checkuser
53
edits
Isma: Difference between revisions
Jump to navigation
Jump to search
no edit summary
No edit summary |
No edit summary |
||
| Line 1: | Line 1: | ||
'''‘Isma''', as a theological term meaning immunity from error and sin, is attributed by [[Sunnis]] to the prophets and by [[Shiʿism|Shi’is]] also to the [[Imam|imams]]. The Infallible is considered as being immune to error in practical matters, in calling people to religion, and in the perception of divine knowledge. 'Isma indicates the ability to avoid acts of disobedience, despite having the power to commit them. ʿIsma also denotes infallibility, in “the total knowledge of the meaning of the revelation and its prescriptions” and, consequently, in absolute authority for instruction. In [[Shiʿa|Shiʿism]], it is recognized in the imams, in whom it is innate. It is recognized in [[Sunnis|Sunnism]] also, but in respect of the community (ʿIsmat al-Jamaʿa) in its general consensus or ijmaʿ — infallibility in the interpretation of the law, and even in the establishment of new juridical solutions. | '''‘Isma''', as a theological term meaning immunity from error and sin, is attributed by [[Sunnis]] to the prophets and by [[Shiʿism|Shi’is]] also to the [[Imam|imams]]. The Infallible is considered as being immune to error in practical matters, in calling people to religion, and in the perception of divine knowledge. 'Isma indicates the ability to avoid acts of disobedience, despite having the power to commit them. ʿIsma also denotes infallibility, in “the total knowledge of the meaning of the revelation and its prescriptions” and, consequently, in absolute authority for instruction. In [[Shiʿa|Shiʿism]], it is recognized in the imams, in whom it is innate. It is recognized in [[Sunnis|Sunnism]] also, but in respect of the community (ʿIsmat al-Jamaʿa) in its general consensus or ijmaʿ — infallibility in the interpretation of the law, and even in the establishment of new juridical solutions. | ||
==In Shi’ism== | ==In Shi’ism== | ||
The term and the concept of ʿIsma do not occur in the Quran or canonical Sunni [[Hadith]]. They were first used by the [[Imami|Imami Shiʿa]], who at least since the first half of the 2nd/8th century maintained that the [[imam]] as the divinely appointed and guided leader and teacher of the community must be immune (maʿsum) from error and sin. This doctrine has always remained a cardinal dogma of Imamism. While the early Imami theologian Hisham b. al-Hakam (d. 179/795-6) restricted this impeccability to the imams, holding that prophets might disobey the commands of God and then would be criticized by a revelation, later Imami doctrine always ascribed it equally to prophets and imams. The extent of the immunity was gradually expanded. Ibn Babuya (d. 381/991), representing the view of the traditionalist scholars of Qumm, affirmed that prophets and imams, though entirely immune from major (kabaʾir) and minor (saghiʾir) sins, were liable to inadvertence (sahw), which God might induce in them to demonstrate to humankind that they were merely human. His opinion was refuted by Shaykh al-Mufid (d. 413/1022), who held that prophets and imams after their vocation were immune from inadvertence and forgetfulness (nisyan) while admitting that they (except for the Prophet [[Muhammad]]) might have committed minor, not disgraceful (ghayr mustakhaffa) sins before their vocation. Al-Mufid’s disciple al-Sharif al-Murtaza (d. 436/1044), who wrote a book on the impeccability of the prophets and imams, held that they were entirely immune both before and after their vocation. This has become the accepted Imami doctrine, later expressly including immunity from inadvertence. It is, however, admitted that imams might choose the less commendable alternative or neglect admirable supererogatory acts. ʿIsma is commonly defined as a kindness (lutf) bestowed by God and, as in Sunni doctrine, is not a natural quality of prophets and imams. It does not cause | The term and the concept of ʿIsma do not occur in the Quran or canonical Sunni [[Hadith]]. They were first used by the [[Imami|Imami Shiʿa]], who at least since the first half of the 2nd/8th century maintained that the [[imam]] as the divinely appointed and guided leader and teacher of the community must be immune (maʿsum) from error and sin. This doctrine has always remained a cardinal dogma of Imamism. While the early Imami theologian Hisham b. al-Hakam (d. 179/795-6) restricted this impeccability to the imams, holding that prophets might disobey the commands of God and then would be criticized by a revelation, later Imami doctrine always ascribed it equally to prophets and imams. The extent of the immunity was gradually expanded. Ibn Babuya (d. 381/991), representing the view of the traditionalist scholars of Qumm, affirmed that prophets and imams, though entirely immune from major (kabaʾir) and minor (saghiʾir) sins, were liable to inadvertence (sahw), which God might induce in them to demonstrate to humankind that they were merely human. His opinion was refuted by Shaykh al-Mufid (d. 413/1022), who held that prophets and imams after their vocation were immune from inadvertence and forgetfulness (nisyan) while admitting that they (except for the Prophet [[Muhammad]]) might have committed minor, not disgraceful (ghayr mustakhaffa) sins before their vocation. Al-Mufid’s disciple al-Sharif al-Murtaza (d. 436/1044), who wrote a book on the impeccability of the prophets and imams, held that they were entirely immune both before and after their vocation. This has become the accepted Imami doctrine, later expressly including immunity from inadvertence. It is, however, admitted that imams might choose the less commendable alternative or neglect admirable supererogatory acts. ʿIsma is commonly defined as a kindness (lutf) bestowed by God and, as in Sunni doctrine, is not a natural quality of prophets and imams. It does not cause avoidance of sin commitment thus, does not invalidate the right of prophets and imams to reward. | ||
The Ismaʿiliyah shares the Imami doctrine of the ʿIsma of imams and prophets. The [[Zaydiyah]] do not consider ʿIsma a qualification of the imam, though some later Zaydi authorities have attributed it to [[ʿAli ibn Abi Talib|ʿAli]], [[Hasan]] and [[Hussain ibn Ali|Hussain]] specifically. | The Ismaʿiliyah shares the Imami doctrine of the ʿIsma of imams and prophets. The [[Zaydiyah]] do not consider ʿIsma a qualification of the imam, though some later Zaydi authorities have attributed it to [[ʿAli ibn Abi Talib|ʿAli]], [[Hasan]] and [[Hussain ibn Ali|Hussain]] specifically. | ||