معرفت کلامی

The infallibility (‘iṣmah) of the Imams from the beginning of their birth is one of the most fundamental beliefs of Imami theology. At first glance, this belief appears incompatible with the foundations of Mullā Ṣadrā’s philosophy, because Ṣadr al-Muti’allihīn considers the human soul weak at its origin and introduces substantial motion (al-ḥarakat al- jawhariyyah) as the cause of its gradual perfection. However, through a Ṣadra philosophical analysis, the infallibility of the Imams can be understood. The main question of this research is: how can one explain the infallibility of the Imams using the principles of transcendent philosophy (al-ḥikmah al-muta‘āliyah)? Using an analytical-argumentative method and based on theological and philosophical sources, this article shows that principles such as the gradation of existence (tashkīk al-wujūd), the unity of knowledge and existence (ittiḥād al-‘ilm wa al-wujūd), and substantial motion are well capable of providing a philosophical explanation of infallibility. The Imams are created at a level of intensity of existence such that they possess complete intuitive knowledge (‘ilm ḥuḍūrī) of good and evil, and for this reason, the commission of sin by them is impossible. This explanation, while responding to doubts concerning free will, discrimination in creation, and the Imam’s knowledge in childhood, has important implications for the individual and social upbringing of Muslims.