(Belief in) Infallibility
Further, he should be immune against any lapse, erring and oblivion, since the Imams are the guardians of the Islamic Law, and responsible for bringing it into effect, exactly as the Prophet is. The evidence that made us believe in the infallibility of the prophets being the same one obligating us to believe in the infallibility of the Imams, with no slight difference.
This is clearly the Shi’ah’s opinion regarding the issue of infallibility (‘ismah). Does it contain anything contradicting the Qur’àn and Sunnah? Or what can’t be imagined by reason? Or that which disgraces and be detrimental to Islam, or belittling the status of the Prophet or the Imam?
Far it be from it and verily it is not so; we never see in this saying but a confirmation to the Book of Allah and His Prophet’s Sunnah, and that which goes on with the sound reason, without contradicting it, but rather that which elevates and honours the Prophet and the Imam.
We initiate our discussion with following up the holy Qur’àn:
Allah, the Exalted, said: “Verily, verily God intendeth but to keep off from you (every kind of) uncleanness O’ ye the people of the House, and purify you (with) a thorough purification)....” (33:33)
If removing the uncleanness that includes all kinds of mischiefs, and purifying from all sins, do not denote ‘ismah, but what does it mean then??
The Almighty Allah says:
“Verily those who guard (themselves against evil) when an evil thought from the Satan afflicteth them, they become mindful (of God and get awakened) then lo! They see (aright).” (7:201)
So if the pious believer bring protected by Allah against the stratagems of the Satan, when trying to provoking and misleading him, so as to become mindful and see the truth and follow it, what to say then regarding those whom were chosen by Allah the Glorious, removing uncleanness from and purifying them a thorough purification??
Allah says in another verse: “Then made We the inheritors of the Book (Qur’àn) those whom chose We from among Our servants ...” (35:32). And undoubtedly that who is chosen by Allah, the Glorified, should be immaculate from errors. By this verse, in particular, al-’Imàm al-Ridà (A) argued against the ‘ulamà’ gathered by the ‘Abbàsid Caliph al-Ma’mun ibn Hàrun al-Rashid, proving
to them that they (Ahl al-Bayt Imams) being verily the ones meant by the afore-mentioned verse, and whom Allah has chosen and made inheritors of the knowledge of the Book, whereat they (‘ulamà’) admitted and acknowledged that fact.217
These were some examples from the holy Qur’àn, and other verses are there indicating infallibility for the Imams, like His saying, “....leaders guiding (the people) by Our command”, beside other verses, but we suffice with these ones due to brevity.”
After the holy Qur’àn, we cite some proofs from the Prophetic Sunnah:
The Messenger of Allah (S) said:
“O people, I am leaving among you that which if you hold on to, you shall never go astray: the Book of Allah and my kindred, my household.”218
It is expressly indicating the Ahl al-Bayt Imams’ being infallible, since: First, the Book of Allah is verily unassailable, that falsehood cannot come at it from before it or from behind it, and is verily the word of Allah, that whoever doubts it has in fact denied God. Second: Due to the fact that the one holding on to them both (the Book and ‘Itrah) will be safe against astrayal and misguidance. So this hadith indicated clearly that lapse can never be found in the Book and ‘Itrah.
The Messenger of Allah (S) has also said:
“Verily, the parable of my ahl al-bayt is that of the boat of Noah; Whoever gets aboard it is saved, and whoever stays away from it is drowned.”219
As clearly seen, this hadith expressly stating that Ahl al-Bayt Imams (A) being infallible against (committing) sins, so anyone getting aboard their ark shall be saved, while that staying away from it shall be drowned in misguidance (dalàlah).
Further, the Messenger of Allah said:
“Whoever desires to live my life and dies my death, and enters the heavens with which my Lord has promised me, which is the Land of the Leal (jannat al-khuld), he should follow the guide of ‘Ali and his offspring after him. They shall verily never take you out of the door of guidance and never bring you into the door of dalàlah (misguid.ance).”220
It is also expressly stating that the Imams of Ahl al-Bayt, who are ‘Ali and his progeny, being infallible against any lapse, since they never bring their followers into misguidance. And it is intuitive that anyone liable to commit a lapse, can never guide other people.
The Messenger of Allah (S) said:
“I am the warner, and ‘Ali is the guide. And the rightly guided will be guided by you O ‘Ali after me.”221
Again this hadith explicitly shows the Imam’s being infallible, as it is unhidden for those who have understanding.
Al-’Imàm ‘Ali himself has proved infallibility to be enjoyed by him and the Imams among his sons when he said:
“So wither are you going to, and how are you then turned away? Ensigns (of guidance) are standing, indications (of virtue) are clear, and the miracles (of light) have been fixed. Where are you being taken astray and how are you groping while you have among you the descendants of the Prophet? They are the reins of Right, ensigns of Faith and tongues of truth. Accord to them the same good position as you accord to the Qur’àn, and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring.
