“My Lord neither makes a mistake nor does He forget.”(Qur’an;20:52)
Introduction
The perception or the doctrine of human infallibility has played a very dominant role in the history of religions. Generally the founders or preachers of faith, have been exalted to such heights of supernatural infallibility, that with the passage of time they were understood to be divine or incarnated divine. Qur’an being the last message of guidance for the humanity has dealt with this aspect in a way which leaves little doubt or confusion, the Perfection belongs to Allah: “..My Lord neither makes a mistake nor does He forget.”(Qur’an;20:52). Qur’an says: “..the angels celebrate the Praises of their Lord and pray for forgiveness for all beings on earth..”(Qur’an;42:5). “What do the disbelievers think? Shall We treat the Muslims as We treat the guilty?” (Qur’an;68:35). The implication is that, all human beings whether believers or unbelievers are liable to err and sin, God “is full of forgiveness un to men despite all their evildoing”(also Qur’an;13:6 & 10:11). Hence unbelievers if they repent, and believe, Allah will forgive them. Faith in Allah, seeking His guidance and forgiveness will result in His Mercy: “Then those who believe in Allah and hold fast to Him soon will He admit them to Mercy and Grace from Him and guide them to Himself by a straight Way”(Qur’an;4:175). It is mentioned in Sahih Muslims Hadith:1177: “Allah said:….My servants, all of you are liable to err except one whom I guide on the right path, so seek right guidance from Me so that I may direct you to the right path”…. O My servants, you commit error night and day and I am there to pardon your sins, so beg pardon from Me so that I may grant you pardon…”. Allah says: “..I’ll accept their repentance, for I am the Receiver of Repentance, the Merciful.” (Qur’an;2:160). According to Islamic teachings only the children are sinless. The Prophet Muhammad (peace) said, “Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Magainism” (Sahih Al-Bukhari Hadith, 2.440, Narrated by Ibn Shihab). “Therefore, stand firm in your devotion to the upright faith – the nature made by Allah, the one on which mankind is created – and the laws of Nature ordained by Allah cannot be changed. That is the standard of true faith, but most among mankind do not know.”(Qur’an;30:30).
Infallible Priesthood in Abrahamic Faiths
Their priest and rabbis (doctors of law) considered as infallible, made lawful things as unlawful and unlawful things as lawful, and Jews and Christians followed them, hence by doing so they really worshiped them. Allah says: “They take as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were commanded to worship only One God. There is no god but He. Be He glorified from all that they ascribe as partner (unto Him)!” (Qur’an;9:31). The growth of Jewish superstition is shown in the Talmud, and of Christian superstition in the doctrine of papal infallibility and the worship of saints, credited with divine powers in the Roman Catholic Church. Priest worship, and the worship of saints and ascetics is a form of superstition to which men have been prone in all ages. The worship of “lords many and gods many” is not confined only to the Pagans. The deification of the son of Mary is held and still holds in its thrall a large portion of civilized humanity.
It had long been taught that the church, as “the pillar and bulwark of the truth,” could not fall away from the truth of divine revelation and therefore was “indefectible” or even “infallible.” Inerrancy had likewise been claimed for the Bible by both Roman Catholic and Protestant theologians. As the visible head of that church and as the authorized custodian of the Bible, the pope had also been thought to possess a special gift of the Holy Spirit, enabling him to speak definitively on faith and morals. Hence in Roman Catholic theology, the doctrine that the pope, acting as supreme teacher and under certain conditions, cannot err when he teaches in matters of faith or morals. As an element of the broader understanding of the infallibility of the church, this doctrine is based on the belief that the church has been entrusted with the teaching mission of Jesus Christ and that, in view of its mandate from Christ, it will remain faithful to that teaching through the assistance of the Holy Spirit. As such, the doctrine is related to, but distinguishable from, the concept of indefectibility, or the doctrine that the grace promised to the church assures its perseverance until the end of time. The term infallibility was rarely mentioned in the early and medieval church. Critics of the doctrine have pointed to various occasions in the history of the church when popes are said to have taught heretical doctrines, the most notable case being that of Honorius I (625-638), he favoured Monothelitism. He supported a formula proposed by the Byzantine Emperor Heraclius with the design of bringing about a reconciliation between Monothelites and the rest of the Catholic Church. [Link the letter by Prophet Muhammad(Pbuh) to Byzantine Emperor Heraclius, his inclination towards Islam, narrated in Sahih Bukhari]. Honorius I was condemned by the third Council of Constantinople (680-681, the sixth ecumenical council). The definition of the first Vatican Council (1869-70), established amid considerable controversy, states the conditions under which a pope may be said to have spoken infallibly, or ex cathedra (“from his chair” as supreme teacher). It is prerequisite that the pope intend to demand irrevocable assent from the entire church in some aspect of faith or morals. Despite the rarity of recourse to this claim, and despite the emphasis given to the authority of the bishops in the second Vatican Council, the doctrine remained a major obstacle to ecumenical endeavours in the late 20th century and was the subject of controversial discussion even among Roman Catholic theologians (Encyclopedia Britannica). Ellen G White, in his book, ‘The Great Controversy’ writes, “The accession of Roman Church to power marked the beginning of the dark Ages. As her power increased, the darkness deepened. Faith was transferred form Christ, the true foundation, to the Pope of Rome,” (p.52). Thus, church had become infallible and demanded undeserving homage.
