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==The Concept==
==The Concept==
The infallibility ('isma) of the Imams refers to their immunity from any [[sins]] and mistakes.<ref>Subḥānī, ''Manshūr-i jāwīd'', vol. 4, p. 249.</ref> While 'isma literally means protection,<ref>Rabbānī Gulpaygānī, ''Imāmat dar bīnish-i Islāmī'', p. 214.</ref> Muslim theologians and philosophers have provided various definitions of the term, including the following.
The infallibility ('isma) of the Imams refers to their immunity from any [[sins]] and mistakes.<ref>Subḥānī, ''Manshūr-i jāwīd'', vol. 4, p. 249.</ref> While 'isma literally means protection,<ref>Rabbānī Gulpayigānī, ''Imāmat dar bīnish-i Islāmī'', p. 214.</ref> Muslim theologians and philosophers have provided various definitions of the term, including the following.


* '''Theologians' definition:''' 'Adliyya (i.e., [[Imamiyya]]<ref>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.</ref> and [[Mu'tazilite]]<ref>Taftāzānī, ''Sharḥ al-maqāṣid'', vol. 4, p. 312, 313.</ref>) theologians have defined infallibility in terms of [[Principle of Lutf|lutf]].<ref>Fāḍil Miqdād, ''al-Lawāmiʿ al-ilāhīyya'', p. 242; Rabbānī Gulpaygānī, ''Imāmat dar bīnish-i Islāmī'', p. 215.</ref> According to this view, infallibility is a grace bestowed upon the servant by God, enabling the servant to refrain from wrongdoing or sin.<ref>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.</ref> In contrast, [[Ash'arites]] have defined infallibility as God's act of not creating sins within the infallible individual.<ref>Jurjānī, ''Sharḥ al-mawāqif'', vol. 8, p. 280; Taftāzānī, ''Sharḥ al-maqāṣid'', vol. 4, p. 312, 313.</ref>
* '''Theologians' definition:''' 'Adliyya (i.e., [[Imamiyya]]<ref>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.</ref> and [[Mu'tazilite]]<ref>Taftāzānī, ''Sharḥ al-maqāṣid'', vol. 4, p. 312, 313.</ref>) theologians have defined infallibility in terms of [[Principle of Lutf|lutf]].<ref>Fāḍil Miqdād, ''al-Lawāmiʿ al-ilāhīyya'', p. 242; Rabbānī Gulpayigānī, ''Imāmat dar bīnish-i Islāmī'', p. 215.</ref> According to this view, infallibility is a grace bestowed upon the servant by God, enabling the servant to refrain from wrongdoing or sin.<ref>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.</ref> In contrast, [[Ash'arites]] have defined infallibility as God's act of not creating sins within the infallible individual.<ref>Jurjānī, ''Sharḥ al-mawāqif'', vol. 8, p. 280; Taftāzānī, ''Sharḥ al-maqāṣid'', vol. 4, p. 312, 313.</ref>


* ''' Philosophers' definition:''' Muslim philosophers define infallibility as a psychological disposition that prevents an individual from committing sins.<ref>Ṭūsī, ''Talkhīṣ al-Muḥaṣṣal'', p. 369; Jurjānī, ''Sharḥ al-mawāqif'', vol. 8, p. 281; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 11, p. 162; Jawādī Āmulī, ''Waḥy wa Nubuwwat dar Qurʾān'', p. 197; Misbāḥ Yazdī, ''Rāh wa rāhnamāshināsī'', p. 285, 286.</ref> This definition is said to be grounded in philosophical principles regarding the [[Unity of acts (tawhid al-af'al)|unity of acts]], according to which human actions, by the mediation of their soul with free will, are ultimately attributed to God.<ref>Rabbānī Gulpaygānī, ''Imāmat dar bīnish-i Islāmī'', p. 216.</ref>
* ''' Philosophers' definition:''' Muslim philosophers define infallibility as a psychological disposition that prevents an individual from committing sins.<ref>Ṭūsī, ''Talkhīṣ al-Muḥaṣṣal'', p. 369; Jurjānī, ''Sharḥ al-mawāqif'', vol. 8, p. 281; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 11, p. 162; Jawādī Āmulī, ''Waḥy wa Nubuwwat dar Qurʾān'', p. 197; Misbāḥ Yazdī, ''Rāh wa rāhnamāshināsī'', p. 285, 286.</ref> This definition is said to be grounded in philosophical principles regarding the [[Unity of acts (tawhid al-af'al)|unity of acts]], according to which human actions, by the mediation of their soul with free will, are ultimately attributed to God.<ref>Rabbānī Gulpayigānī, ''Imāmat dar bīnish-i Islāmī'', p. 216.</ref>


