human actions, by the mediation of their soul with free will, are ultimately attributed to God.[28]

In terms of Arabic morphology, 'isma is a gerund derived from the root '-ṣ-m,[29] which literally means protection.[30] While the term itself does not appear in the Quran, its cognates are used thirteen times in the Quran in a literal sense.[31]

Scope

Imami scholars believe that the Imams of the Shia (a), like the prophets, are infallible and immune from any major or minor sins, whether intentional or unintentional, as well as from any errors or mistakes.[32] In their view, the Imams (a) are infallible throughout their entire lives, both before and after assuming the Imamate.[33] Al-Fayyad al-Lahiji asserts that, in addition to immunity from sins and mistakes, the Imams must also be free from physical, psychological, rational, and genealogical flaws. He holds that the Imam must not suffer from chronic or repulsive physical diseases, such as leprosy or muteness, or personal flaws like stinginess, miserliness, or violence, nor from mental conditions such as madness, ignorance, or forgetfulness. He also emphasizes the importance of being free from genealogical flaws, arguing that these deficiencies would dissuade people from following the Imams (a), which contradicts the obligation to obey them.[34]

Al-Shaykh al-Mufid holds that it is rationally possible for the Imam to unintentionally omit a recommended practice, but he maintains that the Imams (a) never omitted any recommended actions in their lives.[35]

Abdollah Jawadi Amuli divides infallibility into two types: practical and intellectual, and he believes that the Imams (a) possessed both. In his view, just as the conduct of the Imams aligns with the truth, their knowledge is also veridical, stemming from a source where no error or forgetfulness is possible.[36] He holds that anyone who attains the level of intellectual infallibility is immune to satanic temptations, and Satan cannot influence their thoughts.[37]

Ali Rabbani Gulpayigani, a theologian and researcher, defines practical infallibility as immunity from sins and identifies several degrees of intellectual infallibility:

  1. Infallibility in understanding divine rulings
  2. Infallibility in applying divine rulings
  3. Infallibility in discerning the advantages and disadvantages of matters related to societal leadership
  4. Infallibility in ordinary life matters, both individual and social[38]

In his view, the Imams of the Shia (a) possess all these degrees of intellectual infallibility.[39]

Philosophical Arguments for Infallibility

Shia scholars have presented numerous philosophical arguments to establish the infallibility of the Imams (a), including the following:

  • Impossibility of regress: If the Imam were not infallible, then another Imam would be required to guide him and correct his mistakes. This second Imam would also need to be infallible. If he were not, a third Imam would be necessary, and so on, leading to an infinite regress, which is impossible. Therefore, the chain must end with an Imam who is infallible and makes no mistakes.[40]
  • Obligation of obedience: If the Imam were to make a mistake, it would become obligatory to dissociate from him and forbidden to obey him. However, this contradicts the Verse of Ulu l-Amr, which commands the obedience of the Imams. Therefore, the Imam must be infallible.[41]
  • Defeat of purpose: The purpose of appointing an Imam is for people to follow him in their affairs. If the Imam were not infallible and committed sins or mistakes, this purpose would be defeated, as people could no longer trust him.[42]
  • Degradation of status: If an Imam were to commit sins, his status would become lower than that of other sinners since his knowledge of God and religion is greater, and his intellect is more perfect. This would result in a more severe divine punishment, a scenario that is incompatible with the exalted status of an Imam.[43]

The philosophical arguments establish the infallibility of the Imams without identifying specific individuals. Ja'far Subhani argues that all the reasons given for the infallibility of prophets (a), such as the fulfillment of the prophetic mission's objectives and gaining the trust of the people, also apply to the infallibility of the Imams. In his view, the infallibility of the Imams is essential for a denomination like Shiism, where the role of the Imamate is considered a continuation of the prophetic mission. It would be impossible to continue this mission without the infallibility of the Imams.[44]

Arguments from Quranic Verses

Quranic verses such as the Trial of Ibrahim Verse, Ulu l-Amr Verse, al-Tathir Verse, al-Sadiqin Verse,[45] al-Mawadda Verse,[46] and al-Salawat Verse[47] have been cited as evidence for the infallibility of Imams.

