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Favored with The Greatest Form of Infallibility [‘iṣmat al-Kubrā’]

5. Favored with The Greatest Form of Infallibility [‘imat al-Kubrā’]

Infallibility is a faculty of the soul that prevents man from sinning or committing errors. If this is found in an individual in its highest form, it is referred to as "the greatest form of infallibility". And if a lower form of this faculty exists in an individual, it is called "the lower form of infallibility"[‘imat al-ughrā’]. Without a doubt, the Prophet of Islam (peace and blessings be upon him and his family) benefited from the highest level of infallibility. This is a matter that both Sunnī and Shī'ah scholars have unanimously agreed upon. A great number of verses of the Qur’an as well as narrations (adīths) make reference to his station of infallibility. The following verse is one such reference: "God desires but to remove impurity from you, O People of the Household (of the Prophet, peace be upon them), and to purify you thoroughly (of all imperfection)."[1]

6. Favored with Closeness to the Divine

Though it is true that all of God's prophets (peace be upon them) had very high spiritual capacities and for this reason, they were able to communicate with the unseen world and receive the waves of revelation which they caused to flow to the hearts of mankind, this ability and attribute of perfection was found in the Noble Prophet of Islam (peace and blessings be upon him and his family) with a particular intensity. Even the angels drawn close to God could not comprehend this station. The intensity of his ability meant that at certain times, he could form a direct relationship with God. The Noble Prophet of Islam (peace and blessings be upon him and his family) explained his capacity and great existence as such, "I have a particular time with God that not even an angel drawn close (to God), a prophet sent (by God), nor a believing servant whom God has tested his heart for faith can attain."[2]

That which was mentioned in this introduction was merely a drop in the limitless ocean of the spiritual stations of the Great Prophet (peace and blessings be upon him and his family) since only God, the Prophet (peace and blessings be upon him and his family) himself and the infallible Imāms (peace be upon them) are truly aware of his spiritual stations and it is not the purpose of this book to relate them. Rather, this is a look into the ethical behavior and practices of this great example. We hope that the Islamic ummah, the youth in particular, will emulate his behavior and ways of life and quench the thirst of their souls with the abundance of this fountain of ethics and spirituality, God-willing.

Hīmmat Suhrāb Pūr

1377/8/15[3]



[1] Sūra al-Azāb 33: 33.

[2] Biār al-Anwār, vol. 18, p. 360.

[3] According to the Iranian calendar, a reference to the number of solar years that have passed since the Prophet’s migration to Medina.

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