O’ people, take this saying of the last of the prophets that he who dies from among us is not dead, and he who decays (after dying) from among us does not really decay. Do not say what you do not understand, because most of the Right is in what you deny. Accept the argument of one against whom you have no argument. It is I. Did I not act before you on the greater thaql (i.e. the Qur’àn) and did I not retain among you the smaller thaql (al-thaql al-’asghar, i.e. the descendants of the Prophet). I fixed among you the standard of faith ...”222
After all these statements and excerptions from the holy Qur’àn, and the Prophetic Sunnah, and sayings of al-’Imàm ‘Ali all indicating the infallibility of all Imams (peace be upon them), can the intellect reject the ‘ismah of
that who is chosen by Allah to guide (people)? The reply is definitely. No it can’t refuse this.On the contrary, reason ('aql) believes in the obligation of that 'ismah, due to the fact that the one who is entrusted the task of leadership and guiding the mankind, can never be an ordinary human being subject to laspe and oblivion, burdened with sins and heavy guilts, so as to be vulnerable to vilification and criticism of people.
Rather, the reason necessitates that he (the Imam) should be the most knowledgeable, equitable, courageous and righteous of his time, the characteristics elevating the position of the leader, and glorifying him in the view of people. They too make all people to venerating and appreciating, and consequently obeying them without any reservation or adulation.
If so be the case, what causes all this vilification and exaggeration against whoever believing in this?
When listening to and reading the Ahl al-Sunnah’s critisim regarding the issue of infallibility, one will imagine that it is the Shi’ah who are girding the badge of ‘ismah to whomever they wish, or that the one believing in ‘ismah is claiming an abomination and blasphemy. Whereas the truth is neither this nor that, but ‘ismah in the perspective of the Shi’ah, is in fact the state in which the infallible should be favoured with a Divine care and Lordly patronage, so that neither Satan can seduce him, nor the soul enjoining unto evil can ever overcome his
mind, leading him toward (perpetrating) sins. And Allah has never denied His pious bondmen this favour, as referred to in the verse: “Verily those who guard (themselves against evil) when an evil thought from the Satan afflicteth them, they become mindful (of God and get awakened) then lo! they see (aright).” (7:201)
This provisional infallibility which is imparted upon Allah’s bondmen in a certain case, might vanish with the loss of the cause originating it, that is the taqwà (piety). As when the bondman being distant from piety of Allah, he shall never be protected by Allah, while the Imam, who is chosen by Allah the Glorified, never deviates or turns aside from taqwà and God-fearing.
In the holy Qur’àn a story is cited about our master Yusuf (peace be upon him): “And indeed she longed for him, and he (also) would have longed for her, had he not seen the evidence of his Lord; Thus it was that We turn away from him evil and shameful deeds; Verily he was (one) of Our freed servants.” (12:24)
And since our Lord Yusuf hasn’t longed for adultery (zinà) as interpreted by some exegetes, far be the prophets of Allah from such abominable act, but he in fact intended to drive her back and, if necessary, beat her. So Allah the Glorified prevented him from (perpetrating) such a sin, since had he perpetrated it, it would have been exploited as a plea to accusing him of corruption, so as to be a strong proof against him, afflicting him with evil on the part of them.
Number of Imams
(Ithnà ‘Ashar)
1. Al-’Imàm ‘Ali ibn Abi Tàlib.
2. Al-’Imàm al-Hasan ibn ‘Ali.
3. Al-’Imàm al-Husayn ibn ‘Ali.
4. Al-’Imàm ‘Ali ibn al-Husayn (Zayn al-‘Abidin).
5. Al-’Imàm Muhammad ibn ‘Ali (al-Bàqir).
6. Al-’Imàm Ja’far ibn Muhammad (al-Sàdiq).
7. Al-’Imàm Musà ibn Ja‘far (al-KàZim)
8. Al-’Imàm ‘Ali ibn Musà (al-Ridà).
9. Al-’Imàm Muhammad ibn ‘Ali (al-Jawàd).
10. Al-’Imàm ‘Ali ibn Muhammad (al-Hàdi).
11. Al-’Imàm al-Hasan ibn ‘Ali (al-‘Askari).
12. Al-’Imàm Muhammad ibn al-Hasan (al-Mahdi al-MuntaZar).
These are the Twelve Imams believed to be infallible by the Shi’ah, so as Muslims not to be beguiled and deceived. The Shi’ah, long ago and recently, never acknowledge anyone to be infallible except these Imams, who were determined by the Messenger of Allah before being born.
Their names, as mentioned before, were reported by Ahl al-Sunnah ‘ulamà’, and al-Bukhàri and Muslim reported in their Sahihs, the hadith of the Imams in number, who being twelve ones all from Quraysh.