Trial of Ibrahim (a) Verse

Main article: Trial of Ibrahim (a) Verse

In the argument based on the al-Ibtila Verse, it is asserted that the general statement "My pledge does not extend to the unjust" implies that anyone who was ever unjust is disqualified from being an Imam. Therefore, the verse suggests the infallibility of Imams both during and before their Imamate.[48] Al-Fadil al-Miqdad presents the argument from this verse as follows: a non-infallible person is unjust (first premise); an unjust individual is not qualified for the Imamate (second premise); therefore, a non-infallible person is not qualified for the Imamate, meaning the Imam must be infallible.[49] Shia scholars interpret the phrase "My pledge" in verse 124 of Qur'an 2 as referring to the covenant of Imamate.[50]

Ulu l-Amr Verse

Main article: Ulu l-Amr Verse

In their appeal to the Ulu l-Amr Verse, Shia scholars argue that the verse commands unconditional obedience to the "Uli al-Amr" (those vested with authority). This command implies the infallibility of the "Ulu l-Amr." This is because if they were not infallible and could commit sins or errors, God's wisdom and justice would not allow for the command of absolute obedience to them.[51] Based on certain hadiths,[52] Shias believe that "Uli al-Amr" refers to the Imams of the Shia.[53]

Al-Tathir Verse

Main article: Al-Tathir Verse

This verse has also been cited as evidence for the infallibility of the Imams (a).[54] Some have structured the argument from this verse as follows:

A. "Ahl al-Bayt (a)" (the Household) in the al-Tathir Verse refers to the Five Companions of the Cloak (a).

B. The verse expresses God's will to remove impurity from the Ahl al-Bayt (a).

C. In addition to willing the purification of the Ahl al-Bayt, God ensured the realization of this will, as the verse is intended to praise the Ahl al-Bayt (a) (God's existential will).

D. The removal of impurity from the Ahl al-Bayt (a) signifies their infallibility.[55]

According to numerous hadiths transmitted through both Shia[56] and Sunni sources,[57] the al-Tathir Verse was revealed regarding the Companions of the Cloak. Therefore, "Ahl al-Bayt (a)" in this verse refers to the Five.[58]

Appeal to Hadiths

Numerous hadiths, transmitted through the Prophet's (s) companions and the Imams (a), have been cited as evidence for the infallibility of the Imams (a),[59] such as Hadith al-Thaqalayn and Hadith al-Safina.

Hadith al-Thaqalayn

Main article: Hadith al-Thaqalayn

Explicitly emphasizing the inseparability of the Quran and the Ahl al-Bayt (a), as it states, "the two will never separate until they come to me at the pond," this hadith implies the infallibility of the Ahl al-Bayt (a), since any sins or mistakes on their part would result in their separation from the Quran.[60] Furthermore, the Prophet (s) stated in this hadith that one who follows the Quran and the Ahl al-Bayt (a) will never go astray. This also suggests the Ahl al-Bayt's (a) infallibility, as unconditional adherence to them would otherwise lead to misguidance if they were not infallible.[61] In other words, this hadith signifies the obligation to obey the Ahl al-Bayt (a), where such an obligation indicates their infallibility.[62]

In Shia hadiths, "Ahl al-Bayt" in the Hadith of the Two Weighty Things is interpreted as referring to the Imams of the Shia.[63] Some Sunni scholars[64] believe that "Ahl al-Bayt" here refers to the Companions of the Cloak, with others identifying its foremost example as Imam Ali (a).[65]

Some Shia theologians believe that Hadith al-Thaqalayn is a frequently transmitted hadith, leaving no doubt about its authenticity.[66] Others argue that, while it may not be mutawatir in its exact wording, it is so in terms of its meaning.[67]

Hadith al-Aman

Main article: Hadith al-Aman

Hadith al-Aman is a renowned hadith transmitted from the Prophet (s) through both Shia[68] and Sunni sources,[69] albeit in slight variations in its wording: "Stars are safety for the inhabitants of the sky and my household (Ahl al-Bayt) are safety for my nation."

In appealing to this hadith, it is noted that the Prophet (s) likens his Ahl al-Bayt (a) to stars, symbolizing their role in ensuring the safety of his nation or the inhabitants of the earth. By describing his Household as the stars of guidance and the safeguard against disputes and misguidance, the Prophet (s) implies their infallibility, as such a role would be impossible without their infallibility.[70]

In the hadiths cited in the book Kifayat al-Athar, "Ahl al-Bayt (a)" in this hadith is interpreted as referring to the Imams of the Shia, explicitly attributing infallibility to them.[71] Al-Hakim al-Nishaburi, a Sunni hadith scholar of the fourth/tenth century, acknowledges that Hadith al-Aman has a reliable chain of transmission.[72]