Islam is a very simple faith, the majority of Muslims do not believe in the concept of infallible priesthood or religious hierarchy like Catholic or Orthodox Churches and other religions. This is based on the inspiration from Qur’an and Sunnah. Every faithful has direct link with Allah, who is very close to him (Qur’an;50:16). When ever faithfuls call, He listens to their prayers (Qur’an;2:186). Allah forgive sins once believer repents (Qur’an;2:160). No intercessor or intermediary is required. The chain of Prophethood has been closed through divine command, by declaring Muhammad to be the last Prophet and closing his line of inheritance (Qur’an;33:40). With the end of prophethood, the divine revelations, stands closed. Qur’an and Sunnah is available for the guidance of humanity. To achieve this universal mission, Qur’an, the final and complete Book for the guidance of humanity was reveled to the Prophet: “To you, O Muhammad, We have revealed this Book with the truth. It confirms whatever has remained intact in the scriptures which came before it and also to safeguard it. Therefore, judge between people according to Allah’s revelations and do not yield to their vain desires diverging from the truth which has come to you. We have ordained a law and a Way of life for each of you. If Allah wanted He could have made all of you a single nation. But He willed otherwise in order to test you in what He has given you; therefore try to excel one another in good deeds. Ultimately you all shall return to Allah; then He will show you the truth of those matters in which you dispute.”(Qur’an;5:48). Unlike previous scriptures, Allah has Himself taken responsibility to guard and preserve Qur’an against corruption: (Qur’an;15:9).
Muslims as the ‘middle way community’ (Qur’an;2:143) have been appointed as inheritor of Qur’an (Qur’an;35:32). Some believers have to devote themselves to studies of religion, and admonish others (Qur’an;9:122). A band of people should rise to invite to righteousness, enjoin good and forbid evil (Qur’an;3:104). In his farewell address, the Apostle summed up when he said: O’ People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand my words which I convey to you. I leave behind me two things, the Qur’an and my example, the Sunnah and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness oh Allah that I have conveyed your message to your people.” Muslims have been able to create men of knowledge and understanding to spread the message of Islam.
Muslim can lead prayers, which can be performed in a mosque or any where on clean ground, can also perform simple rituals at birth, marriage and death. The religious teachers have special responsibilities in teaching the religious sciences, caution the society in enjoining good and forbidding evil, rendering their expert advice and opinions on new challenges to the government and society. All this should be done peacefully with in the confines of law without threatening peace of society, Allah says: “That House of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the End is (best) for the righteous.”(Qur’an;28:83). The other responsibilities are common to other Muslims as well, like, preaching (da’wah). Islam encompasses social, political, economic, judicial and all spheres of human life, hence the experts in these fields holding authority should perform their functions with in the tenets of Islam. The scholars should assist them. The mushroom growth of bearded Imams (prayer leaders) is due to laxity of Muslims who due to their apathy towards their religious obligations. Their lack of knowledge has left the faith of Islam at the mercy of mostly semiliterate scholars, though some are genuine.
