Alhassanain(p) Network for Heritage and Islamic Thought

LESSON TWENTY-FOUR: INFALLIBILITY OF THE PROPHETS

The necessity of the immunity of Revelation

After proving that there is a need for revelation as an alternative way to acquiring knowledge, and compensating for the deficiency of man’s senses and wisdom, another question arises:

If we recognise that ordinary people do not have any direct access to revelation, nor possess the capability of receiving it, and instead rely on specific people (prophets) as bearers of such news, what then guarantees the accuracy of such a message?

How can one be assured that the Prophet has received and transmitted the message to the people in a perfect manner?

And if there has been a mediator between the Prophet and the people, how can one be sure that that person has performed his duty accurately?

These questions have to be asked because revelation is only effective in dispelling man’s ignorance if it is immune from all intentional and/or unintentional alterations from the time of being issued to the time of being delivered to the people. If such a revelation contained intentional or unintentional alterations, the doubt about such a message would spread and people would lose confidence in it. We therefore need to establish the means whereby one can conclude that the message received by the people is as it was re-laid to the messenger.

When a people have no knowledge about revelation and its content is unknown to them, there is no way to control or observe the mediator’s accuracy in performing his duty. Any deficiency in the revelation would thus lie undetected, unless of course it stood against wisdom or reason. For example, if an individual claims that he has received a revelation from God stating the necessity or acceptability of two contradictory phenomena co-existing together, or if he claims that there is (may I seek God’s protection) plurality, combination, or decline in God’s nature, it is possible to use wisdom’s commandments (common sense) to falsify such statements. However, the fundamental need for revelation comes in situations where the role of wisdom plays no part in their verification or falsification, and it is impossible to use the content of the message for its evaluation. In such cases, how can one verify the accuracy of the content of revelation and its immunity against the mediator’s intentional or unintentional alterations?

The answer to this is that man’s wisdom through heavenly wisdom (the theorem discussed in lesson 22) recognises that there must be other ways of understanding truths and practical duties. However, even if wisdom is not aware of how to realise such ways, it understands that the requisite for God’s wisdom is, that His messages reach the people intact otherwise, it will contradict His aim.

In other words, after recognising that God’s messages should reach people through one or more mediator/s and guide them towards their developmental freedom and fulfil God’s objectives for man’s creation, it will on the basis of God’s perfect qualities, be proved that such messages

are in fact immune from intentional and unintentional alterations. Therefore, if He doesn’t intend His message to be delivered to His servants in the most accurate form, it will be against His wisdom and His wise will denies it. It will also contradict His endless knowledge if God does not know how and through whom to send His message to His servants to keep it intact.

Furthermore, it will be against His infinite power if He cannot choose the deserving mediators and protect them against the attacks of Satan.

Therefore, since Almighty God is aware of everything, it is improbable to think that he has chosen a mediator while He has not been aware of his wrong doings (refer to al-An’ām:124). Moreover, according to His endless power it is improbable to suppose that God has not been able to protect His revelation against Satan or any kind of unintentional alterations or forgetfulness (refer to al-Jinn:26-28). Similarly, with reference to His wisdom, it is unacceptable to suggest that He has not intended to immunise His message against wrong doings (refer to al-Anfāl:42). Thus, it is the requisite for God’s knowledge, power, and wisdom to deliver His message to His servants in the most accurate and perfect form. In this way the immunity of revelation is verified through the ‘Wisdom Theorem’.

Through this discussion, the immunity of the Angel or angels of revelation and also the immunity of the prophets in receiving revelation and their infallibility against intentional or unintentional alteration and forgetfulness in advertising God’s message is proved.

It also becomes clear as to why the Holy Qur’an emphasises the honesty of the Angel of revelation and in his power in protecting God’s message and repelling Satan’s attempts. The Qur’an also lays stress on the honesty of the prophets, and the protection of the message until its deliverance to the people (refer to al-Shūra:107, 125, 143, 162, 178, 193, al-Takwīr:20-21, al-A’rāf:68, al-Jinn:26-28, al-Dukhān:18, al-Najm:5, al-Hijah:44-47)

Other Cases of Infallibility

The infallibility proved by the above theorem for the angels and prophets is limited to understanding and advertising revelation; however, there are other cases of infallibility, which cannot be approved by this theorem. They can be divided into three types, infallibility in:

a) Angels, b) Prophets (a) c) Other people such as the Holy Imams (a), the virgin Mary, and Fatima (a) By considering the infallibility of angels in cases other than that of understanding and advertising revelation, two points can be discussed:

The first is the infallibility for the angels of revelation with relation to their duties other than revelation, and the other is related to the angels who are not in charge of revelation at all, for example the angels who are responsible for man’s sustenance (rizq), recording deeds (kitābat al- a’māl), …etc.

