عصمت

The infallibility (ʿIṣma) of the Prophet of Islam (PBUH) is one of the important topics that has been referenced and emphasized in the Qur’ān and authentic narrations, just as the rational approach also supports and confirms this matter. Nevertheless, in some important Sunni narration sources, there are reports that challenge this infallibility and diminish the spiritual and moral personality of the Prophet. The narration of these reports, in addition to casting doubt on the Prophet's infallibility, has become a tool for casting suspicion by some Orientalists and opponents regarding his personality. On this basis, the present essay, using a descriptive-analytical method and a hadith criticism approach focusing on text critique, will - by critiquing these narrations and referencing Qur’ānic verses and conclusive and reliable evidence - prove the infallibility of the Prophet of Islam both before and after his prophethood. The research result indicates that: narrations contradicting the Prophet's infallibility are in absolute contradiction with the verses of the Holy Qur’ān and solid traditional and rational evidence, and therefore are not acceptable. Furthermore, the comprehensive traditional and rational evidence serves as conclusive proofs for critiquing and rejecting any narration contradicting the Prophet's infallibility, even if it has a sound chain of transmission and is recorded in a credible book.

In contemporary scientific disciplines, including medicine, psychology, architecture, and biology, numerous statements attributed to the Imams (peace be upon them) have attracted considerable attention from researchers, particularly within the medical field. The issue of infallibility, meanwhile, encompasses several branches, such as infallibility from errors in religious interpretation, sins, and mistakes in everyday life. The infallibility of the Imams (peace be upon them) concerning scientific knowledge represents a crucial aspect of the broader discourse on infallibility. The legitimacy of referencing the scientific teachings of the Imams hinges upon the establishment of their infallibility within this specific domain. Although this proposition may initially appear straightforward, a closer examination reveals its inherent complexities. This paper explores this topic through a synthesis of rational and textual methodologies. The findings indicate that, since the scope of religion does not encompass human sciences, one cannot logically deduce the infallibility of the Imams from the rationale behind their appointment. Additionally, other logical and textual arguments intended to prove the infallibility of the Imams (peace be upon them) within this realm are found to be inadequate. Nonetheless, it is possible to substantiate the infallibility of the Imams (peace be upon them) in scientific theories through an integrated approach that combines rational evidence with historical insights.

Ibn Taymiyyah is the most influential figure in the history of Salafism, who has expressed opinions in various areas of belief, and his opinions have been noticed and obeyed by his followers. Among other things, he discussed the idea of infallibility as one of the pillars of the problem of prophethood and imamate and questioned this doctrine. He violates almost all the foundations and proofs of infallibility and finally, he does not accept any absolute infallibility for prophets and imams. On the other hand, he tries to find an alternative to the infallibility of the divine parents by proposing and proving the theory of "total infallibility of the nation". He questions three important bases: the definition and affairs of the Imamate, the rule of grace, and the superiority of the Imams (peace be upon them) in order to destroy the useful evidence of infallibility. But none of his problems are related to these three bases, and precise and convincing answers are given to each of them. His total infallibility theory also has no solid evidence and cannot be proven and questions the foundations and evidences of the infallibility of divine saints.

In religious texts, numerous virtues and merits have been mentioned for Lady Fatimah (peace be upon her), some of which are the very qualities required for holding the position of Imamate, which an Imam must possess. The three attributes of "knowledge," "innocence," and "superiority," which Allah, the Exalted, grants to His saints and successors, are established as valid conditions for Imamate in the case of Lady Fatimah (peace be upon her). Additionally, "divine selection," which is a prerequisite for the granting of the position and divine choice, is proven to be one of her most significant perfections and ranks. Clarifying ambiguities regarding some of Lady Fatimah's (peace be upon her) ranks and dispelling any misconceptions about her spiritual deficiency due to the lack of the title Imam being applied to her, considering her spiritual status in the belief system, can well illustrate the necessity of this research. In this article, through a revelatory-narrative method and a descriptive-analytical approach, the characteristics of Imamate will be explained, along with an examination of these characteristics within the attributes of Lady Fatimah (peace be upon her), where one cannot find any divine appointment for Imamate in her case alone.

Prophethood, as one of the fundamental principles of Islamic thought, has a special place in various schools of theology. This study has conducted a comparative analysis of the Imami and Ismaili views on the necessity and benefits of prophethood. By emphasizing rationality and miracles, the Imami affirms the mission of the prophets and their role in outward guidance and resolving social differences. In contrast, the Ismaili school considers prophethood as a tool for revealing inner truths and spiritual guidance of humans . These differences reflect the different approaches of the two schools to the concept of revelation, the duties of the prophets, and the connection between the outward and inward aspects of religion. However, both schools emphasize common principles such as the infallibility and knowledge of the prophets. The results of this study can help strengthen interfaith dialogue and a better understanding of the differences and commonalities between Islamic schools.

