THE CONCEPT OF FREE WILL WITH THE IMAMS' INFALLIBILITY STATUS

[Taqavi]

How can we reconcile the concept of free will with the Imams' infallibility status?

 

It is important to note that the term "infallibility" comes from the Arabic root "عصم" which means to prevent or restrain something.[1] In this context, infallibility refers to a divine grace that prevents a person from sinning against God. The terms "choice" and "option" refer to the act of making a selection or decision. When someone has a choice, it means they are able to make a decision.

It should be acknowledged that the two powers of choice and status granted by God do not contradict each other. The status granted by God is a result of knowing God, having certainty, and being aware of the consequences of committing sins. For example, even though a person has the power of choice, they would never consider consuming impurities and filth due to their awareness of the consequences. Similarly, an Imam, because of his certainty about the reality of sin, would not entertain the act of committing prohibitions in his mind, even though he has the power of choice and the ability to commit such actions.

In addition, the Imam is immersed in the knowledge of God in the sense that he is sincerely devoted to the love of God. Therefore, even if he could choose, he would never do something that would displease God. Prophets and Imams, like all humans, have obligations. Without freedom of choice, there would be no sense of duty, as an obligated individual has the option to both act and refrain from acting.[2]

Thus, reason sees no conflict between the status of infallibility and the power to choose.

The Quran mentions the infallibility of the Prophet Muhammad (s) and his household.

"Indeed, Allah wishes to remove all impurity from you, O members of the [Prophet's] family, and to purify you completely."[3] This verse implies that the Prophet and his household are infallible. However, this does not contradict their ability to make choices, as God has stated in the Quran that the Prophet is only a human being like everyone else.[4] Infallibility is a divine gift that God has bestowed upon the Prophet and his household, and it does not restrict their free will.

According to a narration from Imam Kazim (a), it is stated that only the infallible can be an Imam among us.[5] Imam Sadiq (a) explains that by infallible, it means that Allah has prohibited him from committing any sins.[6]

In explaining this narration about what kind of power infallibility (ismah) is, and whether it is contradictory to human free will or not, it should be said that according to a narrative, the essence of infallibility lies in the absence of greed, envy, anger, and desire of self. The Imam is not greedy, envious, or angry and It is not fitting for him to follow lust and desire, or to prefer the world over the hereafter, since God Almighty has made the hereafter as beloved to him as the world is to us, and with the same assurance and belief that we look at the world with, the Imam looks at the hereafter. Is it possible for someone to abandon a beautiful face in favor of an ugly one, or to lose sweet and delicious food for the sake of bitter sustenance, or to choose a rough and coarse garment over a soft one, or to sell a permanent and lasting comfort for a transient and perishable world?[7]

From this narration, it is understood that infallibility is achieved through knowledge, and the Imam, with the knowledge he possesses, chooses to avoid sin. In explaining this knowledge, it is stated in a narration: "I have not seen anything except that I saw God before it, and after it, and along with it"[8]. This narration also indicates that it's due to this knowledge that the Imam doesn't even contemplate sin. Therefore, infallibility is divine grace in knowledge and understanding, due to which it is inconceivable for the infallible to turn towards sin, just as it is inconceivable for a person to turn to eat filth, even though this does not contradict their ability to choose.

Shia scholars have also highlighted this point in their discussions:

1.    Sheikh Mufid said that infallibility is not the lack of power to sin or the compulsion to do good deeds but rather it is a grace from God.[9]

2.    Allama Hilli said that the infallibles are protected from committing sins, but they have the ability to sin. This is necessary because if they did not have the ability to sin, they would not be eligible for reward or deserving of commendation. In fact, they would be outside the realm of obligations, and reward and punishment would not make sense to them. However, this view contradicts the consensus of Muslims and Islamic texts.[10]

3.    Allama Tabataba'i said that this knowledge, meaning the power of infallibility, does not change human nature which chooses its voluntary actions, nor does it shift it to the realm of compulsion and necessity.... thus, the infallible person turns away from sin by himself, through his own choice and will.[11]

Therefore, in light of the verses of the Quran, the narrations of the Imams (a), and the statements of the scholars as described; it must be said there is no conflict or contradiction between infallibility and human free will.

 

---

[1] . Al-Mufradaat fi Gharib al-Qur'an; al-Raghib al-Isfahani, Vol: 1, pp: 569, 570 / Lisan al-Arab; ibn Manzoor, Vol: 12, P: 403 / al-Sahah Taj al-Lughah wa Sahah al-Arabiyya; al-Jawhari, Abu Nasr, Vol: 5, P: 1986 /  Taj al-Aroos; al-Zubaidi, Murtaza, Vol: 33, P: 98.

[2] . Bihar al-Anwar; al-Allama al-Majlisi, Vol: 17, P: 94.

[3] . Al-Ahzab: 33 " إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا"

[4] . Al-Fussilat: 6 "قل إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ"

[5] . Ma'ani al-Akhbar; Sheikh al-Saduq, Vol: 1, P: 132.

[6] . Ibid.

[7] . Al-Khisal; Sheikh al-Saduq, Vol: 1, P: 215.

[8] . Rasa'il wa Maqalat; al-Subhani, Sheikh Jafar, Vol: 8, P: 423.

[9] . Tas'hih I'tiqadat al-Imamiyyah; Sheikh al-Mufid, Vol: 1, P: 128 / al-Nukat al-I'tiqadiyya; Sheikh al-Mufid, Vol: 1, P: 37.

[10] . Kashf al-Murad fi Sharh Tajrid al-I'tiqad; Allama al-Hilli, Vol: 1, P: 365.

[11] . Al-Mizan fi Tafsir al-Qur'an; Allama al-Tabatabai, Vol: 11, P: 163