Moreover, with reference to the infallibility of the prophets in cases not related to their prophecy, two points can be mentioned:

The first is the prophets infallibility against sin and rebellion (‘usyān), and the second is their infallibility against unintentional deeds or forgetfulness. The latter can be discussed in relation to infallibility in non-prophets as well.

The problem of the infallibility of angels in relation to cases other than that of understanding and advertising revelation cannot be looked at through the ‘wisdom theorem’, unless the nature of the angels is first recognised. However, to discuss their nature is neither easy nor relevant to our discussion here; therefore, I refer the reader to the following two verses of the Holy Qur’an which express the infallibility of angels:

“Rather they are [His] honoured servants. They do not venture to speak ahead of Him, and they act by His command” (al-Anbiyā’:26-27).

“Who do not disobey whatever Allah has commanded them, and carry out what they are commanded” (al-Tahrīm:6).

These two verses clearly state that the angels are gentle servants who carry out their duties under the supervision of their Lord and never disobey Him. However, the generality of the verses with respect to all the angels is debatable.

Nevertheless, to discuss infallibility found in people other than the prophets is more related to (the topic of) Imamah; therefore, in this part of my discussion I will focus on the infallibility of the prophets (a). Some of the points in this relation can only be treated by employing traditions and devotional reasons and should accordingly be discussed after proving the validity of the Holy Qur’an and Sunnah. I nonetheless, discussed the infallibility of the prophets here to follow the pattern of argumentation in this part of the book, (taking the validity of the Book and Sunnah for granted) until it is proved in its due place.

Infallibility of the prophets (a)

Disagreement concerning the extent of the prophets’ infallibility arises between the different Islamic sects. The Twelvers (those who believe in twelve Imams) Shi’ites believes that the prophets (a) have innate infallibility and are immune from all types of mortal and venial sin. They also hold the belief that it is impossible for the prophets to sin even unintentionally or due to forgetfulness. However some of the other Islamic sects believe that the prophets are immune only from mortal sin, and some believe this immunity from sin is attributed with the prophets only from maturity to the end of their life, whereas the Shi’ites believe it is attributed to them at birth. Others also believe that the prophets acquire this infallibility from the time of their appointment.

It has also been said, that some branches of the Sunnites (Hashvieh and some literal followers of the Traditions) have totally denied the prophets infallibility and believe that it is possible for the prophets to commit sins, even intentionally, and even during their prophecy.

Before proving the infallibility of the prophets, it is necessary to discuss some points:

First, ‘the infallibility of the prophets’ does not merely mean the absence of committal of sin, because it is possible for an ordinary person not to commit sins during his life particularly if s/he has a short life. It rather means that the person should have an innate power, which protects him against committing sins even in the hardest situations. Such a power is the result of perfect and permanent awareness of the disgracefulness of sin and having a strong will to control his own manly desires. Since such ability is

only formed by God’s help, its functioning depends on Him. However, it is not correct to think that God forcefully protects a person against committing sin and as a result deprives his/her freedom. The infallibility of those who perform their heavenly responsibilities like the prophets, and Imams has been said to be related to God in one more way, that is:

God has guaranteed their immunity.

Secondly, the requisite for any person’s infallibility is that s/he should not commit any unlawful deeds like those, which are unlawful in all religions, or those which have been unlawful at the time of being committed in his own religion. Committing an action, which is lawful for him in his own religion, cannot damage a Prophet’s infallibility. It cannot be damaged either by carrying out an action which has been unlawful in religions preceding his own or that will be claimed unlawful in succeeding religions.

Thirdly, the word ‘sin’ against which an innocent person is immune, means an unlawful action according to religious jurisprudence; it also includes the refusal of doing an ‘obligation’ (wājib) action. However, the term ‘sin’ and its equivalent words like ‘wrong doing’ (dhanb) and ‘rebellion’ (‘usyan) have a wider application including ‘failure to do the best thing’ (tark al-awla). Nevertheless, committing the latter is not in contradiction with infallibility.

Questions

1- How is it possible to prove the immunity of revelation against any kind of alteration?

2- What types of infallibility exist other than immunity in receiving and proclaiming revelation?

3- How is the infallibility of angels proved?

4- What ideas exist concerning the infallibility of the prophets? What is the view held by the Shi’ite school of thought?

