Theological Instructions

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?