To achieve a certain knowledge and to get rid of doubt and scepticism in the living and believing issues which are tied to various arenas of the life and final destiny of the man and provide for the purpose of his creation, is among unique necessities and ideals of all the people. The intellectual and practical infallibility of Prophets and Imams (PBUT) which have been emphasized in the Shiite culture, is among the mechanisms of this certain knowledge, without which intellectual security and spiritual and mental tranquility would not be possible when deliberate and undeliberate outlines and errors would continue to annoy the soul and thought of the man. For this reason believing in and acceptance of infallibility may be considered as a secure support for the unity and consentience of different Islamic sects.Infallibility means guidance and management of the society at least during twelve generations after the demise of the Prophet (PBUH) by those who were are free from and safe against error and mistake, and the immunity of their words and deeds have been guaranteed by the God, therefore, Muslims may and must hand over the fate of their religion and their world to them without any apprehension. If this divined plan was accepted and put into practice, many of doubts and skepticisms, disputes and quarrels and bereavements among the Islamic sects would not erupt. Alas! This divinely legitimate plan was not implemented as it deserved so consequences and damages of this breach would befall not only Muslims hut also the whole human beings. Without infallibility the unity between Islamic sects, although being obligatory and necessary according to wisdom and narrations, was and is considered something at the level of the secondary necessities, as "necessities have been destined within the limit of the destiny". It seems that the concept of justice in all the disciples of the Prophet (PBUH), which has been accepted by the Sunni Muslims, and they define justice in a manner that it has no mentionable difference with their infallibility, somehow arises from this epistemological need with a similar place of rise.From this angel and in view of the current circumstances and the overwhelming cultural and political polarizations, and particularly the human and intellectual potentials of the Islamic world, a rational and narrative research on infallibility in a calm, scientific and logical atmosphere free from tension, prejudice and popularity towards achievement of certain knowledge, and satisfaction of educational needs are highly necessary and useful.

Infallibility is one of the characteristics of angels arising from religious texts. Muslim scholars have consensus on the existence of this trait but their conflicts and disagreements revolves around its acceptance or rejection as an inherent trait of angels. That is to say, the main conflict is that whether all of the divine occult agents are infallible and never make mistakes or only some of them possess this gift, and errors and mistakes may be penetrated into the nature of angels. The study deals with investigating the reasons of both parties and at the end it will be clarified that in general, reasons and evidences of the proponents of infallibility of angels have more strength. The reason is that in addition to proposing abundant valid traditional reasons, they have also found rational evidences for it and they have been successful in providing responses for the opponents' questions.

This writing is intended to discuss the issue of the prophets' infallibility from the point of view of Allamah Taba'-e-Baha'i, centered on the interpretation of the meaning of Al-Mizan, and the explanation and implications of this great Imam's commentator in this regard. This great commentator has followed the question of infallibility: one from the point of view of the implications of the Qur'anic verses and the other Which has been raised with the distortion of the signification of the verses concerning the infallibility of the prophets. Consideration of the Prophet Taba'tabi verses: Fath: 1 and 2, toubah: 32, p. 82 and 83, nesa`: 64, ahzaab: 33, anbiah: 27-26, signification It is clear on the verses of the prophets that some of the verses mentioned have been mentioned or other verses for negating and defamation of infallibility.

One of the hesitations and challenges facing the divine prophets and Shiite Imams is that their infallibility does not seem to fit in with the human choice. Is not committing sin or error, whether intentional or unintentional, whether a petty misdemeanor or a grave sin (which is a belief of ImamiShiite), throughout their lifetime, mean in a way contradictory with their choice as a human? The Ulema and Islamic scholars have provided solutions as response and rational and logical explanation. Amongst such solutions are providing a comprehensive and complete explanation and interpretation to resolve such conflict, the argument for coercive force of infallibility, the argument for not having their own right to do good deeds, and the argument for their immunity for their duties towards God, etc.What we consider here as a solution to the conflict of Infallibility and its coercive connotations, is the explanation of such a riddle, that is considering the nature and truth of infallibility, for finding about the immunity of the infallible Imams.

During his life, as the history books testify, the prophet Muhammad did perform many miracles, all of which are indicative of the greatness of his personality. However, there have been attributed to the prophet some miraculous acts and incidents, the result of which is nothing but debilitation of his character and defect in his greatness and infallibility. Splitting open the prophet’s chest is one of these incidents indicated in the narrative and historical books of the Sunni Muslims. According to the Sunni sources, in his early age when Muhammad was in the care of Halima, two angels came and ripped his chest open and removed a black clot from his heart and so on. This incident is counted among the prophet’s virtues and miracles. The present essay, which is an analytic study of the above-mentioned incident, attempts to show its incongruity with the prophet’s infallibility.