5- Define infallibility and explain its requisites.

LESSON TWEWNTY-FIVE: THE REASONS FOR THE INFALLIBILITY OF PROPHETS

Introduction

The belief in the immunity of the prophets (a) against sin, whether intentional or unintentional is one of the important and categorical beliefs in Shi’ism. The great Imams (a) have verified this fact to their followers and used different discourses to deal with the relevant challenges raised by its opponents. One of the most popular arguments in this relation is that of Imam Rida (a), and has been recorded in the books of tradition and history.

However, to deny the forgetfulness of the prophet with reference to the lawful and everyday aspects of their lives has been more or less a matter of debate, and the sayings from the Prophet’s Household are not free from discrepancy. Nevertheless, research on such sayings needs further explanation, although such a belief is by no means fundamental.

Moreover, there are other reasons for the infallibility of the prophets, which can be divided into two groups: Intellectual and traditional (Qur’anic).Although traditional reasons are more trustworthy, two intellectual and some traditional reasons for the infallibility of the prophets will be discussed in this chapter.

Intellectual reasons for the infallibility of prophets (a)

The first intellectual reason for the necessity of the prophets’ immunity against committing sin, is that the main objective for their mission is to guide man towards the truth and teach him how to perform the duties God has assigned to him. Moreover, the prophets are in fact the representatives of God among men and must guide them towards the right path (al-sirāt al-mustaqīm). However, if such representatives and missionaries do not obey the Divine instructions themselves and their behaviour contradicts their mission, people will find the contrast between their words and behaviour contradictory and, therefore, the objective of their mission will not be thoroughly fulfilled. Thus, God’s wisdom and kindness necessitates that the prophets be pure and innocent, and for them to refrain from committing any undeserving action even if unintentional or due to forgetfulness. The people will thus never accept unwillingness or forgetfulness as an excuse for the prophets to commit a sin.

The second intellectual reason for such infallibility is that, rather than advertising the content of revelation and their mission to the people, the prophets are responsible for educating and purifying and helping the most talented of people reach the highest level of man’s perfection. In other words, rather than teaching (ta’līm) and showing the people the right way, the prophets are responsible for educating (tarbiyah) and leading them. Such an education is valuable and solely applies to the most talented and outstanding members of the society. To educate such people needs the most deserving educators who are themselves at the topmost level of man’s perfection and have the most perfect form of faculty (malakah) - the faculty of Infallibility (malakat al-‘ismah).

In addition, the educator’s behaviour in educating others is generally more important than his words; therefore, if a person has deficiencies in his behaviour, his words will not affect the people in a desirable way. Hence, God’s objective for sending prophets as the educators of people will not be thoroughly fulfilled unless they are immune against any kind of deviations in their words and behaviour.

Traditional reasons for the infallibility of prophets (a)

The Holy Qur’an has described a group of people as being, “purified for the sake of God” (mukhlas), (the word mukhlas is different from mukhlis. The former refers to a person who has been purified by God, and the latter is a person who is pure in performing his worship).Satan does not intend to mislead this group of people, who are exempted from his oath to mislead the children of Adam (a):

“He (Iblīs) said, ‘By Your might, I will surely pervert them, except Your exclusive servants among them” (Sād:82-83). There is no doubt that Satan’s refusal to mislead them is due to their immunity against being misled or corrupted; otherwise his enmity would include them and he would do whatever was in his power to seduce them.

Thus, the term used to describe being purified for the sake of God is synonymous with being infallible (ma’sūm). Although there is no evidence for the allocation of infallibility being given to the prophets (as), it is certainly one of their qualities. The Holy Qur’an refers to some of the prophets as being purified for the sake of God (mukhlasīn). For instance:

“And remember Our servants Abraham, Isaac and Jacob, men of strength and insight. Indeed We purified them with the exclusiveness of the remembrance of the abode [of the Hereafter]” (Sād:45-46) And also:

“And mention in the Book Moses. Indeed he was exclusively dedicated [to Allah], and an apostle and a prophet” (Maryam:51).

The Holy Qur’an also asserts that the reason behind the immunity of Prophet Joseph (as), who was severely tempted with the committal of sin, was that he was a purified person. “So it was, that We might turn away from him all evil and indecency. He was indeed one of Our dedicated servants” (Yūsuf:24).

2. The Holy Qur’an claims that unconditional obedience to the prophets (as) is obligatory.

“We did not send any apostle but to be obeyed by Allah’s leave” (al-Nisā’:64).