In verse 143 of the al-Baqarah Chapter, God Almighty introduces some witnesses to the actions of humans. There is a difference of opinion among exegetes as to whether the position of witnessing deeds, like prophethood and imamate, is a position exclusive to the prophets and infallible Imams or whether it can also belong to the special companions and students of the Imams. Allamah Tabatabai considers the relationship between the position of witnessing people’s deeds and infallibility to be equal and believes that witnessing people’s deeds is reserved for the Infallible. In contrast, Ayatollah Javadi Amoli considers this relationship to be absolute generality and particularity, and introduces examples of witnesses to people’s actions that include the Infallibles. It is clear that this verse can be used as one of the proofs of infallibility when there is an equal relationship between infallibility and the position of witnessing; otherwise, it will not be considered as proof of infallibility. In the present study, we have examined the views of Allamah Tabatabai and Ayatollah Javadi Amoli using the method of comparative exegesis, and after presenting and examining the evidence of both exegetes, we have shown that according to the application of the content of the verses of witnessing deeds, that literally manifests as witnessing all deeds of all nations, Allamah Tabatabai’s view is preferable.

Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always been of interest. The upcoming essay is based on the descriptive-analytical method in order to analyze the various aspects of the knowledge of the Prophet (PBUH) in the desired verse.
By examining the interpretations of the parties with different tendencies and methods about God's intention of "science", we come across several viewpoints that can be categorized under 7 headings, which are: the first and last science, hidden affairs, divine decrees, laws of Sharia and pronouns, special education, correctly understanding the application of general rules to particular cases, lack of knowledge of revelation and knowledge.
In expressing opinions, we can refer to opinions that are controversial and require more discussion. Among them, most of them have mentioned the issue of infallibility under the verse, and some have inferred the infallibility of the Prophet (PBUH). Or a group has implicitly mentioned the special insight and Ijtihad of the Messenger of God (PBUH) in explaining the problems of the Ummah. Others consider this teaching to be broad and not only for the Prophet (PBUH), but for everyone who is born and gets life and enjoys this gift.
Another group of revealed teachings and related topics have expressed God's intention for this science. In the mystics' thought, "science" refers to the inherent knowledge of the burden of transcendence, and that is when the seeker becomes mortal in the presence of truth.
There have been many discussions about the nature of the knowledge of the Prophet (PBUH). As evidenced by many verses, the prophets were equipped with knowledge from God “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence."
The verse states that Hazrat Khidr (peace be upon him) was blessed with knowledge from God. Sometimes, by God's permission, they are informed about the unseen. "Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone, except to an apostle He approves of"
In this verse, God excludes the knowledge of the unseen from the scope of human knowledge, but he excludes some of the Prophet's knowledge of the unseen. Sometimes, he denies knowledge in general.
Sometimes he completely rejects knowledge from everyone: "He says, No one in the heavens and the earth knows the unseen except by Allah.'' Naml: 65, in other verses of the Qur'an, the knowledge of the Messenger of God is explicitly rejected from the knowledge of the unseen. "Say, I will not tell you, I have the treasures of God, and I will not know the unseen." Inam: 50.
And also the belief that the Prophet (PBUH) did not speak except by revelation, and that all the oral and current traditions of that nobleman originated from revelation.
On the other hand, knowing that one of the important duties of the goat is evidenced by the verse "And we sent down to you a reminder to explain to people what we sent down to them, and perhaps they will think" Nahl: 44. Explaining the affairs of the Holy Sharia is sacred.
We will reach this conclusion from the summary of these verses and comments that have been discussed under the discussed verse. The most important issues that the Prophet (PBUH) was responsible for among the Ummah was judging among the Ummah as well as explaining the general knowledge and truths received from God, and this required a complete understanding and accurate insight into the atmosphere of the society of that day, and this is the same insight. It is special and scientific which cannot be obtained by normal means and all this could not have happened except through revelation. Therefore, it must be acknowledged that the prophets, in whatever way they used to know things, were all derived from divine knowledge.
According to the context of verse 113 of Surah Nisa, the result of the research shows that God has given the Prophet (PBUH) the power to deduce general cases and apply them to the details of affairs, including judging to resolve issues between the Ummah and stating the general rules of the Sharia, which is special teaching for that noble. It has been provided by way of revelation, and this is different from the book of Quran and wisdom, which is mentioned in the verse, and the reason for this is the distance between the three titles, i.e. (the book, wisdom, and knowledge) with the inflection "wow". One of the clear examples of this science is the special insight (ijtihad) of the Prophet (PBUH) and his infallibility, which is a close relationship between the two

One of the bases of belief raised among Muslim commentators and scholars is the issue of infallibility of prophets. The problematic appearance of some verses of the Holy Quran shows that they are incompatible with this basis. Among the most important of these verses are the verses that mention the words "oppression" and "forgiveness" about some prophets.
The question is, considering the basis of belief in the infallibility of the prophets, what is the interpretive solution for explaining and interpreting such verses? And how can this interpretation be shown in the translation of the verses?
Translations of the Qur'an have often translated such verses without paying attention to the interpretation and based solely on the idiomatic meaning of the words, which in most cases, in addition to failing to solve the problem of the verse, have also added to its difficulty.
These verses are mentioned about God's great prophet Adam (pbuh), Prophet Moses (pbuh) and Prophet Yunus (pbuh) in the Quran, which has been tried in this article in an analytical-descriptive way, ignoring the term "oppression" and "Forgiveness" and by referring to the roots of the words and also considering the space of these verses, a translation is presented that is in accordance with the principles of the infallibility of the prophets.
The result of this research is that one of the most important solutions to solve the problem of some verses is to refer to the lexical meaning of the words, which will be very important in the correct interpretation and translation of the verses.