In terms of Arabic morphology, 'isma is a gerund derived from the root '-ṣ-m,<ref>Muṣṭafawī, ''al-Tahqīq fī kalimāt al-Qur'ān al-karīm'', vol. 8, p. 154.</ref> which literally means protection.<ref>See: Ibn Fāris, ''Muʿjam maqāyīs al-lugha'', vol. 4, p. 331; Rāghib al-Iṣfahānī, ''Mufradāt alfāẓ al-Qurʾān'', p. 569; Jawharī, ''Tāj al-Lugha wa ṣiḥāh'', vol. 5, p. 1986; Ibn Manẓūr, ''Lisān al-ʿArab'', vol. 12, p. 403, 404.</ref> While the term itself does not appear in the Quran, its cognates are used thirteen times in the Quran in a literal sense.<ref>Subḥānī, ''Manshūr-i jāwīd'', vol. 4, p. 3.</ref>
In terms of Arabic morphology, 'isma is a gerund derived from the root '-ṣ-m,<ref>Muṣṭafawī, ''al-Tahqīq fī kalimāt al-Qur'ān al-karīm'', vol. 8, p. 154.</ref> which literally means protection.<ref>See: Ibn Fāris, ''Muʿjam maqāyīs al-lugha'', vol. 4, p. 331; Rāghib al-Iṣfahānī, ''Mufradāt alfāẓ al-Qurʾān'', p. 569; Jawharī, ''Tāj al-Lugha wa ṣiḥāh'', vol. 5, p. 1986; Ibn Manẓūr, ''Lisān al-ʿArab'', vol. 12, p. 403, 404.</ref> While the term itself does not appear in the Quran, its cognates are used thirteen times in the Quran in a literal sense.<ref>Subḥānī, ''Manshūr-i jāwīd'', vol. 4, p. 3.</ref>
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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.<ref>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.</ref> In their view, the Imams (a) are infallible throughout their entire lives, both before and after assuming the Imamate.<ref>Ḥillī, ''Nahj al-ḥaq wa Kashf al-ṣidq'', p. 164; Majlisī, ''Biḥār al-anwār'', vol. 25, p. 209, 350, 351.</ref> [[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 [[Muftarad al-Ta'a|obligation to obey them]].<ref>Lāhījī, ''Gawhar-i murād'', p. 468, 469; Fayyāḍ Lāhījī, ''Sarmāya-yi imān'', p. 115.</ref>
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.<ref>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.</ref> In their view, the Imams (a) are infallible throughout their entire lives, both before and after assuming the Imamate.<ref>Ḥillī, ''Nahj al-ḥaq wa Kashf al-ṣidq'', p. 164; Majlisī, ''Biḥār al-anwār'', vol. 25, p. 209, 350, 351.</ref> [[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 [[Muftarad al-Ta'a|obligation to obey them]].<ref>Lāhījī, ''Gawhar-i murād'', p. 468, 469; Fayyāḍ Lāhījī, ''Sarmāya-yi imān'', p. 115.</ref>


[[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 actually omitted any recommended actions in their lives.<ref>Mufīd, ''Taṣḥīḥ al-iʿtiqād'', p. 129, 130.</ref>
[[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.<ref>Mufīd, ''Taṣḥīḥ al-iʿtiqād'', p. 129, 130.</ref>