However, unconditional obedience to the prophets is acceptable provided that it is in line with the obedience of God and has no contradiction in obeying Him. Otherwise, the commands from God with relation to unconditional obedience to Him and unconditional obedience to those who are subject to sin and deviation would be in opposition.

3. The Holy Qur’an has allocated Divine responsibilities to those who are not involved in ‘cruelty’. In response to Prophet Abraham (a), who asked for the position of ‘Imam’ for his children, the Holy Qur’an asserts:

“My pledge does not extend to the unjust” (al-Baqarah:124).We know that the committal of sin is oppression towards oneself (nafs), and that the Qur’an terms a guilty person as an oppressor, therefore the prophets who

hold the position of the Divine responsibilities of prophecy and prophetic mission must be free from any kind of sin or cruelty.

Numerous Qur’anic verses and traditions can be employed to discuss the infallibility of the prophets; however we will conclude the discussion at this point.

The philosophy behind the infallibility of prophets (a)

At the end of this lesson, it is worth discussing the mystery behind the infallibility of the prophets. The mystery of their infallibility in receiving revelation is that their understanding of revelation is basically free from any mistakes, and one who has the merit of receiving it will find revelation a scientific reality, which he thoroughly comprehends. He will also recognise the relationship between the revelation and its issuer-whether or not there is an Angel in between, in this relation the Holy Qur’an states:

“The heart did not deny what it saw”. (al-Najm:11) Furthermore, it is impossible for the receiver of revelation to hesitate as to whether or not he has received it, over who has sent the revelation to him, or as to what its content is. Therefore, if in some man-made stories there are cases where a Prophet is doubtful about his prophecy, fails in understanding the content of the revelation or does not recognise its issuer, they should not be given ant credence. Such cases are like saying that one is doubtful over one’s existence, presence, or conscience.

To discuss the mystery behind the infallibility of the prophets in performing their Divine responsibilities, such as proclaiming God’s message needs an introduction, which comes below:

Man performs his favourite actions through a feeling of desire, which forms within him towards a subject; the desire is then activated by various factors. Moreover, by having access to various sciences and a variety of senses, he recognises the way to his objective and practices whatever he thinks will help him reach it. At the same time, when there are contradictory and intervening desires, he attempts to recognise and choose the best and most deserving one. Nevertheless, due to man’s lack of knowledge, he may commit a mistake in his evaluation and/or recognition, or due to ignorance and/or his association with an inferior desire, he might miscalculate the better choice. In such a case there may be no further opportunity to re-think and recognise the best choice.

Therefore, the better a person is at recognising the truth, the higher and more everlasting the attention he pays to his choices will be; and the higher the intention for harnessing his innate desires and excitements, the more remarkable the success he experiences in choosing the best will be. This will in turn secure him from deviation and wrong -doing.

This is the way the talented people, by acquiring the necessary knowledge and insight and by utilising their proper education, goes through the different stages of perfection, so that they can touch the borders of infallibility. When they reach such an exalted position, then such people do not even think of committing sin or wrong doing; this is in the same way that a wise person would never think of taking a poisonous or fatal drug or consumes unclean or rotten substances.

If we assume that a person’s ability for recognising the truth and the purity of his soul is at the highest level, as described in the Holy Qur’an like the pure, clean and flammable olive oil, which is ready to blaze even without a spark.

“Whose oil almost lights up, though fire should not touch it” (al-Nūr:

35).

And if we further assume that such a person due to the same characteristics receives Divine education, confirmed by the Holy Spirit, he will (surely) go through the stages of perfection at the utmost speed and fulfil the long distance towards perfection in a short duration of time. To such a person the disgracefulness of sin is as recognisable as the dangers of poisonous and rotten substances are to an ordinary man. Just as ordinary people are not forced to avoid drinking and eating poison, an infallible person is also not forced to avoid sin.

Questions

1. Verify the infallibility of the prophets through intellectual and traditional evidence.

2. Which verses of the Holy Qur’an determine the infallibility of the prophets?

3. What is the mystery behind the immunity of the prophets against mistakes in understanding revelation?

4. How is the prophets’ infallibility against sin in agreement with their freedom?

LESSON TWEWNTY-SIX: RESPONSE TO CERTAIN DOUBTS

Introduction

Some doubts have been put forward with relation to the infallibility of the prophets; the following introduces those doubts and presents their relevant responses:

Why does an infallible person deserve reward?

If Almighty God has immunised the prophets (a) against committing sins and if the performance of their duties is guaranteed, they would therefore have no freedom in their choice, and as a result they would not deserve any reward for performing their duties properly or for avoiding sins. In other words, any other person who was provided by God with infallibility would behave similarly.