The infallibility of the prophets is one of the common beliefs among Muslims; But regarding its time, scope and meaning, thinkers of different theological schools do not have the same point of view. Many verses in the Holy Qur'an deal with the issue of the infallibility of the prophets, and some verses also imply the infallibility of the prophets. Among them, the issue of "decline" and "infallibility" of Prophet Adam has always been disputed among Muslim commentators and theologians. This research, with a descriptive-analytical method, seeks to answer the question, what is the view of Ayatollah Javadi Amoli and Fakhr Razi (representing two different theological schools, Shia and Ash'arite) regarding the verses related to the infallibility of Prophet Adam (PBUH)? What are the similarities and differences between the two views? The findings of this research indicate the alignment of the two commentators despite the difference in theological attitudes, and the differences between the two viewpoints are very rare in this issue. From Ayatollah Javadi Amoli's point of view, this incident happened at a time when there was no legislative prophecy, and the prohibition in the verse was also instructive, and the Holy Prophet also committed the first abandonment, which does not harm his infallibility. On the other hand, Fakhr Razi believes that Adam (PBUH) committed a sin, and of course, this sin was related to before he was sent and attained the position of prophethood, and there is nothing wrong with it. This research has examined and analyzed the reasons of two commentators and presented the selected opinion.

"Infallibility" means to be pure from any sin as well as error in receiving and communicating revelation, it is one of the special privileges and characteristics of the divine prophets and necessary for their mission, which is dealt with and paid attention to by many scholars and thinkers of different theological schools of thought due to its high importance. One of the issues that has raised many discussions is the verses of the Holy Qur'an that contain expressions of "confession of oppression" in the words of prophets such as Prophet Adam, Prophet Moses, and Prophet Jonah, and some people have concluded that divine prophets are infallible based on these verses. This study, via a descriptive and analytical method and in a comparative way, seeks to answer the question that what is meant by "oppression" and its acknowledgment from the point of view of Ayatollah Javadi Amoli and Fakhruddin Razi, and what is its relationship with the "infallibility" of the prophets? The findings of the research suggest that Ayatollah Javadi Amoli, as a representative of the Shia theological school of thought, proves "infallibility" for all the prophets, and he considers "oppression" to be based on its literal meaning, which means injustice, deficiency and deprivation, by referring to numerous arguments and evidence. However, Fakhruddin Razi, as a representative of theological school of thought in Ash'arism, in his analysis considers "infallibility" to be related to the period after prophethood and "oppression" to before prophethood

Verse 74 of Surah Hood contains an account of Abraham arguing with God about the people of Lot. In connection with this issue, detailed discussions have taken place between commentators and even theologians, and it has also raised doubts. Doubts that have sometimes challenged the infallibility of Abraham in particular and the prophets in general. Some have considered the subject of the controversy to be Lot herself and some, the people of Lot. Some believe that Abraham's quarrel was out of curiosity, and some believe that the quarrel means intercession. The present study, after collecting various views on Ibrahim's dispute with God, uses the method of critical analysis documented on Quranic teachings to describe and critique these views. Paying attention to the compassionate character reflected in Abraham in the Holy Qur'an seems to mean the concept of strife, supplication and prayer out of kindness, in order to find a way to guide a people who are on the verge of divine punishment. But since, according to divine knowledge, this return was not possible, Ibrahim's request was rejected, considering that the dispute was before the announcement of God's final decision, does not negate Ibrahim's infallibility.

Infallibility of prophets is one of the theological beliefs of Muslims. In addition to benefiting from reason, the aforementioned belief has an important place in the Qur'an and Hadith. Following the Qur'an and Hadith, Shiites have given great importance to this issue in their research works. In this article, we try to examine and compare the infallibility of the prophets in hadith and theology, relying on the views of Ayatollah Misbah Yazdi and Fakhr Razi and present the results in the form of a summary. Since there are many debates about infallibility from a hadith-theological point of view, and it is not possible to deal with all of them in a short article like this, I will deal only with the three central discussions of infallibility, i.e., the nature, scope, and evidence of infallibility from the point of view of these aformentioned scholars, who have theological and hadith concerns. Based on this article, which has used an analytical-descriptive methodology, the views of these two scholars have similarities and differences in these three important topics. While from the point of view of Ayatollah Misbah, infallibility is a personal characteristic that causes the infallible to voluntarily abandon any type of sin throughout life, and he proves this theory with the help of reason and narration, Fakhr-Razi considers infallibility to be a kind of divine grace that causes the infallible to leave intentional sins during the prophethood period, and he proves this claim only with narrations. Using narrations without resorting to rational reasons, Fakhr faces the challenge of the vicious circle whether he likes it or not.