[[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.<ref>Jawādī Āmulī, ''Waḥy wa Nubuwwat dar Qurʾān'', p. 198, 199.</ref> He holds that anyone who attains the level of intellectual infallibility is immune to satanic temptations, and [[Satan]] cannot influence their thoughts.<ref>Jawādī Āmulī, ʿAbd Allāh. ''Waḥy wa Nubuwwat dar Qurʾān'', p. 200.</ref>
[[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.<ref>Jawādī Āmulī, ''Waḥy wa Nubuwwat dar Qurʾān'', p. 198, 199.</ref> He holds that anyone who attains the level of intellectual infallibility is immune to satanic temptations, and [[Satan]] cannot influence their thoughts.<ref>Jawādī Āmulī, ʿAbd Allāh. ''Waḥy wa Nubuwwat dar Qurʾān'', p. 200.</ref>
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#Infallibility in applying divine rulings
#Infallibility in applying divine rulings
#Infallibility in discerning the advantages and disadvantages of matters related to societal leadership
#Infallibility in discerning the advantages and disadvantages of matters related to societal leadership
#Infallibility in ordinary life matters, both individual and social<ref>Rabbānī Gulpaygānī, ''Imāmat dar bīnish-i Islāmī'', p. 220.</ref>
#Infallibility in ordinary life matters, both individual and social<ref>Rabbānī Gulpayigānī, ''Imāmat dar bīnish-i Islāmī'', p. 220.</ref>


In his view, the Imams of the Shia (a) possess all these degrees of intellectual infallibility.<ref>Rabbānī Gulpaygānī, ''Imāmat dar bīnish-i Islāmī'', p. 220.</ref>
In his view, the Imams of the Shia (a) possess all these degrees of intellectual infallibility.<ref>Rabbānī Gulpayigānī, ''Imāmat dar bīnish-i Islāmī'', p. 220.</ref>


==Philosophical Arguments for Infallibility==
==Philosophical Arguments for Infallibility==
Shiite scholars have presented numerous philosophical arguments to establish the infallibility of the Imams (a), including the following:
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.<ref>Ḥillī, ''Kashf al-murād'', p. 184; Shaʿrānī, ''Sharḥ-i fārsī-yi tajrīd al-iʿtiqād'', p. 510.</ref>
*'''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.<ref>Ḥillī, ''Kashf al-murād'', p. 184; Shaʿrānī, ''Sharḥ-i fārsī-yi tajrīd al-iʿtiqād'', p. 510.</ref>
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*'''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.<ref>Ḥillī, ''Kashf al-murād'', p. 185.</ref>
*'''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.<ref>Ḥillī, ''Kashf al-murād'', p. 185.</ref>


*'''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.<ref>Ḥillī, ''Kashf al-murād'', p. 185; Shaʿrānī, ''Sharḥ-i fārsī-yi tajrīd al-iʿtiqād'', p. 511.</ref>
*'''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.<ref>Ḥillī, ''Kashf al-murād'', p. 185; Shaʿrānī, ''Sharḥ-i fārsī-yi tajrīd al-iʿtiqād'', p. 511.</ref>


The philosophical arguments establish the infallibility of the Imams without identifying specific individuals. [[Jafar 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.<ref>Subḥānī, ''Manshūr-i jāwīd'', vol. 4, p. 251.</ref>
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.<ref>Subḥānī, ''Manshūr-i jāwīd'', vol. 4, p. 251.</ref>


==Arguments from Quranic Verses==
==Arguments from Quranic Verses==
Quranic verses such as the Trial of Ibrahim Verse, Ulu l-Amr Verse, al-Tathir Verse, al-Sadiqin Verse,<ref>See: Ḥillī, ''Kashf al-murād'', p. 196; Rabbānī Gulpaygānī, ''Imāmat dar bīnish-i Islāmī'', p. 274-280.</ref> al-Mawadda Verse,<ref>Baḥrānī, ''Manār al-hudā'', p. 664, 665.</ref> and al-Salawat Verse<ref>Rabbānī Gulpaygānī, ''Afḍalīyyat wa ʿiṣmat-i Ahl-i bayt (a) dar āya wa riwāyat-i ṣalawāt'', p. 9-26.</ref> have been cited as evidence for the infallibility of Imams.
Quranic verses such as the Trial of Ibrahim Verse, Ulu l-Amr Verse, al-Tathir Verse, al-Sadiqin Verse,<ref>See: Ḥillī, ''Kashf al-murād'', p. 196; Rabbānī Gulpayigānī, ''Imāmat dar bīnish-i Islāmī'', p. 274-280.</ref> al-Mawadda Verse,<ref>Baḥrānī, ''Manār al-hudā'', p. 664, 665.</ref> and al-Salawat Verse<ref>Rabbānī Gulpayigānī, ''Afḍalīyyat wa ʿiṣmat-i Ahl-i bayt (a) dar āya wa riwāyat-i ṣalawāt'', p. 9-26.</ref> have been cited as evidence for the infallibility of Imams.