Divine Plan of Creation – Guidance, Choice & Trial
The human infallibility needs to be analyzed in the light of Allah’s ‘Plan of Creation’, Qur’an and the life of Prophet Muhammad (peace be upon him), the greatest human being. Allah says: “(O Muhammad), tell them: “I am but a human being like you; the revelation is sent to me to declare that your God is One God; therefore, whoever hopes to meet his Lord, let him do good deeds and join no other deity in the worship of his Lord.”(Qur’an;18:110). The creation of Man, according to Qur’an is for trial: “Verily We have created Man into (life of) pain, toil and trial. Does he think that none has power over him?”(Qura’n;90:4); “Indeed, We have created man…… so that We may test him. Therefore, We gave him the faculties of hearing and sight. Then We guided him to the Way: Now, it is his choice either to be grateful or to be a disbeliever.” (Qura’n;76:2-3); “We sent an apostle except (to teach) in the language of his (own) people in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power Full of Wisdom” (Qur’an;14:4). “And verily We shall try you till We know those of you who strive hard and the steadfast, and till We test your record.”(Qura’n;47:31). Hence God points out the road to truth, and lets men choose as they will.
Free Will and Accountability
The predestination, reward & punishment are to be understood in the context of the timeless knowledge of Allah, His Power to plan and execute His plans (Qada and Qadar) and limited freedom of choice granted to human by Him. God’s Universal Plan, Qada wa Qadar, is much misunderstood. That Plan is unalterable, and that is His Will. It means that in the spiritual world, there are laws of justice, mercy, grace, penalty, etc. which work as surely as anything known. The great Muslim philosopher Averroës (Ibn Rushd) while commenting on Qada and Qadar says: The human actions depend partly on his own free will and partly on causes outside his control. Man is free to wish and to act in a particular manner, but his will is always restrained and determined by exterior causes. These causes spring from the general laws of nature; God alone knows their sequence. Hence if someone refuses Faith, becomes a rebel, with each step he goes further and further down, and his pace will be accelerated; he will scarcely be able to take spiritual breath, and his recovery, in spite of God’s mercy which man has rejected, will be as difficult as if he had to climb up to the skies. On the other hand, the godly Will find, with each step, the next step easier. Prophet Jesus (peace be upon him) expressed this truth paradoxically: “He that hath, to him shall be given; but he that hath not, from him shall be taken away even that which he hath”(Mark;4:25), “No man can come unto me, except it were given unto him of the Father.”(John:6:65). Hence according to ‘His Design’, human is prone to error, can only be saved through obedience to Allah, seeking His Mercy.
The Human Soul (Nafas) and Infallibility
The Human Soul (Nafas) may be referred as human self or personality as a whole: that is being composed of a physical body and that inexplicable life-essence loosely described as ‘soul’ or “living entity”. Allah says: “Consider the soul (nafas) and Him Who perfected it and inspired it with knowledge of what is wrong for it and what is right for it: indeed successful will be the one who keeps it pure, and indeed failure will be the one who corrupts it!” (Qur’an;91:7-10). “O mankind! Have fear of your Lord, the One who created you from a single soul…”( Qur’an;4:1). Muhammad Asad in his commentary to this verse, explains the meanings of soul: “Out of many meanings attributable to the term nafs-soul, spirit, mind, animate being,, living entity, human being, person, self (in the sense of personal identity), human being, life essence, vital principle, and so forth- Most of the classical commentators choose “human being”, and assume that it refers here to Adam. Muhammad ‘Abduh, however rejects this interpretation (Manar IV, 323 ff) and gives, instead his preference to “humankind” inasmuch as this term stresses the common origin and brotherhood of the human race (which undoubtedly, is the purport of the above verse) without, at the same time, unwarrantably tying it to the Biblical account of the creation of Adam and Eve.
