An Explanation of The Different Views Regarding Infallibility and Sins

Ismat ul-Ambiya - Imam Fakhr ad-Din ar-Razi
Ismat ul-Ambiya
The Divine Protection of the Prophets,

peace be upon them
By Imam Fakhr ad-Din ar-Razi
An explanation of the different views regarding infallibility and sins

Know that the different views over this matter centre around four topics:
1. Belief: There is consensus within the Ummah that the Prophets are infallibly
protected from disbelief and innovations except by the dregs from the
Khawarij. For they deem it possible for Prophets, peace be upon them, to be
able to commit disbelief. This is because they deem it possible for Prophets to
be able to commit sins and according to them every sin is kufr. So in this
manner they have permitted kufr to emerge from them. The Rawafid have also
allowed them to manifest kufr as being part of Taqiya.
2. Scriptures and laws from Allah, the Exalted: There is consensus that it is not
possible for them to be able to corrupt or betray the words of the revelation
neither intentionally or heedlessly. Otherwise there would not remain any
confidence upon anything within the Law.
3. Fatwa: There is consensus that it is not possible for Prophets to be able to
make an intentional mistake in this. As for whether it is possible in
heedlessness, they have a difference of opinion.
4. Actions and states: They have differed over this into five opinions:
1- The Hashawiyyah, according to them it is possible for Prophets to commit both
major and minor wrong actions.
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2- That it is impossible for them to commit a major sin intentionally as for a minor
sin then it is possible on the condition that it is not something which turns
people away from them. As for a sin which repels people then this is not
possible to occur according to them, such as cheating in weighing, and this is
the opinion of most the Mutazila.
3- That it is not possible for Prophets to commit a major or minor sin but it is
possible for them to commit a sin if they have incorrectly interpreted
something. This is the opinion of Ali al-Jibaii.
4- It is not possible for them to commit a major or minor wrong action
intentionally, or through misinterpreting something. However it is possible
through heedlessness or forgetting but then they are rebuked for that
heedlessness or forgetfulness because of the perfection of their knowledge.
That which is incumbent upon them is a greater extremity in wariness. This is
the opinion of Abu Ishaq Ibrahim bin Sayyar an-Nizam.
5- It is not possible for them to commit a major or minor wrong action
intentionally or through misinterpretation, through heedlessness or
forgetfulness. This is the madhab of the Shia.
They have differed also over the timing of this infallibility. Some have said that it is
from birth to death. However, the majority have said that this infallibility is necessary
at the time of prophethood. As for before it then it is not obligatory. This is the
opinion of most of our companions, may Allah the Exalted have mercy upon them.
We say:
The Prophets, peace be upon them, are infallible during their prophethood from
committing major and minor sins intentionally. As for committing them heedlessly,
2/17
then it is a possibility. That which proves the necessity of infallibility are fifteen
proofs:
The first proof

If it was possible for a sin to be committed by them then they would deserve to be
punished immediately more severely than the disobedient from this Ummah. This is
false (batil) and hence the committal of sins is also batil. The necessary explanation
of this is that the greatest blessing upon the servants is the blessing of risala and
nubuwwah. The more a person is blessed by Allah the clearer any sin would be. Logic
clearly shows this. This is affirmed from revelation in three ways:
1. The Exalteds saying
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O women of the Prophet! You are not like other women. (Ahzab:32)
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O Women of the Prophet! If any of you were guilty of evident unseemly conduct, the
punishment would be doubled to her. (Ahzab:30)
2. A married person having committed fornication would be stoned whereas

anyone else would be whipped.
3. A slave receives half the punishment of a free person.
3/17
Therefore it is established that if they did commit a sin then because of their state
they would receive an immediate punishment above that of the sinners of this
Ummah. This is clearly false by consensus for no one is able to say that the
Messenger is the best before Allah but then has the lowest rank amongst everyone
else. This proves the non existence of any sin by them.
The second proof

If they could commit a sin then they would not be accepted as a witness for Allah has
said,
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O you who believe! If a wicked person comes to you with any news, ascertain the truth,
(Hujurat: 6)
Allah has ordered a pause and a verification before the acceptance of a witness who
is corrupt. This is false for someone whose statement cannot be accepted in this
world how can their statement be accepted regarding religions which last till the Day
of Standing? Also Allah has testified that Muhammad, peace and blessings upon him,
is a witness over everyone on the Day of Standing. He has said,
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Thus, have we made of you an Ummah justly balanced, that ye might be witnesses over
the nations, and the Messenger a witness over yourselves. (al-Baqara:143)
4/17
And one who is a witness over all the messengers on the Day of Standing how can
they be one whose statement is not accepted regarding Paradise?
The third proof