===Trial of Ibrahim (a) Verse===
===Trial of Ibrahim (a) Verse===
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|source=Qur'an 2:124}}
|source=Qur'an 2:124}}


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.<ref>Muẓaffar, ''Dalāʾil al-ṣidq'', vol. 4, p. 220.</ref> [[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.<ref>Fāḍil Miqdād, ''al-Lawāmiʿ al-ilāhīyya'', p. 332.</ref> Shiite scholars interpret the phrase "My pledge" in verse 124 of [[Qur'an 2]] as referring to the covenant of Imamate.<ref>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.</ref>
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.<ref>Muẓaffar, ''Dalāʾil al-ṣidq'', vol. 4, p. 220.</ref> [[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.<ref>Fāḍil Miqdād, ''al-Lawāmiʿ al-ilāhīyya'', p. 332.</ref> Shia scholars interpret the phrase "My pledge" in verse 124 of [[Qur'an 2]] as referring to the covenant of Imamate.<ref>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.</ref>


===Ulu l-Amr Verse===
===Ulu l-Amr Verse===
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|source=Qur'an 4:59}}
|source=Qur'an 4:59}}


In their appeal to the Ulu l-Amr Verse, Shiite 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.<ref>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.</ref> Based on certain hadiths,<ref>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.</ref> Shias believe that "Uli al-Amr" refers to the Shiite Imams (a).<ref>See: Ṭūsī, ''al-Tibyān'', vol. 3, p. 236; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 3, p. 100; Baḥrānī, ''Manār al-hudā'', p. 109.</ref>
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.<ref>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.</ref> Based on certain hadiths,<ref>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.</ref> Shias believe that "Uli al-Amr" refers to the Imams of the Shia.<ref>See: Ṭūsī, ''al-Tibyān'', vol. 3, p. 236; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 3, p. 100; Baḥrānī, ''Manār al-hudā'', p. 109.</ref>


===Al-Tathir Verse===
===Al-Tathir Verse===
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{{Pull quote
{{Pull quote
|text='''{{center|{{ia|إِنَّمَا يُرِيدُ اللَّـهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا}}}}'''
|text='''{{center|{{ia|إِنَّمَا يُرِيدُ اللَّـهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا}}}}'''
 
                                                                                                                           
<center>"Indeed Allah desires to repel all impurity (rijs) from only you, Ahl al-Bayt (People of the Household), and purify you with a thorough purification."</center>  
<center>"Indeed Allah desires to repel all impurity (rijs) from only you, Ahl al-Bayt (People of the Household), and purify you with a thorough purification."</center>  
|source=Qur'an 33:33}}
|source=Qur'an 33:33}}
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D. The removal of impurity from the Ahl al-Bayt (a) signifies their infallibility.<ref>Fāryāb, ''ʿIṣmat-i imām dar tārīkh-i tafakkur-i imāmīyya'', p. 335, 336.</ref>
D. The removal of impurity from the Ahl al-Bayt (a) signifies their infallibility.<ref>Fāryāb, ''ʿIṣmat-i imām dar tārīkh-i tafakkur-i imāmīyya'', p. 335, 336.</ref>


According to numerous hadiths transmitted through both Shiite<ref>See: Baḥrānī, ''Ghāyat al-marām'', vol. 3, p. 193-211.</ref> and Sunni sources,<ref>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.</ref> the al-Tathir Verse was revealed regarding the Companions of the Cloak. Therefore, "Ahl al-Bayt (a)" in this verse refers to the Five.<ref>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.</ref>
According to numerous hadiths transmitted through both Shia<ref>See: Baḥrānī, ''Ghāyat al-marām'', vol. 3, p. 193-211.</ref> and Sunni sources,<ref>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.</ref> the al-Tathir Verse was revealed regarding the Companions of the Cloak. Therefore, "Ahl al-Bayt (a)" in this verse refers to the Five.<ref>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.</ref>


