Document Type : The scientific research paper
Author
Assistant Professor, Payam-e Noor University, Tehran, Iran.
Abstract
Highlights
CONCLUSION
Infallibility is the final degree of faith and success and grace with which the infallibles are protected from sins and wrongdoings in the religion of God, and it is a favor from God to the one whom God knows, who clings to his infallibility, and accepting infallibility is the work of the infallible. Infallibility never prevents the power over sin, nor does it force a person to do good deeds. Infallibility from error and sin are two necessities that are necessary for the prophets; because its absence has deprived the people of trust and the Prophet cannot fulfill his mission.
Islamic scholars have accepted the infallibility of the prophets, but they differ in their quality and degree, some believe that infallibility is after Bi’thah and some say that infallibility is before Bi’thah. Also, some have considered the Prophet only as infallible from major sin and intentional sin, and some considered the Prophet as infallible from major and minor sins, inadvertence and forgetfulness.
In this research, we have considered the scope and realm of infallibility from the perspective of the Imamiyyah Shiites.
In the view of the Imamiyyah, infallibility has degrees and levels, and the infallibility of the prophets from sin and error is different. Infallibility includes two types of practical and scientific, which in the practical dimension, keeps man from sin, and in the scientific dimension protects man from ignorance, error, mistake, forgetfulness and fallacy in thought, therefore, Innocent humans have divine immunity in terms of theoretical and practical intellect; they both understand correctly and implement what they have understood correctly, and there is no defect or forgetfulness in their perceptive power and their actions are not influenced by intentional sin and rebellion. Thus, the infallible is said to be someone who has a strong spiritual power, is fully aware of the ugliness of sin, and has a strong will to moderate and control his instinctual tendencies in all circumstances
Keywords
Article Title [Persian]
Author [Persian]
یکی از مباحث بحث‌برانگیز، عصمت انبیا می باشد که از دیرزمان در بین دانشمندان اسلامی موضع بحث و اختلاف بوده است. از این رو، هر یک از فرقه های اسلامی در اینباره نظر متفاوت با یکدیگر دارند؛ هرچند همه آنها اصل عصمت انبیا را به‌طور مطلق پذیرفته اند. از جمله فرق اسلامی که موضوع عصمت انبیا را پذیرفته و دیدگاهی متفاوت از دیگر فرق دارد، فرقه شیعه امامیه است. تعداد اندکی از طایفه امامیه، عصمت از خطا و اشتباه در امور عادی را برای معصوم لازم نمی دانند و سهو و نسیان را در این امور جایز می دانند؛ ولی به نظر قاطبه حکمای امامیه، انبیا از زمان کودکی و حتی قبل از بلوغ، از همه گناهان صغیره و کبیره مصونند و از سهو و نسیان در همه امور معصوم می باشند. بر این اساس، این مقاله با هدف «شناخت و آشنایی با نظر مشهور علمای امامیه» به گستره و قلمرو عصمت انبیا می پردازد و به برخی شبهات پیرامون این موضوع پاسخ می دهد تا روشن نماید که طبق نظر مشهور امامیه که برگرفته از سخن ائمه معصومین می‌باشد، شیعه امامیه، عصمت انبیا را پذیرفته و هیچ‌گونه نقص و نسیان را در هیچ یک از امور و مراحل زندگی این بزرگواران نمی پذیرد.
Keywords [Persian]
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