The response to the above doubt has been given in my previous discussions; however to summarise; having infallibility does not mean being obliged to perform duties or avoid sins. Just because the prophets know that God has provided them with infallibility and that He is their protector, does not mean that they have no choice over the optional aspects of their lives. As discussed in previous lessons, although God’s will dominates the occurrence of all events, it does not intervene or repel man’s will, but rather parallels it. However, when God’s attention towards man accommodates a specific achievement, connecting it to God (saying that ‘God did it’), it is nothing more than man’s double concern about Him.

Nevertheless, God’s attention towards the innocent, like providing particular people with specific means, conditions, and facilities, makes their responsibilities heavier.

Therefore, as they might receive more reward for their obedience, they may also receive more punishment for their disobedience. Thus, their reward and punishment will balance although the innocent person, by his proper choice, will not be entitled to punishment. The same analogy can be used for all others who enjoy a particular merit, for example, scholars and members of the Prophet’s family (refer to al-Ahzāb:30-33) regarding the Prophet’s wives. Those who have higher or more essential responsibilities will similarly receive higher reward for their good deeds, just as they will receive more severe punishments for their sins (provided that they commit sins).

This is why those in charge of higher spiritual positions face a greater danger of decline and are more afraid of becoming deviated.

Why did the infallible Prophets and Imams (a) confess to committing sins?

According to the prayers from the prophets and other innocent people, they consider themselves guilty and ask God to forgive them for their sins. In such circumstances and with these confessions how can they be considered as infallible?

The answer is that the innocent were at the highest level of perfection and were in a close relationship with God; therefore, they considered their

duties much more beyond those of other (ordinary) people. For them, paying attention to anything except God was considered to be a great sin; this is why they apologised, and asked for God’s forgiveness. However, as I previously mentioned, infallibility in the prophets does not only mean immunity against anything, which can be called sin; rather it is also against opposing the essential duties and committing what is religiously forbidden.

How is Satan’s influence on the prophets (a) in agreement with their infallibility?

One of the arguments, with relation to the prophets’ infallibility, asserts that the prophets are completely pure and that Satan cannot affect them. However, the Holy Qur’an itself mentions some instances in which Satan has affected the prophets, for example, one of Qur’anic verses claims:

“O Children of Adam! Do not let Satan tempt you, like he expelled your parents from Paradise” (al-A’rāf:27).

In this verse, Adam and Eve’s deception and expulsion from Paradise have been attributed to Satan. Moreover the Qur’an asserts, in another verse when quoting Job (a):

“And remember Our servant Job [in the Qur’an]. When he called out to his Lord,’The devil has visited on me hardship and torment’” (Sād:41).

Similarly, in the following verse a kind of satanic inspiration to all prophets has been approved:

“We did not send before you any apostle or prophet but that when he recited [the scripture] satan interjected [something] in his recitation” (al-Hajj:52) The response is that in none of these verses, does the penetration attributed to Satan cause the prophets (a) to oppose their essential duties. However the first quoted verse -i.e. al-A’rāf:27- points to the satanic temptation (concerning Adam and Eve) for eating from the forbidden tree, which was not lawful. In fact God had just reminded Adam and Eve not to eat from that tree; otherwise, they would be expelled from that garden and cast down to the Earth. Nevertheless, the satanic temptation caused them to oppose that ‘guiding prohibition’. Moreover, the previous world (in which Adam and Eve lived) was not a world of responsibilities, because there were no religions sent by God. In addition, the second quoted verse -i.e. Sād:42- points to the sufferings and problems made by Satan with relation to the Prophet Job (a), and does not indicate any opposition on behalf of that great man towards God’s orders and prohibitions.

Furthermore, the third quoted verse -i.e. al-Hajj:52- refers to the disturbances Satan made for all the prophets, and the problems he made in the way of the fulfilment of their duties with relation to guiding people. However, Almighty God will eventually destroy Satan’s tricks and strengthen His True religion.

Attributing forgetfulness and rebelliousness to Adam (a)

In chapter ‘TāHa’ verses 112 and 115 of the Holy Qur’an, rebellion and forgetfulness have both been attributed to the Prophet Adam (a). How are these characteristics in agreement with infallibility?

The answer to this question can be understood from our previous discussions, which explain that ‘rebellion’ and ‘forgetfulness’ have not been in relation to Adam’s essential responsibilities.