==Appeal to Hadiths==
==Appeal to Hadiths==
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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.<ref>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.</ref> 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.<ref>Ibn ʿAṭiyya, ''Abha l-murād'', vol. 1, p. 131; Baḥrānī, ''Manār al-hudā'', p. 671; Ḥammūd, ''al-Fawāʾid al-bahīyya'', vol. 2, p. 95.</ref> In other words, this hadith signifies the obligation to obey the Ahl al-Bayt (a), where such an obligation indicates their infallibility.<ref>Ḥalabī, ''al-Kāfī fī al-fiqh'', p. 97.</ref>
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.<ref>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.</ref> 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.<ref>Ibn ʿAṭiyya, ''Abha l-murād'', vol. 1, p. 131; Baḥrānī, ''Manār al-hudā'', p. 671; Ḥammūd, ''al-Fawāʾid al-bahīyya'', vol. 2, p. 95.</ref> In other words, this hadith signifies the obligation to obey the Ahl al-Bayt (a), where such an obligation indicates their infallibility.<ref>Ḥalabī, ''al-Kāfī fī al-fiqh'', p. 97.</ref>


In Shiite hadiths, "Ahl al-Bayt" in the Hadith of the Two Weighty Things is interpreted as referring to the [[Shiite Imams (a)]].<ref>See: Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 87, 92, 192, 137; Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 57.</ref> Some Sunni scholars<ref>Munāwī, ''Fayḍ al-qadīr'', vol. 3, p. 14.</ref> believe that "Ahl al-Bayt" here refers to the Companions of the Cloak, with others identifying its foremost example as Imam Ali (a).<ref>Haytamī, ''al-Ṣawāʿiq al-muḥriqa'', vol. 2, p. 442, 443.</ref>
In Shia hadiths, "Ahl al-Bayt" in the Hadith of the Two Weighty Things is interpreted as referring to the [[Imams of the Shia]].<ref>See: Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 87, 92, 192, 137; Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 57.</ref> Some Sunni scholars<ref>Munāwī, ''Fayḍ al-qadīr'', vol. 3, p. 14.</ref> believe that "Ahl al-Bayt" here refers to the [[Companions of the Cloak]], with others identifying its foremost example as Imam Ali (a).<ref>Haytamī, ''al-Ṣawāʿiq al-muḥriqa'', vol. 2, p. 442, 443.</ref>


Some Shiite theologians believe that Hadith al-Thaqalayn is a [[Mutawatir Hadith|frequently transmitted]] hadith, leaving no doubt about its authenticity.<ref>Ibn ʿAṭiyya, ''Abha l-murād'', vol. 1, p. 130; Baḥrānī, ''Manār al-hudā'', p. 670.</ref> Others argue that, while it may not be mutawatir in its exact wording, it is so in terms of its meaning.<ref>Baḥrānī, ''al-Ḥadāʾiq al-nāḍira'', vol. 9, p. 360; Māzandarānī, ''Sharḥ uṣūl kāfī'', vol. 6, p. 124.</ref>
Some Shia theologians believe that Hadith al-Thaqalayn is a [[Mutawatir Hadith|frequently transmitted]] hadith, leaving no doubt about its authenticity.<ref>Ibn ʿAṭiyya, ''Abha l-murād'', vol. 1, p. 130; Baḥrānī, ''Manār al-hudā'', p. 670.</ref> Others argue that, while it may not be mutawatir in its exact wording, it is so in terms of its meaning.<ref>Baḥrānī, ''al-Ḥadāʾiq al-nāḍira'', vol. 9, p. 360; Māzandarānī, ''Sharḥ uṣūl kāfī'', vol. 6, p. 124.</ref>