If a sin was committed by them this would have necessitated rebuking them. It is
proof that it is an obligation to command good and forbid wrong however rebuking
the Prophet, peace be upon them, is not allowed for Allah has said,
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Those who annoy Allah and His Messenger - Allah has cursed them in this world and in
the Hereafter, and has prepared for them a humiliating punishment. (Ahzab:57)
Therefore they could not commit sins.
The fourth proof

If wrong ever emerged from Muhammad, peace and blessings upon him, we would
then either be ordered to follow him, which is not permissible or ordered not to
follow him which is also false because Allah has said:
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Say: "If ye do love Allah, follow Me: Allah will love you. (al-Imran: 31)
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And because Allah has said, Follow him. Therefore if he committed wrong this
would necessitate one of these two situations which is false and hence for him to
commit wrong is impossible.
The fifth proof

If the Prophets did commit disobedience, then they would have been promised the
punishment of Allah which is the punishment of Jahannum, for He has said,
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But those who disobey Allah and His Messenger and transgress His limits will be
admitted to a fire, to abide therein: and they shall have a humiliating punishment.
(Nisa:14)
They would have been cursed for He has said

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Behold! the curse of Allah is on those who do wrong! (Hud:18)
And with the consensus of the Ummah this is false and therefore the committal of
any disobedience is also false.
The Sixth Proof
6/17
The Prophets used to order towards good and forbid evil. If they themselves were to
abandon obedience and commit disobedience they would be from among those
whom Allah has said,
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O ye who believe! Why say ye that which ye do not? Grievously odious is it in the sight of
Allah that ye say that which ye do not. (Saff:2-3)
And also from among those

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Do ye enjoin right conduct on the people, and forget (to practise it) yourselves, and yet
ye study the Scripture? Will ye not understand?(Baqarah:44)
It is well known that this is the utmost level of ugliness. Allah has also informed us of
His Messenger Shuayb, peace be upon him, when he absolved himself from such an
action and said:
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I wish not, in opposition to you, to do that which I forbid you to do. (Hud:88)
The Seventh Proof
7/17
Allah has said in describing Ibrahim, Ishaq and Yaqub:
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These (three) were ever quick In emulation In good works. (Ambiya:90)
The alif and laam are in a plural form which means generality; therefore every action
which is incumbent to do and that which is incumbent to leave are all under the
meaning of al-khairat. This proves that they would perform every act of obedience
and leave every act of disobedience.
The Eighth Proof

Allah has said:
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They were, in Our sight, truly, of the company of the Elect and the good. (Saad:47)
These two words, al-mustafin and al-akhyar encompass all obedience and omit every
act of disobedience. This is proved because it is allowed to make exceptions to this.
For example so and so is from the mustafin al-akhyar except in such and such.
Exceptions take out of speech that which if only enters into it. Therefore this verse
proves that they were from the mustafin al-akhyar in all matters and this negates any
committal of sin from them. This is parallel to Allah saying:
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Allah chooses Messengers from angels and from men for Allah is He who hears and sees
(All things). (Hajj:75)
And His saying:

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Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above
all people. (al-Imran:33)
And His saying regarding Ibrahim

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We chose Him and rendered pure in this world: and He will be In the Hereafter in the
ranks of the Righteous. (Baqarah: 130)
And His saying regarding Musa:
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(Allah) said: "O Moses! I have chosen thee above (other) men, by the mission I (have
given thee) and the words I (have spoken to thee): take then the (revelation) which I
give thee, and be of those who give thanks." (al-Aaraf:144)
9/17
And His saying:
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And commemorate Our servants Abraham, Isaac, and Jacob, possessors of power
and Vision. Verily we did choose them for a special (purpose)- proclaiming the
Message of the Hereafter. (Saad:46)
The following verse cannot be used as a proof to say that istifa does not prevent one
from committing sins:
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Then We have given the Book for inheritance to such of Our servants as we have chosen:
but there are among them some who wrong their own souls; some who follow a middle
course; and some who are, by Allahs leave, foremost in good deeds; that is the highest
grace. (Fatir:32)
He has divided the chosen ones into those who were unjust and those who were
good.
We say that the pronoun in from among them (minhum) goes back to from our
servants not to those whom we chose, because the pronoun returns to the noun that
is closer to it.
10/17
The ninth proof

It is Allahs saying about Iblis:
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(Iblis) said: "Then, by Thy power, I will put them all In the wrong except Thy servants
amongst them, sincere and purified (by Thy Grace)." (Saad:82)
The sincere ones have been exempted from being taken astray. Furthermore Allah
has testified that Ibrahim, Ishaq, and Yaqub are from the sincere in that He has said:
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Verily we did choose them for a special (purpose - sincerely) proclaiming the Message of
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And He has said regarding Yusuf:
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For He was one of Our servants, sincere and purified. (Yusuf:24)
Therefore when Iblis agreed that he would not be able to lead the sincere astray, and
Allah has borne witness that these are from the sincere ones it is established that the
deviousness of Iblis and his whisperings never reached them. This necessitates that
there never was any disobedience from them.
The tenth proof