Hadith al-Safina

Main article: Hadith al-Safina

The well-known Hadith of the Ark is transmitted from the Prophet (s) in numerous Shia[73] and Sunni sources,[74] with slight variations in wording: "Indeed, my Ahl al-Bayt (Household) among you are like Noah's Ark—whoever embarks on it will be saved, and whoever deviates from it will drown." Some scholars suggest that this hadith is mutawatir.[75] Al-Hakim al-Nishaburi holds that the hadith has a reliable chain of transmission.[76]

In his citation of the hadith, Mir Hamid Husayn al-Hindi argues that if the Ahl al-Bayt's (a) ark saves people and deviation from it leads to misguidance, then the Ahl al-Bayt (a) themselves must a fortiori be immune to misguidance. Otherwise, an unconditional command to follow them and embark on their ark would lead to misguidance, which is impossible for God and the Prophet (s) to decree.[77]

In Hadith al-Safina, "Ahl al-Bayt (a)" is interpreted as referring to the Twelve Imams (a).[78] 'Abd al-Ra'uf al-Manawi, a Shafi'i scholar of the tenth and eleventh centuries AH, identifies "Ahl al-Bayt (a)" in this hadith as including the Imams (a) and Lady Fatima (a).[79]

Origin of the Belief in Infallibility

Some opponents of the infallibility of Imams argue that this belief did not exist in the early Islamic era and emerged only later. For example, Ibn Taymiyya claims that the belief in the infallibility of Imams (a) originated with 'Abd Allah b. Saba' and was his invention.[80] Nasir al-Qafari asserts that it was Hisham b. al-Hakam who first introduced this belief.[81] In his book Risis and Consolidation in the Formative Period of Shi'ite Islam, Sayyid Husayn Mudarrisi Tabataba'i, a Shia Iranian scholar of Islamic studies, also attributes the origin of the idea of infallibility to Hisham b. al-Hakam.[82]

Nasir al-Qafari, a Wahhabi scholar who is critical of Shiism, rejects the attribution of the idea of infallibility to 'Abd Allah b. Saba' in historical terms, noting that his own research found no such statements from him.[83] Furthermore, the concept of the infallibility of Imams (a) and the term 'isma was not an invention of Hisham b. al-Hakam. Many hadiths transmitted from the Prophet (s) and the Imams (a) highlight infallibility ('isma).[84] For instance, a hadith from Imam Ali (a) describes 'isma as a distinguishing feature of the Imam.[85] Imam al-Sajjad (a) cites a hadith from his father, Imam al-Husayn (a), in which the Prophet (s) is reported to have characterized the Imams (a) as infallible.[86] Additionally, in Sunni sources, 'Abd Allah b. 'Abbas quotes the Prophet (s) as stating that he, Ali, al-Hasan, al-Husayn, and the nine descendants of al-Husayn (a) are pure and infallible.[87]

Infallibility of the Imams and Ghuluww

Nasir al-Qafari, a Wahhabi researcher in Saudi Arabia, and some others[88] suggests that the belief in the infallibility of the Ahl al-Bayt (a) is an example of ghuluww (exaggeration about their status).[89] Shias, however, define ghuluww as going beyond moderation in describing the virtues of the Ahl al-Bayt (a), elevating them above their true position of servitude, and attributing divine qualities to them. Shias do not hold such beliefs about the Ahl al-Bayt (a).[90] They believe that infallibility, like any other perfection, fundamentally belongs to God, but that God has granted this attribute to certain of His servants who serve as guides. Thus, the exclusivity of infallibility to God is compatible with its being granted to some of His servants, similar to the belief in the Prophet's (s) infallibility among all Muslims.[91]

Infallibility and the Imams' Words and Deeds

Some statements by Imams of the Shia are interpreted as being incompatible with their infallibility. For example, Imam Ali (a) is reported to have said to his companions: "Therefore, do not abstain from saying truth or advising on justice because I do not regard myself as above erring. I do not escape erring in my actions unless Allah protects me."[92] Scholars such as Shihab al-Din al-Alusi, a Shafi'i jurist and Quranic exegete, Ahmad Amir al-Misri, 'Abd al-'Aziz al-Dihlawi, a Salafi scholar in India, and Nasir al-Qaffari believe that this hadith contradicts the idea of Imam Ali's (a) infallibility and suggests the fallibility of the Imams (a).[93]