===Hadith al-Aman===
===Hadith al-Aman===
{{Main|Hadith al-Aman}}
{{Main|Hadith al-Aman}}
Hadith al-Aman is a renowned hadith transmitted from the Prophet (s) through both Shiite<ref>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.</ref> and Sunni sources,<ref>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.</ref> 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."
Hadith al-Aman is a renowned hadith transmitted from the Prophet (s) through both Shia<ref>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.</ref> and Sunni sources,<ref>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.</ref> 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.<ref>See: Rabbānī Gulpāygānī and Fāṭimīnizhād, ''Ḥadīth-i amān wa imāmat-i Ahl-i bayt (a)'', p. 31.</ref>
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.<ref>See: Rabbānī Gulpāyigānī and Fāṭimīnizhād, ''Ḥadīth-i amān wa imāmat-i Ahl-i bayt (a)'', p. 31.</ref>


In the hadiths cited in the book ''[[Kifayat al-athar (book)|Kifayat al-Athar]]'', "Ahl al-Bayt (a)" in this hadith is interpreted as referring to the Shiite Imams (a), explicitly attributing infallibility to them.<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 29.</ref> [[Al-Hakim al-Nishaburi]], a Sunni hadith scholar of the fourth/tenth century, acknowledges that Hadith al-Aman has a reliable chain of transmission.<ref>Ḥākim al-Nayshābūrī, ''al-Mustadrak ʿala l-ṣaḥīḥayn'', vol. 2, p. 486</ref>
In the hadiths cited in the book ''[[Kifayat al-athar (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.<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 29.</ref> [[Al-Hakim al-Nishaburi]], a Sunni hadith scholar of the fourth/tenth century, acknowledges that Hadith al-Aman has a reliable chain of transmission.<ref>Ḥākim al-Nayshābūrī, ''al-Mustadrak ʿala l-ṣaḥīḥayn'', vol. 2, p. 486</ref>


===Hadith al-Safina===
===Hadith al-Safina===
{{Main|Hadith al-Safina}}
{{Main|Hadith al-Safina}}
The well-known Hadith of the Ark is transmitted from the Prophet (s) in numerous Shiite<ref>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.</ref> and Sunni sources,<ref>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.</ref> 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]].<ref>Mūsawī Shaftī, ''al-Imāma'', p. 209.</ref> Al-Hakim al-Nishaburi holds that the hadith has a reliable chain of transmission.<ref>Ḥākim al-Nayshābūrī, ''al-Mustadrak ʿala l-ṣaḥīḥayn'', vol. 3, p. 163.</ref>
The well-known Hadith of the Ark is transmitted from the Prophet (s) in numerous Shia<ref>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.</ref> and Sunni sources,<ref>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.</ref> 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]].<ref>Mūsawī Shaftī, ''al-Imāma'', p. 209.</ref> Al-Hakim al-Nishaburi holds that the hadith has a reliable chain of transmission.<ref>Ḥākim al-Nayshābūrī, ''al-Mustadrak ʿala l-ṣaḥīḥayn'', vol. 3, p. 163.</ref>


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.<ref>Mīr Ḥāmid Ḥusayn, ''ʿAbaqāt al-anwār'', vol. 23, p. 655, 656.</ref>
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.<ref>Mīr Ḥāmid Ḥusayn, ''ʿAbaqāt al-anwār'', vol. 23, p. 655, 656.</ref>


In Hadith al-Safina, "Ahl al-Bayt (a)" is interpreted as referring to the [[Twelve Imams|Twelve Imams (a)]].<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 34, 210, 211; Abū Ṣalāḥ Ḥalabī, ''al-Kāfī fī al-fiqh'', p. 97.</ref> '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)]].<ref>Munāwī, ''Fayḍ al-qadīr'', vol. 2, p. 519.</ref>
In Hadith al-Safina, "Ahl al-Bayt (a)" is interpreted as referring to the [[Twelve Imams|Twelve Imams (a)]].<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 34, 210, 211; Abū Ṣalāḥ Ḥalabī, ''al-Kāfī fī al-fiqh'', p. 97.</ref> '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)]].<ref>Munāwī, ''Fayḍ al-qadīr'', vol. 2, p. 519.</ref>