Attributing lies to some of the prophets (a)

In the holy Qur’an, some prophets have been introduced as telling lies, for example Abraham (a) is quoted as saying the following, whilst he was not sick: “and he said, ‘Indeed I am sick!’” (al-Ssāffāt:89)

Abraham (a) was also quoted as saying the following, when he himself had destroyed the idols: “He said,’Rather it was this biggest of them who did it!” (al-Anbiyā’:63). Also in Chapter Yūsuf it states: “Then a herald shouted: ‘O [men of the] caravan! You are indeed thieves!’” (Yūsuf:70), while Joseph’s brothers had not stolen anything.

The response to this is, that such sentences, according to some narrations (riwāyāt) are saying one thing and meaning something else (Touriyah), and have been expressed for the sake of something more important. It can be concluded from some verses that they were preceded by an inspiration from God. For instance, in Joseph’s (a) story, the Holy Qur’an states: “Thus did We plan for the sake of Yusuf”.

Therefore, such lies are not in contrast with infallibility.

Moses’ (a) murdering of a Qobti

In the story of Moses (a), we are told that he killed a Qobti person, who was quarrelling with a member of the Banī-Israel, and then he fled from Egypt. When Moses was ordered to invite Pharaoh and his followers towards God, he (Moses) said:

“Also they have a charge against me, and I fear they will kill me” (al-Shu’arā’:14) When Pharaoh reminded him of the murder he had committed, Moses said:

“He said, ‘I Did that when I was astray’” (al-Shu’arā’:20) How can this story agree with the immunity of the prophets (a) from error even before their mission?

The answer is that first of all the murder of that Qobti person was not on purpose; Moses struck him once and he was killed. Secondly, the sentence “And they have a charge against me” is in fact from the point of view from Pharaoh and his followers, meaning that Moses thought that they would call him guilty; he was therefore afraid of being executed because of that murder. Thirdly, the sentence “I was astray” is either to pretend to be in agreement with Pharaoh and his followers, meaning ‘assuming that I was misled at that time, God has guided me and sent me to you with absolute miracles’, or to go astray (zalāl) might mean that he (Moses) was unaware of the result of that strike. However it by no means indicates any opposition from Moses against his essential Heavenly duties.

Prohibiting the Prophet (s) from casting doubt on his mission

In many verses God prohibits the Prophet (s) from being in doubt:

“So if you are in doubt about what We have sent down to you, ask those who read the Book [revealed] before you. The truth has certainly come to you from your Lord, so do not be among the skeptics” (Yūnus:94) Other examples can be found in al-Baqarah:142, āl-‘Imrān:60, Hūd:17 and al

Sajdah:23. al-An’ām:114, How is it possible to say that understanding revelation is free from doubts and hesitations?

The answer is that these verses do not indicate the Prophet’s (s) hesitation at all, rather they are claiming that the Prophet’s mission, the Holy Qur’an and the legitimacy of its content leave no space for doubt and hesitation. Such an addressing is in fact the same as “making a hint towards someone indirectly”.

The Prophet (s) is described in the Qur’an as committing some sins

In the Holy Qur’an, the Prophet (s) has been said to have committed some sins, which have been forgiven by God. The Holy Qur’an states that:

“That Allah may forgive you what is past of your sin and what is to come” (al- Fath:1) The response is that the word sin (dhanb) in the above verse refers to the accusations the dualists made against the Prophet (s) in response to his insulting their idols.

Forgiving them means repelling the possible resulting effects of such accusations. The reason for this interpretation is that the conquest of Mecca has been considered to be the cause of forgiving them:

“Indeed We have inaugurated for you a clear victory, that Allah may forgive you what is past of your sin and what is to come” (al-Fath:1) Clearly, if they were the type of usual sins, then their forgiveness, because of conquering Mecca, could not be justified.

Reports concerning the marriage of the Prophet (s) with the divorced wife of Zayd

The Holy Qur’an, in the story of the Prophet’s marriage with the divorced wife of Zayd (his adopted son), asserts that:

“And you feared the people though Allah is worthier that you should fear Him” (al-Ahzāb:37).

How is this in agreement with his infallibility?

The answer is that the Prophet (s) was afraid that the people would think of him as someone who acts according to his personal desires and of being labelled as an apostate. What he did was on the basis of God’s commandment, with relation to violating one of the wrong customs of the ignorant era before Islam. In this verse, God the Almighty tells His Prophet (s) that this violation is more important (than what people would think about him), and that being afraid of opposing God’s will and the practical struggle against that wrong custom, was more deserving. Therefore, the above verse is by no means blaming the Prophet (s).

