Prophet-hood

What is the need for Holy Prophets?

        Allah has placed love in the nature of man.  Therefore, he endeavours to reach Absolute Perfection.  Yet, just the intellect is not enough for man to reach toward perfection.  Allah is the One with Absolute Knowledge; He knows everything, that how man can attain Absolute Perfection.  If Allah does not show man the way, this fact is opposes the Justices of Allah and Allah is Absolute Justice.  The characteristic of knowledge and the characteristic of wisdom establish the Prophets.  There are two ways to achieve Absolute Perfection.

1- By Compulsion 

2- By Free Will

        The way that angels achieve perfection is by compulsion, because they do not have a Nafs Amaara (which misguides person) within them.  The seed that becomes a tree also attains perfection through the way of compulsion.  The tree cannot deviate (stray) from the capacity that is in the seed.  The human being who achieves Absolute Perfection uses the way of free will.  It will be the way of free will when he will possess 100% knowledge and certainty.  It is not in the power of every human being to achieve 100% knowledge in order to attain access to Absolute Perfection.  Therefore, for this one needs such a human being who possesses 100% knowledge and certainty, and such individuals can only be the Holy Prophets.

 

Reason (burhan)

        Man makes decisions based upon the intellect, experiment, and senses.  However, for the decision if such-and-such a thing is good or bad for me in such a situation the decision of the intellect is sometimes correct and sometimes wrong.  Thousands of such questions arise in the life of a human being, in which the decisions of the intellect[1] sometimes prove correct and sometimes wrong.  Examples are the rights of husband and wife, the rights of parent, whether or not the world becomes a barrier in the way of Allah, and other such thousands of matters.  The intellect makes a decision by looking at the exterior of things, while it is unaware of the inner reality.  If the intellect makes a decision based upon knowledge, its decision will be correct; however, man’s knowledge is limited and deficient.  Thus, the decision of the intellect will only be correct when its knowledge will not be deficient, and it is informed and aware of all the outer and inner conditions and states of matters.  For example, the cause for the destruction of Russian society was that they only paid attention to the external and material needs of man, trampling man’s inner feelings and desires.  The desire for hard work remains in man only when possessions are given in his favour.  The knowledge which is pure from every defect is called revelation.  Revelation is Perfect Knowledge and, in this light, intellect[2] can be saved from destruction and ruin.

        The great countries of the world create laws according to their intellect, in order to satisfy their own needs.  However, when the ups and downs of conditions manifest (mark) the defects of these laws, then these laws are changed.  Hence, changing laws is proof of the fact that the human intellect, without knowledge of revelation, cannot make any correct decision.  The life of man is not limited to just this world; rather, the circle of his life spreads to the Hereafter, which is the real life.  The temporary life of this world has been granted in order to prepare for the permanent life of the Hereafter.  In this world man can attain a little guidance from the intellect based upon experiments, but about the Hereafter he cannot attain guidance because he does not have any idea about the Hereafter.  Man’s knowledge is deficient about the Hereafter.  How can man have knowledge whether his deeds will be the cause of happiness in the Hereafter or the cause of misfortune?  Or, for example, if there is more reward in praying two rakats (units) of Dawn Prayer or in praying more than two cycles.  If man’s knowledge is deficient about this world, then for the world in which man has not yet stepped foot in what guidance will intellect give him about that world?  (This will not happen) until defective (faulty) human gains the guardianship of the perfect man, who possesses complete knowledge about the Hereafter.  Therefore, it is established that only he has the authority to make the law who bears perfect knowledge and is completely informed of future events, who is aware of both the successes and failures of the world and the Hereafter.  Under such conditions, he would make correct decisions, though even the human intellect would lead astray.  That is why the commands of Allah are enforced in an Islamic government.

        Hazrat Ali (as) declares in the Nahj-ul-Balagha, “Often the human intellect is buried in the veils of lusts (desires).  It is the duty of Prophets to remove the veils of lusts so that intellect can achieve its true nature.”  This is why following (Taqlid) is permissible only of that jurist who is not overcome by selfish lusts.

 

Proof (dalil)

        The purpose why the Holy Prophets (peace be upon him and his progeny) came into this world was not just to declare the law, but education of the people was also included among their responsibilities.  For instance, we are told to construct a building without looking at its drawing or model.  In such a condition the building cannot be constructed.  Then, this matter is against the intellect that Allah says become good and pious, but Allah does not send models of good and pious individuals for human beings.  This situation would be against His Wisdom, because the purpose of man is to go from creation and access Absolute Perfection.  That is why the first man who was born on this earth was a Prophet and the Caliph (representative) of Allah.  If that Prophet did not possess Perfect Knowledge (revelation) he would depend upon another to attain perfection.

        Question:  Why did not everyone obtain guidance?