==Origin of the Belief in Infallibility==
==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 [[Bid'a|invention]].<ref>Ibn Taymīyya, ''Minhāj al-sunna al-nabawīyya'', vol. 7, p. 220.</ref> [[Nasir al-Qafari]] asserts that it was [[Hisham b. al-Hakam]] who first introduced this belief.<ref>Qafārī, ''Uṣūl madhhab al-Shīʿa al-imāmīyya'', vol. 2, p. 777-779.</ref> In his book ''Risis and Consolidation in the Formative Period of Shi'ite Islam'', Sayyid Husayn Mudarrisi Tabataba'i, a Shiite Iranian scholar of Islamic studies, also attributes the origin of the idea of [[infallibility]] to Hisham b. al-Hakam.<ref>Qurbānī and Riḍāyī, ''Pazhūhishī dar ʿiṣmat-i Imāmān'', p. 153.</ref>
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 [[Bid'a|invention]].<ref>Ibn Taymīyya, ''Minhāj al-sunna al-nabawīyya'', vol. 7, p. 220.</ref> [[Nasir al-Qafari]] asserts that it was [[Hisham b. al-Hakam]] who first introduced this belief.<ref>Qafārī, ''Uṣūl madhhab al-Shīʿa al-imāmīyya'', vol. 2, p. 777-779.</ref> 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.<ref>Qurbānī and Riḍāyī, ''Pazhūhishī dar ʿiṣmat-i Imāmān'', p. 153.</ref>


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.<ref>Qafārī, ''Uṣūl madhhab al-Shīʿa al-imāmīyya'', vol. 2, p. 777.</ref> 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).<ref>Qurbānī and Riḍāyī, ''Pazhūhishī dar ʿiṣmat-i Imāmān'', p. 158.</ref> For instance, a hadith from [[Imam Ali (a)]] describes 'isma as a distinguishing feature of the Imam.<ref>See: Ṣadūq, ''al-Khiṣāl'', p. 129; Majlisī, ''Biḥār al-anwār'', vol. 25, p. 164.</ref> [[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.<ref>Ibn ʿUqda al-Kūfī, ''Faḍaʾīl Amīr al-Muʾminīn'', p. 154; Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 302, 303.</ref> 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.<ref>See: Ḥimawī Shāfiʿyī,  ''Farāʾid al-samṭayn'', vol. 2, p. 133, 313.</ref>
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.<ref>Qafārī, ''Uṣūl madhhab al-Shīʿa al-imāmīyya'', vol. 2, p. 777.</ref> 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).<ref>Qurbānī and Riḍāyī, ''Pazhūhishī dar ʿiṣmat-i Imāmān'', p. 158.</ref> For instance, a hadith from [[Imam Ali (a)]] describes 'isma as a distinguishing feature of the Imam.<ref>See: Ṣadūq, ''al-Khiṣāl'', p. 129; Majlisī, ''Biḥār al-anwār'', vol. 25, p. 164.</ref> [[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.<ref>Ibn ʿUqda al-Kūfī, ''Faḍaʾīl Amīr al-Muʾminīn'', p. 154; Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 302, 303.</ref> 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.<ref>See: Ḥimawī Shāfiʿyī,  ''Farāʾid al-samṭayn'', vol. 2, p. 133, 313.</ref>


==Infallibility of the Imams and Ghuluww==
==Infallibility of the Imams and Ghuluww==
[[Nasir al-Qafari]], a Wahhabi researcher in Saudi Arabia, and some others<ref>Amīn, ''Ḍuḥa l-Islām'', vol. 3, p. 864.</ref> suggest that the belief in the infallibility of the Ahl al-Bayt (a) is an example of [[ghuluww]] (exaggeration about their status).<ref>Qifārī,  ''Uṣūl madhhab al-Shīʿa al-imāmīyya'', vol. 2, p. 776.</ref> [[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).<ref>Mufīd, ''Taṣḥīḥ al-iʿtiqād'', p. 131; Subḥānī, ''Rāhnamā-yi haqīqat'', p. 114.</ref> 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]].<ref>Subḥānī, ''Rāhnamā-yi haqīqat'', p. 365.</ref>
[[Nasir al-Qafari]], a Wahhabi researcher in Saudi Arabia, and some others<ref>Amīn, ''Ḍuḥa l-Islām'', vol. 3, p. 864.</ref> suggests that the belief in the infallibility of the Ahl al-Bayt (a) is an example of [[ghuluww]] (exaggeration about their status).<ref>Qifārī,  ''Uṣūl madhhab al-Shīʿa al-imāmīyya'', vol. 2, p. 776.</ref> [[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).<ref>Mufīd, ''Taṣḥīḥ al-iʿtiqād'', p. 131; Subḥānī, ''Rāhnamā-yi haqīqat'', p. 114.</ref> 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]].<ref>Subḥānī, ''Rāhnamā-yi haqīqat'', p. 365.</ref>