The rapprochement of the Prophet (s) in the Holy Qur’an The Holy Qur’an in some cases has reproached the Prophet (s). For instance, with relation to permitting those who did not want to participate in war, the Holy Qur’an claims: “May Allah excuse you! Why did you grant them leave” (al-Tawbah:43) With reference to the Prophet (s) prohibiting himself from doing some lawful things for the satisfaction of some of his wives, the Holy Qur’an asserts: “O Prophet! Why do you prohibit [yourself] what Allah has made lawful for you, seeking to please your wives?” (al-Tahrīm:1).

How are such reproaches in agreement with his infallibility?

The answer is, that such sentences are in fact “praises in the form of reproaches,” indicating the Prophet’s (s) kindness and sympathy, which never disappointed even the hypocrites and never disclosed their secrets. He considered his wives’ satisfaction prior to his own wishes, so he swore to forbid himself from some thing lawful. The verse therefore, by no means refers to changing God’s order or making a lawful thing unlawful for the people.

Such verses are in fact from one angle, similar to those in which the Prophet’s attempts and sympathy in guiding the unbelievers have been reported, such as: “You might kill yourself [out of distress] that they will not have faith”(al-Shu’arā’: 3).

Or they are like the verses which indicate the huge amount of suffering he tolerated for worshipping God: “Ta Ha. We did not send down to you the Qur’an that you should be miserable” (Tāha:1-2).

Such verses are therefore by no means in contradiction with the Prophet’s (s) infallibility.

Questions

1- What makes the freedom of an infallible person prior to the freedom of others? And why does an action due to infallibility deserve reward?

2- Why did the prophets (a) and Imams (a) call themselves guilty and entreated God to forgive them?

3- How is Satan’s affect on the prophets in agreement with their infallibility?

4- How are ‘rebellion’ and ‘forgetfulness’, which are attributed to Adam (a) in the Holy Qur’an in agreement with his infallibility?

5- If all the prophets are infallible, why did Abraham and Joseph tell lies?

6- Explain the doubt concerning Moses’ (a) infallibility and provide a response to it.

7- If understanding revelation is free from mistakes, why does Almighty God frequently prohibit the Prophet (s) from casting doubt on his mission?

8- How is the attribution of sin to the Prophet of Islam (s) in chapter ‘Fath’ in line with his infallibility?

9- Explain the doubt about Zayd’s story, and provide its response.

10- What is the doubt concerning God’s blaming the Prophet (s)? And what is its response?

LESSON TWENTY-SEVEN: MIRACLES

Ways of proving prophecy

The third fundamental point in the section about prophecy is to establish how the honesty of the true prophets (a) and the dishonesty of the false prophets are verified.

If a person is a wrong doer, or commits sins whose disgracefulness can be distinguished by wisdom, he cannot then be trusted, and his honesty can be falsified by referring to the requisites of the prophets’ chastity. Such false claims can also be rejected if they are against wisdom or man’s intrinsic nature, or if there are contradictions in them.

Nevertheless, it is possible that a persons clean record of life maybe so, that impartial people trust his claim, especially if his claims are in agreement with wisdom.

Moreover, it is also possible that a person’s prophecy maybe approved through the predictions made by previous prophets. In such cases those who search for the truth will have no doubt in accepting him as a Prophet.

However, if the people are left with no trustworthy indications, and there have been no predictions or approvals by previous prophets, there would be a need for additional proof before first accepting a person as a legitimate Prophet. Almighty God on the basis of His absolute wisdom, has provided the evidence by giving His prophets the miracles, which are signs to their true claims. God refers to these as ‘evidences’ (āyāt). The term ‘evidence,’ has other implications as well; for instance it may refer to God’s Knowledge, Power, and Wisdom presented in all the usual and unusual aspects of creation.

To summarise, the veracity of the claims of the prophets can be verified in three ways:

1. Through reliable signs, such as honesty and truth, and by having no deviation from the path of God and justice during their life. However, this way of distinguishing the prophets is applicable to those who have lived among people for several years and their way of life is known to the society. Whereas if for example, a Prophet is appointed by God in his early youth or the people know very little about his personality or way of life, such clues cannot be helpful in recognising the person’s honesty in his claim.

2. Through introduction by the previous or contemporary prophets. This is relevant to the people who have distinguished the previous Prophet and are aware of his prediction. This however is obviously not applicable to the first Prophet.

3. Through miracles, this can have a wider and more popular application. I will explain this third way in the following sections:

The definition of a miracle

A miracle is an extraordinary act, which is performed by a person who claims to be a Prophet. It is rooted in God’s will and used as a clue to the Prophet’s true claim.