        Answer:  If people do not attain benefit from the guidance of the Prophets of Allah, then there is defect in the people’s understanding and ability.  It definitely does not imply that Allah’s policy and Justice is defective.  It would be a defect if Allah did not create the Holy Prophets. 

        Question:  Why did most of the Prophets come to Arabia?

        Answer:  Allah the Most Generous declares,

 

“And there is not a people but a warner has gone among them” (Fatir: 24).

 

Furthermore, Allah states,

“And certainly We raised in every nation an apostle saying:  Serve Allah and shun the Shaitan (taghut)” (An-Nahl: 36).

 

The Infallibility of the Holy Prophets

        At this stage the question arises whether or not a Prophet is infallible or fallible. 

        There are two types of infallibility: 

1: being infallible from sin

2: being infallible from every mistake and error.

 

 

The Argument of Intellect

        If a Prophet will be on the verge of (committing) sins, then the fact is possible that he will make a mistake in understanding revelation; thus, he will incorrectly convey the revelation.  If the possibility of mistakes and errors is believed (to exist) in Prophet-hood, then it can be that he can forget some important parts of the revelation, or at some places increase or decrease things.  The purpose of sending the Prophets is that they convey the commands of Allah by means of revelation to the public.  If a Prophet lies then his being (present) is equal to his not being (present), because when he conveys revelation to the people incorrectly, then the people will act in a wrong manner.  In such a situation, the purpose of Prophet-hood is finished.  If every Prophet is not granted immunity from mistakes, then here infallibility does not refer to saving oneself from sin; rather, it is a more superior station than this.  As examples, a child did not commit any sin and died, or a person did not have the opportunity to commit a sin.  Such a person or child will not be considered infallible.  On the contrary, infallibility is a spiritual power which does allow man to go toward sin.  Saying that the Prophets did not have the power to commit sin does not refer to infallibility either.  The Prophets did have the power to commit sins, but not the possibility.  For instance, we can eat poison, but while there is the intellect we will not eat poison.  The knowledge of revelation which the Prophets of Allah possessed took them to the stage of certainty; therefore, they saw the hidden effects and punishment of every sin and, along with that, were aware of the outward filthiness of sin.  In the same way, we can jump into fire, but we do not jump because we know that fire burns.    

Is every Prophet pure from sin?

        A Prophet is the representative of Allah and this representation can be accomplished (achieved) in two ways.  One is by tongue and the other by character.  If the character of a Prophet becomes stained (blemished) with sin, though he is the representative of Allah for the people, the people will think Allah’s contentment and pleasure to be mixed with his committing of sin.  Thus, they will themselves become involved in sin.  Consequently, the purpose of Prophet-hood will be terminated.  Hence, it is necessary for a Prophet to be infallible.

        Question:  If a Prophet says that my character and revelation are separate, then the people will not do sins.  So then will the condition of infallibility for a Prophet be eliminated?

        Answer:  If the character of a Prophet will be against revelation, then there will be contradiction between his speech and action.  If contradiction exists in the speech and action of an ordinary man, he does not remain trustworthy.  So, the people will be immersed into doubt and suspicion whether or not this is a real Prophet.  Although revelation is Perfect Knowledge, which does not have doubt or suspicion at all, if there is doubt in the one who conveys revelation, then there will also be doubt in the revelation itself.    

 

Reason 1

        Even if a Prophet says that my character and revelation are separate, people will enquire (ask) that when the representative of Allah is sinning, what is our capacity?  Thus, the people will commit sins and will become bold in following Satan.

 

Reason 2

        The duty of a Prophet is not just to convey revelation; they are responsible for many other important duties.  It is in the Holy Koran,

“He it is Who raised among the inhabitants of Mecca an Apostle from among themselves, who recites to them His communications and purifies them” (Al-Jummah: 2).

        Now if the self (nafs) of the Prophet himself is not pure, then how will he purify other people who are drowned in sins?

The Proof from Koran:  Prophets are Infallible

“Certainly you have in the Apostle of Allah an excellent exemplar” (Al-Ahzab: 21).

        In this verse Allah has established the life of the Apostle of Allah as an example for the Muslims and has instructed us to act upon this.  Now if there was the possibility of sin or error in the Prophet’s life, then Allah would not give the command to follow him, since Allah has Himself ordered us in the Koran to stay away from sin, and there is no contradiction in Allah’s commands.

The Proof from Koran

        The word mukhlis (pure) appears several times in the Koran. 

The Koran states,

“He said:  Then by Thy Might I will surely make them live an evil life, all, Except Thy servants from among them, the purified ones” (Suad: 82-83).

Satan has confessed his defeat before the Prophets and the pure (sincere) servants that he will not be able to lead astray Allah’s good and pure servants.  One commits a sin when Satan leads him astray.  The Koran further declares,

“Surely We purified them by a pure quality, the keeping in mind of the (final) abode” (Suad:46).