'Allama al-Majlisi[94] and Mulla Salih Mazandarani[95] interpret Imam Ali's (a) statement as an expression of his humility, aimed at encouraging his companions to be open to embracing the truth and acknowledging that infallibility is divine grace. They compare this statement to Prophet Joseph's (a) words in the Quran: "Yet I do not absolve my [own carnal] soul, for the [carnal] soul indeed prompts [men] to evil, except since my Lord has mercy."[96]

Nasir Makarim Shirazi suggests that the statement "I do not regard myself as above erring," cited by opponents of infallibility, should be understood in conjunction with the phrase "unless Allah protects me." The first part indicates that, as a human, Imam Ali (a) is not inherently immune to error, but the second part implies that he is under God's protection and support, distinguishing him from ordinary human beings. Additionally, the Imam (a), in his role of teaching and guiding his companions, emphasizes the constant possibility of error, humbling himself to set an example for them.[97]

Imams' (a) Confessions to Sins and Request of Forgiveness

Opponents of infallibility argue that the Imams of the Shia admitted to committing sins and frequently sought divine forgiveness, which they believe contradicts the idea of infallibility.[98] It should be noted that there are reports of the Prophet (s) himself requesting forgiveness and repenting, including hadiths suggesting that the Prophet (s) sought forgiveness seventy times a day.[99]

Muhammad Taqi al-Majlisi[100] explains that the Imams (a) asked for forgiveness not because they had committed sins, but to teach people how to seek forgiveness. This is also how some Sunni scholars[101] have justified the Prophet's (s) requests for forgiveness. Some scholars interpret the confessions of sins and requests for forgiveness by the Imams (a) as examples of the principle that "the good deeds of the pious are the sins of those close to God." This suggests that, due to their elevated spiritual status, the Imams considered themselves sinful when they had to engage in worldly matters for the benefit of others, and thus asked for forgiveness.[102] The hadith from the Prophet (s), "Sometimes, my heart rusts, and I ask for forgiveness seventy times a day," is seen as referring to this concept.[103] Some scholars believe that the main reason for the Prophet's (s) and the Imams' repentance and requests for forgiveness was their attention to worldly matters, which was necessary for life but distracted them from complete focus on God. According to 'Allama al-Majlisi, since the Infallibles have the highest level of knowledge about God and are deeply immersed in the divine essence when they reflect on their actions, they perceive them as insignificant and sinful in light of God’s greatness, leading them to seek repentance and forgiveness.[104]

Another explanation for the Imams' requests for divine forgiveness is that it served a preventive purpose. While ordinary individuals seek forgiveness for sins and mistakes they have already committed, the Imams sought forgiveness to prevent themselves from committing sins in the future.

Bibliography

Numerous books and articles have been published regarding the infallibility of Imams, including the following:

  • Pazhuhishi dar shinakht wa 'ismat-i Imam (A study of the knowledge and infallibility of Imams), Jafar Sobhani, Islamic Research Foundation of Astan Quds Razavi, first edition, 1389 Sh.
  • 'Ismat-i Imam dar tarikh-i tafakkur-i Imamiyya ta payan-i qarn-i panjum-i hijri (Infallibility of Imams in the Imami intellectual history until the end of the fifth century AH), Mohammad Hossein Faryab, Qom, Imam Khomeini Education and Research Institute, first edition, 1390 Sh.
  • 'Ismat-i Imaman az didgah-i 'aql wa wahy (The infallibility of Imams from the perspective of reason and revelation), Ebrahim Safarzadeh, Qom, Za'ir Astana Muqaddas, first edition, 1392 Sh.
  • Dala'il-i 'ismat-i Imam az didgah-i 'aql wa naql (Reasons for the infallibility of Imams from the perspective of reason and revelation), Hojjat Mangenechi, Tehran, Mash'ar, first edition, 1391 Sh.
  • Imamat wa 'ismat-i Imaman dar Qur'an (Imamate and infallibility of the Imams in the Quran), Reza Kardan, Ahl al-Bayt World Assembly, first edition, 1385 Sh.
  • Qur'an wa 'ismat-i ahl-i bayt (The Quran and the Ahl al-Bayt’s infallibility), Alireza Azimifar, Qom, Mihr-i Amir al-Mu'minin, first edition, 1389 Sh.


'Abd Allah b. 'Abbas reported that he heard the Apostle of Allah say: “I, 'Ali, al-Hasan, al-Husayn, and the nine descendants of al-Husayn are pure and infallible.”