Three states or stages of the development of the human soul (Nafas)
The Muslim scholars postulate three states or stages of the development of the human soul (Nafas): Firstly; Nafas Ammara (Qur’an;22:53), the impulses which often conflict with what the intellect regards as moral good, hence making man ‘Prone to Evil’. It is the ‘Unregenerate Human Soul’, that seeks its satisfaction in the lower earthly desires, if not checked and controlled, will lead to perdition; Secondly; Nafs Lawwama (Qur’an;75:2), which feels ‘Conscious of Evil’, may be compared to Conscience, except that in English usage Conscience is a faculty and not a stage in spiritual development. Nafs Lawwama, the self-reproaching soul that feels conscious of sin and resists evil, asks for Allah’s grace and pardon after repentance and tries to amend; hopes to reach salvation; Thirdly; Nafs Mutmainnah (Qur’an;89:27), the ‘Righteous Soul’ or ‘Fully Satisfied Soul’, the highest stage of all, when it achieves full rest and satisfaction. The righteous enter into their inheritance and receive their welcome with a title that suggests freedom from all pain, sorrow, doubt, struggle, disappointment, passion, and even further desire; at rest, in peace; in a state of complete satisfaction. In Muslim theology, this stage of the soul is the final stage of bliss. Allah says to Nafs Mutmainnah: “Return to your Lord, well pleased with Him and well-pleasing to Him. Join My servants, and enter My paradise.”(Qur’an;89:28-30).
The Special Knowledge of Prophets
The prophets are chosen human beings, who are guided, given special knowledge and granted special exalted status by Allah: “He (alone) knows the Unseen nor Does He make any one acquainted with His Mysteries, except to the Messenger whom He may choose for that purpose, and then He appoints guards, who march before him and behind him, so that He may know that they have indeed delivered the messages of their Lord. He also encompasses all their surroundings and keeps a count of each and everything.”.” (Qur’an;72:26-27). They are bestowed with knowledge of certainty, there are three types; ilmul yaqin, certainty by reasoning or inference, or certainty of mind (Qur’an;102:5-6), ‘ain-ul-yaqin, certainty by personal inspection.(Qur’an;102:7), haqq-il-yaqin, truth of assured certainty.”(Qur’an;69:51). Allah says: “We showed Abraham the kingdom of the heavens and the earth , as We show you with examples from nature, so he became one of the firm believers.” (Qur’an;6:75). Prophet Muhammad (peace be upon him) was also shown the His signs and heavens through night journey commonly known as Mairaj. (Qur’an;17:1). Due to this special knowledge of certainty the Apostles are very firm in their faith. However they continue to remain human and operate within the ambit of divine laws governing the conduct of human being, although Allah is kind to them, ever ready to help and forgive. The freedom of choice, to overcome the temptations of soul and trials further exalt their status. Allah extends His favour to them, as they pray to Him as His humble servants. In their day to day life, as human, at times they do err, but Allah protects them from evil and forgive their errors (as they are not angels). Nevertheless complete divine protection is provided in delivery of Revelations and in conveyance of true message of Allah. They can not commit any error in the masters of Din (faith) (Qur’an; 53:3-6, 72:26-28, 56:76-80, 15:9, 36:21, 7:158).
Apostles and Nafs
The Messengers of God, though His chosen servants are also prone to the influence of soul (Nafs). This is supported through the example of Prophet Joseph in Qur’an: “Indeed in the story of Joseph and his brothers, there are signs for Seekers (after Truth)”(Qur’an;12:7). Prophet Joseph (Yusaf) (peace be upon him), went through the trial, he came out successful with the Mercy of God:“(Joseph said) Not that I am free from sin – man’s soul is prone to evil (nafs la- ‘ammaarah), except the one to whom my Lord has shown mercy, certainly my Lord is Forgiving,”(Qur’an;12:53). The wife of Egyptian master of Joseph, tried to seduce him. She was overwhelmed by passion, and his plea had no effect on her. It is narrated: “She (wife of Egyptian master of Joseph) advanced (with passion) toward him (Joseph), and he would have advanced towards her had he not seen a sign from his Lord. Thus did We shielded him from indecency and immodesty, for he was one of Our chosen, sincere servants.” (Qur’an;12:24). Joseph (peace be upon him) was human after all, and her passionate love and her beauty placed a great temptation in his path. But Joseph had a sure refuge, his faith in Allah. His spiritual eyes saw something that her eyes, blinded by passion, did not see. She thought no one could see them when the doors were closed. Joseph knew that Allah is All Seeing, All Hearing. That made him strong and proof against temptation. Man can only try, with his free will like Joseph, to be true and sincere; Allah will purify and save him from all that is wrong. Again in the second attempt once the ladies of City’s elite were invited by the wife of his master: “He (Joseph) said: “O my Lord! I would rather go to prison than that to which they (ladies of City’s elite) invite me; and unless You ward off their cunning snare from me, I may, in my youthful folly, feel inclined towards them and become one of the ignorant.” (Qur’an;12:33). Like a true Prophet of Allah, Joseph took refuge in Allah. He understands that humans have been created weak by nature. (Qur’an;4:28). He did not put his own strength against the whole assault of evil. He relied on Allah to turn evil away from him, and praised Him alone for success in his fight. It is only the ignorant who do not know man’s weakness and Allah’s strength!
