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The Infallibility of the Prophets and The Imams 1 - Al-Shia The Scientific and Cultural Website of Shia belief The Infallibility of the Prophets and The Imams 1 2022-10-19 545 Views Infallibility , The Imams Prophethood and Imamate are divinely-appointed offices, which aim is to guide the people to the right path. The Prophets and Imams are divinely appointed individuals that are charged with the responsibility of guiding the people unto Allah.

Thus, one of the required attributes of both the Prophets and Imams is infallibility (i.e., Ismat). Contents Meaning of Ismat Why Ismat (Infallibility)? i. Logical Reason ii. Proof From the Qur’an Some verses of the Qur’an Meaning of Ismat The term ‘Ismat’ literally means ‘Protection’. In Shia terminology, it means ‘A special Divine Grace (Lutf) of Allah to a person which enables the said person to abstain from every sin by his own free will.’ Such a person is called “Infallible” or ‘Ma’sum’.

This Lutf (Divine Grace) does not make the Infallible person incapable of committing sin, but, in fact, the infallible person sees and understands the consequence of sin and he, therefore, refrains from sins and mistakes by his own power and will. Here is an example which will make its meaning clear: It is within the power of any person to go naked on the streets. (And, for that matter, in many western countries, women practice the ‘art’ of discarding all their clothes in packed halls).

But have you ever thought of doing so? No. Why? Because it is far below your dignity to behave like it. Mind it, we do not say that it is ‘impossible’ for you to do so. Surely, it is within your power, but you will never even imagine of doing so. Why? Because you think that such foolishness would tarnish your honour in your society.

Similarly, though an infallible person (Prophet or Imam) has the ability to commit sin, he never even imagines of doing so, because it is far below his dignity to stoop to the sins and mistakes. According to the Shia beliefs, all Prophets of Allah and Imams were Infallible and sinless. Of course, they could commit but commit no sin –a capital sin nor a minor one; intentionally nor inadvertently; and this applies from the beginning of their lives up to their last breath.

So far as the Sunnis are concerned, they admit that the Prophets could neither tell a lie intentionally nor by mistake after prophethood, and they could not be Kafir after the declaration of the prophethood.