A passage from Ziyara Jami'a Kabira regarding the infallibility of the Imams:

Allah has protected you from lapses, shielded you from seditions, and purified you from all stains.

Notes

  1. ↑ Subḥānī, Manshūr-i jāwīd, vol. 4, p. 239.
  2. ↑ See: Ṭūsī, al-Iqtiṣād fīmā yataʿallaqu bi l-iʿtiqād, p. 305; Ḥillī, Kashf al-murād, p. 184; Fayyāḍ Lāhījī, Sarmāya-yi imān, p. 114; Subḥānī, al-Ilāhīyāt, vol. 4, p. 116.
  3. ↑ Majlisī, Biḥār al-anwār, vol. 25, p. 209, 350, 351.
  4. ↑ Ḥillī, Kashf al-murād, p. 184; Jurjānī, Sharḥ al-mawāqif, vol. 8, p. 351.
  5. ↑ Qāḍī ʿAbd al-Jabbār, al-Mughnī, vol. 15, p. 251, 255, 256, vol. 20, p. 26, 84, 95, 98, 215, 323; Jurjānī, Sharḥ al-mawāqif, vol. 8, p. 351; Taftāzānī, Sharḥ al-maqāṣid, vol. 5, p. 249.
  6. ↑ Jurjānī, Sharḥ al-mawāqif, vol. 8, p. 351; Taftāzānī, Sharḥ al-maqāṣid, vol. 5, p. 249.
  7. ↑ Qāḍī ʿAbd al-Jabbār, al-Mughnī, vol. 20, p. 201; Jurjānī, Sharḥ al-mawāqif, vol. 8, p. 350; Taftāzānī, Sharḥ al-maqāṣid, vol. 5, p. 243-246.
  8. ↑ Sibṭ b. al-Jawzī, Tadhkirat al-khawāṣ, vol. 2, p. 519.
  9. ↑ See: Ibn Taymīyya, Minhāj al-sunna al-nabawīyya, vol. 2, p. 429, vol. 3, p. 381; Ibn ʿAbd al-Wahhāb, Risāla fī l-radd ʿalā l-rāfiḍa, p. 28; Qafārī, Uṣūl madhhab al-Shīʿa al-imāmīyya, vol. 2, p. 775.
  10. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 6, p. 376, 377.
  11. ↑ Subḥānī, Manshūr-i jāwīd, vol. 4, p. 244, 245; Bādhilī, Ilāhī būdan-i manṣab-i imāmat, p. 9-45.
  12. ↑ Subḥānī, Manshūr-i jāwīd, vol. 4, p. 239.
  13. ↑ Subḥānī, Manshūr-i jāwīd, vol. 4, p. 239-242.
  14. ↑ Muballighī, Mabānī-yi kalāmī-yi uṣūl wa bahragīrī az ān dar nigāh wa rawish-i Imām Khomeiniī, p. 149.
  15. ↑ Ḍīyāʾīfar, Taʾthīr-i dīdgāh-hā-yi kalāmī bar usūl-i fiqh, p. 323.
  16. ↑ See: Ṭūsī, al-Tibyān, vol. 3, p. 236; Ṭabrisī, Majmaʿ al-bayān, vol. 3, p. 100; Baḥrānī, Manār al-hudā, p. 113, 114; Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 391.
  17. ↑ Sayyid Murtaḍā, al-Shāfī fī al-imāma, vol. 3, p. 134; Baḥrānī, Manār al-hudā, p. 646, Subḥānī, al-Ilāhīyāt, vol. 4, p. 125.
  18. ↑ See: Sayyid Murtaḍā, al-Shāfī fī al-imāma, vol. 3, p. 139; Ṭūsī, al-Tibyān, vol. 1, p. 449; Fāḍil Miqdād, al-Lawāmiʿ al-ilāhīyya, p. 332, 333; Muẓaffar, Dalāʾil al-ṣidq, vol. 4, p. 220.
  19. ↑ See: Ṣadūq, Maʿānī l-akhbār, p. 132, 133; Khazzāz al-Qummī, Kifāyat al-athar, p. 16-19, 29, 36-38, 45, 76, 99, 100-104; Ibn ʿUqda al-Kūfī, Faḍaʾīl Amīr al-Muʾminīn, p. 154, 155, Baḥrānī, Manār al-hudā, p. 665-675.
  20. ↑ Subḥānī, Manshūr-i jāwīd, vol. 4, p. 249.
  21. ↑ Rabbānī Gulpayigānī, Imāmat dar bīnish-i Islāmī, p. 214.