 

“And remember Our servants Ibrahim and Ishaq and Yaqoub, men of power and insight” (Suad:45).

 

“And mention Ibrahim in the Book; surely he was a truthful man, a prophet” (Marium:41).

 

The word mutahhir (pure) also appears many times in the Koran.  The Koran states,

 

“And when the angels said:  O Marium!  Surely Allah has chosen you and purified you and chosen you above the women of the world” (Alay Imran:42).

 

“And We did not send any apostle but that he should be obeyed by Allah’s permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful” (An-Nisa:64).

 

Answers to criticisms upon the

Infallibility of Prophets       

        A Prophet is infallible concerning those actions which are forbidden in his law (Shariah).  For this reason Allah declares, “The punishment for the Jews was that pure things were also forbidden to them.” 

        In the Arabic language many actions are called sins; for example, discouraged things or those things that are considered bad in society.  For instance, if matters about menstruation and childbirth are described in Pakistani society, it will be considered immoral.  However, according to Islamic law (Shariah), it is not immoral.  Prophets are infallible concerning those sins that are forbidden near Allah, not in the view of society. 

 

Criticism 1

        When the Holy Prophets and Imams (peace be upon them) did not commit sins, why did they ask forgiveness in the Koran and supplications?

        The sins for which Prophets and Imams have asked forgiveness are not forbidden in Islamic law (Shariah).  On the contrary (opposite), this was a sign of their exalted (high) recognition of Allah that they also considered abandoning what is best (tark-e-awla) to be a sin.  Say someone’s foot is wounded and his guest is some honourable person; the host says forgive me that I am being disrespectful by sitting with my feet spread before you, though this action is not in his control.  Similarly, there are many acts which the Prophets and Imams were compelled to do, such as sleeping, eating, and drinking.  These individuals thought these to be depriving them from worship.  The Gnostics (arifin) say that, “If there is not presence of heart in prayer, then its example is like going to the court of a king and when the king addresses you, you stand with your back toward the king.”  This will be disrespect; yet, in prayer man stands in the presence of the King of Kings.  If attention is removed from Allah in prayer, this is disrespect.  Therefore, we should lament over such prayers of ours.  Nevertheless, from a jurisprudential perspective, lack of presence of the heart is not a sin.  If this is the condition of Gnostics, the Prophets and Imams are superior to them.  They also considered many things and matters that were not sins to be sins for them because of their recognition of Allah.

 

Criticism 2

        It is in many verses that Satan bothered the Prophets.  What does this mean?

        Answer:  The Koran has stated that Satan cannot entice those who are pure; however, the Koran has not said that he cannot give them hardship.  Satan is in human beings as well as jinn.  Satans like Pharaoh and Nimrod inflicted hardships upon the Prophets.  Satan creates temptations, but he cannot lead the Prophets astray.

 

 

 

Criticism 3

        There are many criticisms about the infallibility of Hazrat Adam; however, they are only due to lack of knowledge.  In the Koran wherever non compliance (non-agreement)  and forgetfulness have been attributed to Hazrat Adam they have been at that time and place where nothing was forbidden for Hazrat Adam, i.e. in jurisprudential terminology he was not blameworthy (mukalif?).  The Koran states,

“We said:  Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve” (Al-Baqarah:38).

 

Criticism 4

        Question:  Why did Hazrat Adam say,

“They said:  Our Lord!  We have been unjust to ourselves” (Al-Araf:23).

Answer:  Injustice is also called going from Perfect Mercy to Perfect Hardship.  For example, someone says I did not get up for the Midnight Prayer; I was unjust to myself and lost such a superior act of worship.  Nevertheless, according to Islamic law, this is not injustice upon the self.

 

 

Criticism 5

        Allah declares,

“Surely We have given to you a clear victory,

That Allah may forgive your community their past faults and those to follow and complete His favour to you and keep you on a right way” (Al-Fateh:1-2).

        This criticism is aimed at the Apostle of Allah.  The question arises that what connection is there between the forgiveness of sins and the Conquest of Mecca.  The matter would make sense if the Prophet repented, prayed, or fasted.  Even when the Apostle of Allah performed the most difficult striving (jihad) and bore the most difficult hardships that his teeth were even martyred, it was not said that your sins have been forgiven.  In the Arabic language the word sin is used for those acts that are forbidden in Islamic law, but also for those that are [not] permissible in the view of the people and society.  Before the Conquest of Mecca, the Apostle of Allah was the greatest sinner in the view of the polytheists because he used to condemn their false gods.  After the Conquest of Mecca, the polytheists accepted Islam; now in their view the Apostle of Allah did not remain a sinner.  Allah forgave their past sins; there is mention of forgiving future sins which have not yet occurred.  What does this refer to?  It means that now no one in Mecca will consider you a sinner for condemning the idols.

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