Temptations
The request of Satan for permission to seduce humanity except the sincere devotees of Allah was granted by Allah (Qur’an;15:39-41). It is evident from the story of Joseph, that even the chosen people like Messengers of God are not free from the evil temptations of Nafs Ammara, unless they seek mercy from Allah. This is in line with the Divine laws, governing the human conduct in this life. He has endowed human with intellect and guidance, they are free to choose between good and evil. Allah does not thrust or force goodness upon some one, basing on the race or blood links: “Remember that when Abraham was tested by his Lord with certain commands, he fulfilled them. God said: “Surely, I will make you the leader of mankind.” “What about my offspring?” Asked Abraham. “My Covenant,” said Allah, “will not apply to the evil doers.”(Qur’an;2:124). Jesus was tempted by Satan: “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.”(Mathew;4:1).“Again, the devil took him (Jesus) to a very high mountain, and showed him all the kingdoms of the world and the glory of them; and he said to him, “All these I will give you, if you will fall down and worship me.” Then Jesus said to him, “Be gone, Satan! for it is written, `You shall worship the Lord your God and him only shall you serve. Then the devil left him, and behold, angels came and ministered to him.”(Mathew;4:8-11).
The Biblical account of the lives of Prophets, Noah (Genesis: Chapter; 5-15, 9:20-27), Prophet Lot (Genesis;19:30-38), Prophet David, (2 Samuel;11:4, 11:6-25, 6:20), Prophet Solomon (1 Kings 1-11 and 2 Chronicles 1-9) is full of distortions to the extent of blasphemous narratives of character assassination which have been usually incorporated by the Israelites to degrade most of the pious messengers and prophets of God. The other extreme is by exalting Prophet Jesus to the level of divinity and son of God, which he never claimed (Acts; 2:22, Mathew;5:17-20). It is Islam alone which maintains the balance, keeping the prophets at highest exalted place but within limits of humanity (Qur’an;21:8, 18:110, 11:31, 3:144, 2:136, 42:13 , 17:3, 14:47 & 2:253).
Trial and Errors
The first human and Prophet Adam (peace be upon him) made the mistake of eating forbidden plant: “Later on Adam repented and his Lord chose him, accepted his repentance and gave him guidance,”(Qur’an;20:122). Prophet Abraham (peace be upon him) was tested, but his desire for offspring was conditionally declined: “Remember that when Abraham was tested by his Lord with certain commands, he fulfilled them. Allah said: “Surely, I will make you the leader of mankind.” “What about my offspring?” Asked Abraham. “My pledge,” said Allah, “will not apply to the evil doers.”(Qur’an;2:124).
Prophet Noah (peace be upon him) prayed to Allah for safety of his family from the floods: “Before them Noah prayed to Us, We accepted his prayer and delivered him and his family from the great calamity.”(Qur’an;21:76). “Nuh called out to his Lord saying: “O my Lord! My son is of my family, and surely Your promise is true and You are the most just of all Judges!” Allah replied: “O Nuh! In fact he is not of your family; for he is not of righteous conduct. So do not ask Me anything of which you have no knowledge! I admonish you, lest you become one of the ignorant!” Nuh said: “My Lord! I seek refuge in You for asking You that of which I have no knowledge; and unless You forgive me and have mercy on me, I shall surely be lost!”(Qur’an;11:45-47).