  22. ↑ Mufīd, Taṣḥīḥ al-iʿtiqād, p. 128; Sayyid Murtaḍā, Rasāʾil al-sharīf al-Murtaḍā, vol. 3, p. 326; Ḥillī, al-Bāb al-ḥādī ʿashar, p. 9.
  23. ↑ Taftāzānī, Sharḥ al-maqāṣid, vol. 4, p. 312, 313.
  24. ↑ Fāḍil Miqdād, al-Lawāmiʿ al-ilāhīyya, p. 242; Rabbānī Gulpayigānī, Imāmat dar bīnish-i Islāmī, p. 215.
  25. ↑ Sayyid Murtaḍā, Rasāʾil al-sharīf al-Murtaḍā, vol. 3, p. 326; Ḥillī, al-Bāb al-ḥādī ʿashar, p. 9; Fāḍil Miqdād, al-Lawāmiʿ al-ilāhīyya, p. 243.
  26. ↑ Jurjānī, Sharḥ al-mawāqif, vol. 8, p. 280; Taftāzānī, Sharḥ al-maqāṣid, vol. 4, p. 312, 313.
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  31. ↑ Subḥānī, Manshūr-i jāwīd, vol. 4, p. 3.
  32. ↑ See: Mufīd, Taṣḥīḥ al-iʿtiqād, p. 129; Ḥillī, Nahj al-ḥaq wa Kashf al-ṣidq, p. 164; Fayyāḍ Lāhījī, Sarmāya-yi imān, p. 115; Majlisī, Biḥār al-anwār, vol. 25, p. 209, 350, 351.
  33. ↑ Ḥillī, Nahj al-ḥaq wa Kashf al-ṣidq, p. 164; Majlisī, Biḥār al-anwār, vol. 25, p. 209, 350, 351.
  34. ↑ Lāhījī, Gawhar-i murād, p. 468, 469; Fayyāḍ Lāhījī, Sarmāya-yi imān, p. 115.
  35. ↑ Mufīd, Taṣḥīḥ al-iʿtiqād, p. 129, 130.
  36. ↑ Jawādī Āmulī, Waḥy wa Nubuwwat dar Qurʾān, p. 198, 199.
  37. ↑ Jawādī Āmulī, ʿAbd Allāh. Waḥy wa Nubuwwat dar Qurʾān, p. 200.
  38. ↑ Rabbānī Gulpayigānī, Imāmat dar bīnish-i Islāmī, p. 220.
  39. ↑ Rabbānī Gulpayigānī, Imāmat dar bīnish-i Islāmī, p. 220.
  40. ↑ Ḥillī, Kashf al-murād, p. 184; Shaʿrānī, Sharḥ-i fārsī-yi tajrīd al-iʿtiqād, p. 510.
  41. ↑ Ḥillī, Kashf al-murād, p. 185.
  42. ↑ Ḥillī, Kashf al-murād, p. 185.
  43. ↑ Ḥillī, Kashf al-murād, p. 185; Shaʿrānī, Sharḥ-i fārsī-yi tajrīd al-iʿtiqād, p. 511.
  44. ↑ Subḥānī, Manshūr-i jāwīd, vol. 4, p. 251.
  45. ↑ See: Ḥillī, Kashf al-murād, p. 196; Rabbānī Gulpayigānī, Imāmat dar bīnish-i Islāmī, p. 274-280.
  46. ↑ Baḥrānī, Manār al-hudā, p. 664, 665.
  47. ↑ Rabbānī Gulpayigānī, Afḍalīyyat wa ʿiṣmat-i Ahl-i bayt (a) dar āya wa riwāyat-i ṣalawāt, p. 9-26.
  48. ↑ Muẓaffar, Dalāʾil al-ṣidq, vol. 4, p. 220.
  49. ↑ Fāḍil Miqdād, al-Lawāmiʿ al-ilāhīyya, p. 332.
  50. ↑ See: Sayyid Murtaḍā, al-Shāfī fī al-imāma, vol. 3, p. 139; Ṭūsī, al-Tibyān, vol. 1, p. 449; Fāḍil Miqdād, al-Lawāmiʿ al-ilāhīyya, p. 332; Muẓaffar, Dalāʾil al-ṣidq, vol. 4, p. 220.
  51. ↑ See: Ṭūsī, al-Tibyān, vol. 3, p. 236; Ṭabrisī, Majmaʿ al-bayān, vol. 3, p. 100; Baḥrānī, Manār al-hudā, p. 113, 114; Muẓaffar, Dalāʾil al-ṣidq, vol. 4, p. 221.
  52. ↑ See: Kulaynī, al-Kāfī, vol. 1, p. 276; Ṣadūq, Kamāl al-dīn wa tamām al-niʿma, vol. 1, p. 253; Khazzāz al-Qummī, Kifāyat al-athar, p. 53, 54; Baḥrānī, Ghāyat al-marām, vol. 3, p. 109-115.