11/17
Allah has said:

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And on them did Satan prove true His idea, and they followed him, all but a party that
believed. (Saba:20)
They are the ones who have not followed Iblis. The verse can only refer to the
Prophets or others besides them. If it is others besides them then they would be
better than them because Allah has said:
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Verily the Most honoured of you in the sight of Allah is (He who is) the Most righteous of
you. And Allah has full knowledge and is well acquainted (with all things). (Hujurat: 13)
And the preference of a non prophet over a prophet is false by consensus. Therefore
it is necessary to believe that the Prophets are those who did not follow Iblis.
Everyone who sins has followed Iblis and this proves that the Prophets never sinned.
The Eleventh Proof

He has divided those upon whom the shariah is obligatory into two parties. The party
of Shaytan,

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They are the party of the evil one. Truly, it is the party of the evil one that will perish!
(Mujadalah:19)
12/17
And the party of Allah

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They are the party of Allah. Truly it is the party of Allah that will achieve felicity.
(Mujadalah:22)
There is no doubt that the party of shaytan do that which shaytan wants them to do
and orders. Therefore if sins were committed by the Prophets then this would
ascertain that they are from the party of Shaytan, and the following statement of
Allah would be true regarding them

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They are the party of the evil one. Truly, it is the party of the evil one that will perish!
(Mujadalah: 19)
And it would also be true that the ascetics from the Ummah are those about whom
Allah has said:

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Truly it is the party of Allah that will achieve felicity. (Mujadalah:22)
At which point it would mean that one from the Ummah would be better than many
of the Prophets, and there is no doubt that this is false.
13/17
The twelfth proof

Our companions have clarified that the Prophets are better than the angels. It has
been proved that the angels have never committed anything of a sin. Therefore if a
sin was to be committed by the Prophets it would mean that they are not better in
virtue than the angels, because Allah has said,
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Shall we treat those who believe and work deeds of righteousness, the same as those
who do mischief on earth? Shall we treat those who guard against evil, the same as
those who turn aside from the right? (Saad:28)
The Thirteenth Proof

Allah has said regarding Ibrahim,
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He said: "I will make thee an Imam to the Nations." (Saad: 28)
An Imam is someone who is followed. If any sin was to have been committed by
Ibrahim then it would mean that the creation would be obligated to follow him in
that sin and this is false.
The Fourteenth Proof

Allah has said,
14/17

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But My promise is not within the reach of evil-doers. (Baqarah:124)
Everyone who has approached a sin has been unjust to himself for Allah has said,

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but there are among them some who wrong their own souls. (Fatir:32)
If you have understood this then we say that the covenant which Allah had made in
that it would not reach the wrongdoers, can either be the covenant of prophethood
or the covenant of Leadership (Imama). If it is the first then it is that which is
intended, and if it is the latter then that which is intended is even clearer. Because the
covenant of Imama is lesser than the rank of the covenant of prophethood.
Therefore if a sinner and disobedient person is unable to reach the covenant of alImama how is he to be able to reach the rank of the covenant of prophethood?
The Fifteenth Proof

It is related that Khuzaima bin Thabit al-Ansari, may Allah be pleased with him, bore
witness to the action of the Prophet even though he was not present at the event.
Khuzaima said, I believe you in that which you tell us of the states of the heavens so
then should I not believe you regarding these matters? When the Prophet heard this
he verified the truthfulness of Khuzaima and gave him the title, Dhu Shahadatain (The
double witness). If a sin was possible by the Prophets then that would mean that the
testification of Khuzaima would not be permitted.
15/17
Know that now that we have finished mentioning the proofs upon the infallibility of
the Prophet we will mention that which proves the infallibility of the angels. This is
proved in four ways:
1. Allah has said in describing the angels,
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They all revere their Lord, high above them, and they do all that They are
commanded. (an-Nahl:50)
This includes all of the angels in performing the commandments and leaving all
prohibitions, because everything which is forbidden to perform is a command to
leave it.
2. Allah has said in describing the angels:
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They are (but) servants raised to honour. They speak not before He speaks, and they act
(in all things) by His command. (al-Ambiya:27)
3. Allah has said:

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They celebrate His praises night and Day, nor do They ever flag or intermit. (Ambiya:20)
16/17
Whoever is characterised in this manner cannot commit a sin.
4. The angels are messenger of Allah for He has said,
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Who made the angels Messengers (Fatir: 3)
Messengers are infallible as Allah has said in their veneration
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Allah knoweth best where (and how) to carry out His mission. (Anam:124)
These are a number of proofs regarding the infallibility of the Prophets and the
infallibility of the angels.
17/17

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Ismat ul-Ambiya - Imam Fakhr ad-Din ar-Razi

The Divine Protection of the Prophets,