It is narrated in Sahih Al Bukhari Hadith 3.420 & 4.578, that Abraham did not tell a lie except on three occasions. Twice for the sake of Allah when he said, “I am sick,” and he said, “(I have not done this but) the big idol has done it.” The third was when Abraham and Sarah were going on a journey Abraham, to save from tyrant ruler he mentioned Sara as his sister. Abraham appears as both a man of great spiritual depth and strength and a person with common human weaknesses and needs (Geneses;20:2). Among Children of Israel Prophet Moses (peace be upon him) is one of highly respected Messenger of God. He life is full of trials: “Then he (Moses) prayed: “O my Lord! I have indeed wronged my soul (by killing Egyptian), please forgive me.” So Allah forgave him, surely He is the Forgiving, the Merciful. Moses promised: “O my Lord! After this favor that You have bestowed on me, I shall never be a helping hand to the criminals.”(Qur’an;28:16-17). “When Moses came back to his people angry and grieved he said: “evil (worship of golden calf statue) it is that ye have done in my place in my absence: did ye make haste to bring on the judgment of your Lord?” He put down the tablets seized his brother by (the hair of) his head and dragged him to him. Aaron said: “son of my mother! the people did indeed reckon me as naught and went near to slaying me! make not the enemies rejoice over my misfortune nor count thou me amongst the people of sin.” Moses prayed: “O my Lord! forgive me and my brother! admit us to Thy mercy! for Thou art the Most Merciful of those who sow mercy!”(Qur’an;7:150-151). “He (Khizar) said: “Didn’t I say that you would not manage to have patience with me? Moses said: “Pardon my forgetfulness, do not be angry with me on account of this mistake.”(Qur’an;18:73)
Prophet David (peace be upon him) was, apart being the apostle, was a just king. Judged by the highest standard of those nearest to Allah, the thought of self-pride and self-righteousness had to be washed off from him by his own act of self-realisation and repentance. This was freely accepted by Allah: “(David) said: “He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the Partners (in business) who wrong each other: not so do those who believe and work deeds of righteousness and how few are they?”… And David gathered that We had tried him: he asked forgiveness of his Lord fell down bowing (in prostration) and turned (to Allah in repentance). So We forgave him this (lapse): he enjoyed indeed a Near Approach to Us and a beautiful place of (final) Return.”(Qur’an;38:24-25). “Behold, We also put Sulaiman to test and placed a mere body on his throne, then he turned to Us in repentance, and said “O Lord! Forgive me and grant me a kingdom similar of which may not be given to anyone after me. Surely You are the real Giver.”(Qur’an;38:34-35). “We blessed Jonah (Younus), when he departed in anger, thinking We would not take him to task for this, but later he prayed to Us from the depths of darkness, “There is no god but You, glory be to You! Indeed I was the one who committed wrong.” We accepted his prayer and delivered him from distress; thus do We deliver the believers.”(Qur’an;21:87-88).
According to Sahih Al-Bukhari Hadith, Volume; 9, Hadith; 532C, narrated by Anas: The Prophet (peace be upon him) said, “The believers will be kept (waiting) on the Day of Resurrection so long that they will become worried and say, ‘Let us ask somebody to intercede for us with our Lord so that He may relieve us from our place.’ Then they will go to Adam and say, ‘You are Adam, the father of the people. Allah created you with His Own Hand and made you reside in His Paradise and ordered His angels to prostrate before you, and taught you the names of all things will you intercede for us with your Lord so that He may relieve us from this place of ours? Adam will say, ‘I am not fit for this undertaking.’ He will mention his mistakes he had committed, i.e., his eating off the tree though he had been forbidden to do so. He will add, ‘Go to Noah, the first prophet sent by Allah to the people of the Earth.’ The people will go to Noah who will say, ‘I am not fit for this undertaking.’ He will mention his mistake which he had done, i.e., his asking his Lord without knowledge. He will say (to them), ‘Go to Abraham, (Khalil Ar-Rahman).’ They will go to Abraham who will say, ‘I am not fit for this undertaking.’ He would mention three words by which he told a lie, and say (to them), ‘Go to Moses, a slave whom Allah gave the Torah and spoke to, directly and brought near Him, for conversation.’ They will go to Moses who will say, ‘I am not fit for this undertaking.’ He will mention the mistake he made, i.e., killing a person, and will say (to them), ‘Go to Jesus, Allah’s slave and His Apostle, and a soul created by Him and His Word.’ (Be: And it was.) They will go to Jesus who will say, ‘I am not fit for this undertaking but you’d better go to Muhammad, the slave whose past and future sins have been forgiven by Allah.’ So they will come to me, and I will ask my Lord’s permission to enter His House and then I will be permitted…(Sahih Al-Bukhari Hadith: Hadith 9.532C). Hence no human can claim to be sinless or infallible, one has to seek His blessings and Mercy by being His obedient servant, He is most forgiving most gracious: “My Lord neither makes a mistake nor does He forget.”(Qur’an;20:52).