These traditions never be true and proper but only when taking it to mean Ahl al-Bayt Imams, as believed by the Imàmiyyah Shi’ah. And the Sunnis are required to solve this enigma, since the number of the Twelve Imams which they reported in their Sihàh remained yet an unsolvable riddle.
The Imams’ Knowledge
Is there any evidence for this claim?
Let’s begin our discussion, as usual, by the holy Qur’àn:
Allah, the Glorified and Most High, says in His Book: “Then made We the inheritors of the Book (Quran) those whom chose We from among Our servants...” (35:32), the verse clealry indicating that Allah, the Glorified, has chosen some servants from among people making them inheritors of the knowledge of the Book. Have we to recognize these upright people?
Previously we stated that the Eighth Imam of Ahl al-Bayt, ‘Ali ibn Musà al-Ridà, has proved that the aforementioned verse was revealed in their (Imams) regard. That was (when the Caliph) al-Ma’mun gathered for him forty famous judges, with every one of them preparing forty questions to put forth to him, for all of which he
gave convincing answers that dumbfounded them, making them to admit his knowledgeability.225
If this Imam being only fourteen years during this conversation with the fuqahà’, who admitted his knowledgeability, so how would it be strange then the Shi’ah’s belief in their knowledgeability, while Ahl al-Sunnah ‘ulamà’ and leaders acknowledge the same for them.
But when intending to interpret the Qur’àn by the Qur’àn, we shall see many verses indicating one meaning, stating that Allah, for an extreme wisdom, distinguished the Imams of the Prophet’s Household with a given knowledge of His own, so as to be leaders of guidance and lights for darkness.
The Almighty Allah said: “He granteth wisdom to whomsoever He willeth, and he who hath been granted wisdom hath been given abundant good; and none shall mind it save those endowed with wisdom.” (2:269)
He also said: “But nay! I swear by the setting of the stars. And verily it is a great oath if ye only knew it. Verily it is Qur’àn honourable. In a Book hidden. Toucheth it not save the purified ones.” (56:75-79)
In this verse Allah the Glorified swore with a great oath, that the holy Qur’àn contains secrets and inner concealed meanings, that can never be comprehended with their real intentions but only by the purified ones, who are the people of the House from whom Allah has removed uncleanness and purified a thorough purification. This
verse indicates too the Qur’an’s having an innermost with which Allah, Subhanah, distinguished the Ahl al-Bayt Imams, that can never be recognized but only through them.
To this reality the Messenger of Allah has referred by saying: “Do not outstrip them, for then you shall perish, and do not fall short of them for then you shall perish. Do not teach them for they are verily more knowledgeable than you.”226
Al-’Imàm ‘Ali himself also said: “Where are those who falsely and unjustly claimed that they are deeply versed in knowledge, as against us, although Allah raised us in position and kept them down, bestowed upon us knowledge but deprived them, and entered us (in the fortress of knowledge) but kept them out. With us guidance is to be sought and blindness (of misguidance) is to be changed into brightness. Surely Imams (divine leaders) will be from the Quraysh. They have been planted in this line through Hàshim. It would not suit others nor would others be suitable as heads of affairs.”227
Allah, the Exalted, said: “Ask the followers of the Remembrance if ye know not.” (16:43). This verse also was revealed in the regard of Ahl al-Bayt (peace be upon them).228 It indicates that the Ummah, after the demise of its Prophet, should refer to the Imams of the Household, in order to realize the realities. The Companions, as reported, referred to Al-’Imàm ‘Ali ibn Abi Tàlib to explain for
them the questions they could not solve, and throughout long years, people resorted to the Imams for recognizing the halàl (lawful) and haràm (unlawful), and to acquire from their knowledge and virtues.
And when Abu Hanifah says: Had not been the two years, al-Nu‘màn would have perished (meaning the two years he spent on learning under al-’Imàm Ja’far al-Sàdiq). And when al-’Imàm Màlik ibn Anas says: No eye has ever seen, no ear has ever heard, and no heart has ever thought of a human better than Ja’far al-Sàdiq, in respect of virtue, knowledge, worship and godliness.229 When this be the case as admitted by Ahl al-Sunnah Imams, so why all this vilification and disapproval be made against Ahl al-Bayt, after citing all these proofs, and after Muslims history proved that Ahl al-Bayt Imams were the most knowledgeable men of their time. And why to be wondering when noticing Allah the Glorified distinguish His friends (awliyà’) “whom He chose” with wisdom and knowledge of His own, making them an ideal example for the believers and leaders for all Muslims.
Had the Muslims followed up each other’s evidences, they would have been convinced of acknowledging Allah and His Messenger, and would be one community some supporting the others, and neither disagreement nor various schools of thought (madhàhib) would have been there.But all this is inevitable, so that Allah might conclude a thing that must be done, “that he who perished (on that
day) might perish by a clear proof (of His Sovereignty) and he who survived might survive by a clear proof (of His Sovereignty). Lo! Allah in truth is Hearer, Knower.” (8:42)