The above definition comprises of three points:

A) There are some extraordinary events, which do not emerge from usual, or common causes.

B) Some of these extraordinary acts are performed by the prophets and are rooted in God’s will.

C) Such extraordinary acts can be the evidence for the honesty of the prophets’ claims, and can therefore be termed as miracles.

The following provides an explanation for each of the three points in the definition:

Extraordinary events

The events of this world emerge from causes, which can be recognised through various experiments: for example all the events, which take place in physics, chemistry, biology, and psychology. However, there occur some rare situations where such events happen in a different way, so that their causes cannot be distinguished experimentally. For instance the amazing acts of the Yogis have been recognised by the specialists of various sciences, as not following the rules of empirical or material sciences. Such acts are called ‘extraordinary’!

Divine extraordinary acts

Extraordinary acts can be divided into two general groups:

One group includes acts, which have no usual cause, but are at the same time accessible to man through education, or rehearsal similar to the practice of the Yogis.

Another group of extraordinary acts happen specifically by God’s permission. Those who have a special relationship with God can only perform such acts. Therefore, such acts have two fundamental characteristics:

First, they cannot be taught or learnt, and secondly, they cannot be affected by another stronger power, nor can they be defeated by it. Such extraordinary acts are dedicated to the selected servants of God, and will never be exposed to the misled. At the same time, they are not specific to the prophets, as occasionally other great saints (awliyā) have had access to them. But it should be noted however, that not all such extraordinary acts are termed as miracles.

The extraordinary acts committed by the non-prophets are called saint-miracles (karāmāt). This is just as unusual heavenly knowledge is not merely transferred to man by the revelation presented to the prophets, but can also be provided to others (non-prophets) by inspiration (ilhām, tahdīth, etc.).

In the above discussion, the ways of distinguishing between the two types of extraordinary acts (Divine and Non-divine) were explained. It was also discussed that if the performance of an extraordinary act can be taught or learnt, or if another factor can avoid or provide a barrier to it or eliminate its effect, it will not then be classified as a ‘divine’ extraordinary act.

A person’s corruption of belief or personal behaviour could also point to the lack of relationship he has with Almighty God, and indicate that his actions are rooted in satanic temptations and manly desires. It seems reasonable at this point to state that the only performer of extraordinary acts

is Almighty God, insofar that such acts need His permission to happen (refer to al-Ra’d:37, Ghāfir:78, this is in addition to the necessity of His permission for all creation including usual events). Such extraordinary acts can also be attributed to those who function as mediators like the angels or prophets. As it is stated in the Holy Qur’an; giving life to the dead, curing diseases, and creating birds have been attributed to Jesus (a) (refer to Āl-‘Imrān:49, al-Māi’dah:110).

There is, therefore, no contradiction between the two attributions-God’s or His servants-as God’s performance of the actions parallels that of His servants.

Characteristics of the miracles of the prophets’ (a)

The third point discussed in the aforementioned definition, is that ‘miracles’ are the clues to the honesty of the prophets (a). Therefore, rather than being permitted by God, such extraordinary acts should be employed as clues to the prophecy of the Prophet. At the same time, and with a little generalisation, they should also include acts, which are performed to provide evidence for the honesty of Imams (a).

The term ‘Generosity’ refers to all of the divine extraordinary acts performed by non- prophets, and is against the extraordinary acts, which are rooted in manly or satanic desires, such as magic, divination, or what the Yogis practice, which can be taught and learnt or defeated by other stronger powers. It is also possible to determine the unholy nature of such acts by referring to the corruption of beliefs or behaviour of those who perform them.

It seems necessary to maintain here that the miracles of the prophets directly prove their honesty in their claim of prophecy. However, the accuracy of the content of their message and the necessity of obeying their commands is proven indirectly. In other words, the approval of the prophecy of the prophets is through intellectual reasoning, whilst the validity of the content of their messages is through devotional ones (Refer to lessons 4 and 21 of this book).

Questions

1. How can one recognise a true Prophet? What are the differences between the different ways of such recognition?

2. What clues can distinguish a false Prophet?

3. Define ‘Miracle’.

4. What are extraordinary acts?

5. What is the difference between Divine and non-divine extraordinary acts?

6. How are the divine extraordinary acts recognised?

7. What are the characteristics of the miracles of prophets?

8. Explain the difference between ‘miracle’ and ‘generosity!

9. Who actually performs the miracles- God or the prophets? Are miracles the evidence for the honesty of the prophets or the evidence for the accuracy of their message?