==Infallibility and the Imams' Words and Deeds==
==Infallibility and the Imams' Words and Deeds==
Some statements by Shiite Imams (a) 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 a truth or giving advice on justice because I do not regard myself as above erring. I do not escape erring in my actions unless Allah protects me."<ref>Kulaynī, ''al-Kāfī'', vol. 8, p. 356; ''Nahj al-balāgha'', p. 335.</ref> 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).<ref>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.</ref>
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."<ref>Kulaynī, ''al-Kāfī'', vol. 8, p. 356; ''Nahj al-balāgha'', p. 335.</ref> 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).<ref>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.</ref>


[['Allama al-Majlisi]]<ref>Majlisī, ''Mirʾāt al-ʿuqūl'', vol. 26, p. 527, 528.</ref> and [[Mulla Salih Mazandarani]]<ref>Māzandarānī, ''Sharḥ uṣūl kāfī'', vol. 12, p. 485, 486.</ref> 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 a divine grace. They compare this statement to [[Joseph (a)|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 inasmuch as my Lord has mercy."<ref>Qur'an 12:53.</ref>
[['Allama al-Majlisi]]<ref>Majlisī, ''Mirʾāt al-ʿuqūl'', vol. 26, p. 527, 528.</ref> and [[Mulla Salih Mazandarani]]<ref>Māzandarānī, ''Sharḥ uṣūl kāfī'', vol. 12, p. 485, 486.</ref> 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 [[Joseph (a)|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."<ref>Qur'an 12:53.</ref>


[[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, is emphasizing the constant possibility of error, [[Humility|humbling]] himself to set an example for them.<ref>Makārim Shīrāzī, ''Payām-i Imām Amīr al-Muʾminīn (a)'', vol. 8, p. 269.</ref>
[[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, [[Humility|humbling]] himself to set an example for them.<ref>Makārim Shīrāzī, ''Payām-i Imām Amīr al-Muʾminīn (a)'', vol. 8, p. 269.</ref>


==The Imams' (a) Confessions to Sins and Request of Forgiveness==
==Imams' (a) Confessions to Sins and Request of Forgiveness==
Opponents of infallibility argue that the Shiite Imams (a) admitted to committing sins and frequently sought divine [[forgiveness]], which they believe contradicts the idea of infallibility.<ref>See: Qafārī, ''Uṣūl madhhab al-Shīʿa al-imāmīyya'', vol. 2, p. 794-796; Dihlawī, ''al-tuḥfa al-ithnay ʿasharīyya'', p. 463.</ref> 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.<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 438, 450, 505.</ref>
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.<ref>See: Qafārī, ''Uṣūl madhhab al-Shīʿa al-imāmīyya'', vol. 2, p. 794-796; Dihlawī, ''al-tuḥfa al-ithnay ʿasharīyya'', p. 463.</ref> 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.<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 438, 450, 505.</ref>


[[Muhammad Taqi al-Majlisi]]<ref>Majlisī, ''Lawāmiʿ ṣāḥibqarānī'', vol. 4, p. 185.</ref> 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<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 11, p. 198.</ref> 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.<ref>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.</ref> 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.<ref>Majlisī, ''Biḥār al-anwār'', vol. 25, p. 204, 210.</ref> 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.<ref>Majlisī, ''Biḥār al-anwār'', vol. 25, p. 210.</ref>
[[Muhammad Taqi al-Majlisi]]<ref>Majlisī, ''Lawāmiʿ ṣāḥibqarānī'', vol. 4, p. 185.</ref> 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<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 11, p. 198.</ref> 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.<ref>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.</ref> 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.<ref>Majlisī, ''Biḥār al-anwār'', vol. 25, p. 204, 210.</ref> 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.<ref>Majlisī, ''Biḥār al-anwār'', vol. 25, p. 210.</ref>


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.
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.
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