Theological Instructions

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.