Faith and belief in the Knowledge and prophecy of prophets is one of the most important beliefs in the Shiite theological thought. The origin of infallible infallibility (AS) from the viewpoint of many scholars is that their Knowledge is aim to the truths and the harmful consequences of sin, nevertheless, it sometimes neglects this problem in such a way that two issues of Knowledge and infallibility cannot be combined together. Mulla Sadra emphasizes the importance of Knowledge as equal to existence and emphasizes the role of theoretical powers in the realization of sin in the definitions of infallibility, which confirms the direct connection between Knowledge and infallibility in his view. In the present study, in addition to analyzing the relationship between knowledge and infallibility in Sadra's view, it has been shown in two steps with the examination of the problem of revelation and the time of childhood of the prophet that the questions raised in this relation in the issue of revelation result from ignoring the propositions of existence and existential status The perfect man is looking at Sadra.

The infallibility of the divine prophets is one of the most important and major theological issues that the theologians of the two sects have proposed different theories regarding its nature, origin, principles, arguments and scope. Among these, the issue of the scope of the infallibility of the prophets from the perspective of the Holy Quran has been a fundamental and long-standing discussion on which has been expressed different opinions and views as much as the number of theological schools. In the meantime, Imamiyah theologians have considered the realm of infallibility as maximum and other schools have considered different levels for it. Abu Mansour Maturidi is one of the few Sunni theologians who is in agreement with the Imami Shiites and considers the extent of infallibility to be more than receiving, preserving and communicating the revelation, avoiding sins and attracting obedience, and he considers it to be in the field of forgetfulness and error as well. Although the followers of the Maturidian School did not mention his view and chose another opinion, this view can be seen from his interpretive inferences. Using a descriptive-analytical method and using library sources, Abu Mansour Maturidi's views on the verses contradictory-like with the infallibility of the prophets in the Holy Quran have been thoroughly investigated and Maturidi's justification for resolving this contradiction has been collected and while examining it, it proves the idea of maximal realm of infallibility of divine prophets from Maturidi's point of view.

Regarding the mystical method which is based on gnostic intuition and intuitive knowledge, the important duty of mysticism researchers and science philosophers is to deal with the nature of “mystical visions” and answer the questions and doubts about this “method” of obtaining the truth. From among such issues is the possibility of committing error in mystical visions. And in case of the likelihood of the error, the “criteria” of the infallibility should be investigated.The present study seeks to present a critique on the theory of “the Infallibility of Mystical Visions” and, through inspecting and analyzing the views of the scholars in this field, prove the necessity of the existence of “criterion” for mystical visions. It is obvious that although the necessity of the existence of criterion will be proved here, evaluation of these criteria and the extent of their efficiency enjoy different perspectives and branches which should be dealt with elsewhere.

The problem of infallibility is known as one of the most fundamental religious categories that affect religious epistemology considerably. Therefore, the notability of commentators` attempts in restudying the meaning of infallibility shows itself. Allameh Tabarsi one outstanding Imami commentator in his commentary has studied it from various aspects. The nature of infallibility, its field, its reasonability, the prophets, Imams and angles` infallibility are of the problems focused on here. Allameh, analyzing infallibility, has refuted the objections raised against the prophets` stories, solved the problem of infallibility on the basis of Quranic verses and studied the infallibility of consensus critically. Allameh`s methods of study include both fields of traditions and reasoning. He has proved the prophets` infallibility by reason and that of Imams with reliance on the Quranic verses. As shown in the paper, allameh has discussed the most notable problems in the field comprehensively

One of the traditionally controversial theological issues among the Muslim theologians, is to attempt to understand the meaning and quality of the prophets and Imams infallibility; so that in explaining the subject of infallibility, we find different approaches and resolutions that with belief in each one, this concept would have different structure from the other case. As if one understands infallibility accompanied with an approach that is indescribable by human knowledge, it would have a granted concept; but if one understands it accompanied with experiential and acquired approach, it would be the effect of the two phenomena of knowledge and willing, and access to it would be possible in different degrees.In this paper, by excavating in Shi'i thinkers' thoughts, it is attempted to examine the viewpoints that thinkers had suggested and finally it emphasizes that infallibility is a transcendental characteristic which not only did not distinguish the infallible from his/her other fellow mankind, but also this characteristic is one his/her optional perfections.