  53. ↑ See: Ṭūsī, al-Tibyān, vol. 3, p. 236; Ṭabrisī, Majmaʿ al-bayān, vol. 3, p. 100; Baḥrānī, Manār al-hudā, p. 109.
  54. ↑ Sayyid Murtaḍā, al-Shāfī fī al-imāma, vol. 3, p. 134, 135; Baḥrānī, Manār al-hudā, p. 464, 467; Subḥānī, al-Ilāhīyāt, vol. 4, p. 125; Ḥammūd, al-Fawāʾid al-bahīyya, vol. 2, p. 92, 93.
  55. ↑ Fāryāb, ʿIṣmat-i imām dar tārīkh-i tafakkur-i imāmīyya, p. 335, 336.
  56. ↑ See: Baḥrānī, Ghāyat al-marām, vol. 3, p. 193-211.
  57. ↑ See: Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1883, hadith 61; Tirmidhī, Sunan al-tirmidhī, vol. 5, p. 351, hadith 3205, p. 352, hadith 3206, p. 663, hadith 3787.
  58. ↑ Baḥrānī, Ghāyat al-marām, vol. 3, p. 193; Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 311, 312; Subḥānī, Manshūr-i jāwīd, vol. 4, p. 387-392.
  59. ↑ See: Khazzāz al-Qummī, Kifāyat al-athar, p. 16-19, 29, 36-38, 45, 76, 99, 100-104; Ibn ʿUqda al-Kūfī, Faḍaʾīl Amīr al-Muʾminīn, p. 154, 155; Baḥrānī, Manār al-hudā, p. 665-673.
  60. ↑ See: Mufīd, al-Masāʾil al-Jarūdīyya, p. 42; Ibn ʿAṭiyya, Abha l-murād, vol. 1, p. 131; Baḥrānī, Manār al-hudā, p. 671; Ḥammūd, al-Fawāʾid al-bahīyya, vol. 2, p. 95.
  61. ↑ Ibn ʿAṭiyya, Abha l-murād, vol. 1, p. 131; Baḥrānī, Manār al-hudā, p. 671; Ḥammūd, al-Fawāʾid al-bahīyya, vol. 2, p. 95.
  62. ↑ Ḥalabī, al-Kāfī fī al-fiqh, p. 97.
  63. ↑ See: Khazzāz al-Qummī, Kifāyat al-athar, p. 87, 92, 192, 137; Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 57.
  64. ↑ Munāwī, Fayḍ al-qadīr, vol. 3, p. 14.
  65. ↑ Haytamī, al-Ṣawāʿiq al-muḥriqa, vol. 2, p. 442, 443.
  66. ↑ Ibn ʿAṭiyya, Abha l-murād, vol. 1, p. 130; Baḥrānī, Manār al-hudā, p. 670.
  67. ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 9, p. 360; Māzandarānī, Sharḥ uṣūl kāfī, vol. 6, p. 124.
  68. ↑ See: al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī, p. 546; Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 27; Ṭūsī, al-Amālī, p. 259, 379.
  69. ↑ See: Ibn Ḥanbal, Faḍāʾīl al-ṣaḥāba, vol. 2, p. 671; Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 486, vol. 3, p. 517; Ṭabarānī, al-Muʿjam al-kabīr, vol. 7, p. 22; Ibn ʿAsākir, Tārīkh Damishq, vol. 40, p. 20.
  70. ↑ See: Rabbānī Gulpāyigānī and Fāṭimīnizhād, Ḥadīth-i amān wa imāmat-i Ahl-i bayt (a), p. 31.
  71. ↑ Khazzāz al-Qummī, Kifāyat al-athar, p. 29.
  72. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 486
  73. ↑ See: Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 27; Ṣaffār, Baṣāʾir al-darajāt, p. 297; Khazzāz al-Qummī, Kifāyat al-athar, p. 37; Ṭūsī, al-Amālī, p. 60, 249, 459, 482, 513, 733; Baḥrānī, Ghāyat al-marām, vol. 3, p. 13-24.
  74. ↑ See: Ibn Ḥanbal, Faḍāʾīl al-ṣaḥāba, vol. 2, p. 785; Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 373, vol. 3, p. 163; Ṭabarānī, al-Muʿjam al-kabīr, vol. 3, p. 45; Munāwī, Fayḍ al-qadīr, vol. 2, p. 519, vol. 5, p. 517.
  75. ↑ Mūsawī Shaftī, al-Imāma, p. 209.
  76. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 3, p. 163.
  77. ↑ Mīr Ḥāmid Ḥusayn, ʿAbaqāt al-anwār, vol. 23, p. 655, 656.
  78. ↑ Khazzāz al-Qummī, Kifāyat al-athar, p. 34, 210, 211; Abū Ṣalāḥ Ḥalabī, al-Kāfī fī al-fiqh, p. 97.
  79. ↑ Munāwī, Fayḍ al-qadīr, vol. 2, p. 519.
  80. ↑ Ibn Taymīyya, Minhāj al-sunna al-nabawīyya, vol. 7, p. 220.
  81. ↑ Qafārī, Uṣūl madhhab al-Shīʿa al-imāmīyya, vol. 2, p. 777-779.
  82. ↑ Qurbānī and Riḍāyī, Pazhūhishī dar ʿiṣmat-i Imāmān, p. 153.
  83. ↑ Qafārī, Uṣūl madhhab al-Shīʿa al-imāmīyya, vol. 2, p. 777.
  84. ↑ Qurbānī and Riḍāyī, Pazhūhishī dar ʿiṣmat-i Imāmān, p. 158.
  85. ↑ See: Ṣadūq, al-Khiṣāl, p. 129; Majlisī, Biḥār al-anwār, vol. 25, p. 164.
  86. ↑ Ibn ʿUqda al-Kūfī, Faḍaʾīl Amīr al-Muʾminīn, p. 154; Khazzāz al-Qummī, Kifāyat al-athar, p. 302, 303.
  87. ↑ See: Ḥimawī Shāfiʿyī, Farāʾid al-samṭayn, vol. 2, p. 133, 313.
  88. ↑ Amīn, Ḍuḥa l-Islām, vol. 3, p. 864.
  89. ↑ Qifārī, Uṣūl madhhab al-Shīʿa al-imāmīyya, vol. 2, p. 776.
  90. ↑ Mufīd, Taṣḥīḥ al-iʿtiqād, p. 131; Subḥānī, Rāhnamā-yi haqīqat, p. 114.
  91. ↑ Subḥānī, Rāhnamā-yi haqīqat, p. 365.
  92. ↑ Kulaynī, al-Kāfī, vol. 8, p. 356; Nahj al-balāgha, p. 335.
  93. ↑ See: Ālūsī, Rūḥ al-maʿānī, vol. 11, p. 198; Amīn, Ḍuḥa l-Islām, vol. 3, p. 861; Dihlawī, al-tuḥfa al-ithnay ʿasharīyya, p. 373, 463; Qifārī, Uṣūl madhhab al-Shīʿa al-imāmīyya, vol. 2, p. 793.
  94. ↑ Majlisī, Mirʾāt al-ʿuqūl, vol. 26, p. 527, 528.
  95. ↑ Māzandarānī, Sharḥ uṣūl kāfī, vol. 12, p. 485, 486.
  96. ↑ Qur'an 12:53.
  97. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 269.
  98. ↑ See: Qafārī, Uṣūl madhhab al-Shīʿa al-imāmīyya, vol. 2, p. 794-796; Dihlawī, al-tuḥfa al-ithnay ʿasharīyya, p. 463.
  99. ↑ Kulaynī, al-Kāfī, vol. 2, p. 438, 450, 505.
  100. ↑ Majlisī, Lawāmiʿ ṣāḥibqarānī, vol. 4, p. 185.
  101. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 11, p. 198.
  102. ↑ Majlisī, Lawāmiʿ ṣāḥibqarānī, vol. 4, p. 185; Irbilī, Kashf al-ghumma fī maʿrifat al-aʾimma, vol. 2, p. 253, 254; Majlisī, Biḥār al-anwār, vol. 25, p. 204, 210.
  103. ↑ Majlisī, Biḥār al-anwār, vol. 25, p. 204, 210.
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