The Great Human & Messenger of God are Not God
The absolute Perfection and Infallibility can only be attributed to Allah: “Allah is He, besides Whom there is no god, the Sovereign Lord, the Holy, the Giver of peace, the Granter of security, the Guardian, the Almighty, the Irresistible, the Supreme: Glory be to Allah! from all that they ascribe as partner (unto Him).” (Qur’an;59:23). As far as Revelation is concerned, it is form Him, Allah says: “nor does he (Muhammad) speak out of his own desire. This (Qur’an) is but an inspired revelation. He is being taught by one who is mighty, powerful (angel Gabriel); the one free from defects who became stable in the view.” (Qur’an;53:3-6). Allah has also guaranteed the protection of Revelation: “Indeed, We sent down the message and We will guard it (from corruption)” (Qur’an;15:9). “..He appoints guards, who march before him and behind him, so that He may know that they have indeed delivered the messages of their Lord..”(72:26-28). The purity of the text of the Qur’an through fourteen centuries is a foretaste of the eternal care with which Allah’s Truth is guarded through all ages. All corruptions, inventions, and accretions pass away, but Allah’s pure and holy Truth will never suffer eclipse even though the whole world mocked at it and were bent on destroying it. Hence it can be stated without that the Qur’an is infallible word of God.
Some Aspects of Prophet Muhammad (Peace be upon him)
The created human beings, even most exalted can not be totally free from human limitations, which are part of human nature. A Prophet is a messenger of God, not God, and as a human he may have his own opinion in worldly, non religious matters. Hence worldly matters are left to personal discretion of Apostle, some incidents from the life of Prophet Muhammad (peace be upon him), recorded in Qur’an and Hadith:
Grafting of Date Palm Trees
Prophet Muhammad (peace be upon him), used his discretion and expressed his opinion on many ordinary matters and even changed his opinion on advice of his companions. It has been narrated Rafi’ ibn Khadij: Allah’s Messenger (peace be upon him) came to Medina and the people had been grafting the trees. He said: What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to the Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, (or; when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious. Hadith Number:1099) and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being…(Sahih Muslim Hadith Number:1100).
Selection of Camp Site at Badar
In the battle of Badr, the Prophet (peace be upon him), chose a place for the Muslim army to encamp. That place was not suitable from the strategic point of view. One of his companions asked him: “Messenger of Allah, has this place where you have encamped been chosen for you by Allah, or is it your personal choice?” When the Prophet (peace be upon him), informed him that it was his personal opinion, the man advised the Prophet (peace be upon him), to move the encampment to another place, explaining his rationale. The Prophet (peace be upon him), found his advice to be logical, hence ordered to relocate the troops accordingly.
Prisoners of War at Badar
Victorious Muslims took seventy captives at the battle of Badr. After mutual council, it was decided to release them for ransom. This resulted in harsh Divine response recorded in Qur’an: “It is not fit for a Prophet that he should take prisoners of war until he has thoroughly subdued the land. Do you, (O followers of Muhammad), desire the temporal goods of this world? While Allah desires for you the hereafter? Allah is Mighty, Wise. Had there not been a previous sanction from Allah to take ransom, you should have been sternly punished for what you have taken.” (Qur’an;8:67-68).While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved. At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Leader to exercise his discretion as to the time when it was safe to release them, and whether the release should be free or on parole or on a fine by way of punishment. Destruction and slaughter, however repugnant to a gentle soul like that of Muhammad (peace be upon him), were inevitable where evil tried to suppress the good. Even Jesus, whose mission was more limited, had to say: “Think not that I am come to send peace on earth: I came not to send peace but a sword.” (Mathew;10:34).
Invoking God’s Curse Upon Pagans at Uhud
As recorded in several authentic Traditions, the Prophet invoked, during the battle of Uhud, God’s curse upon the leaders of the pagan Quraish (Bukhari, Tirmidhi, Nasa’i and Ahmad ibn Hanbal); and when he lay on the ground severally injured, he exclaimed, “How could those people prosper after having done this to their prophet, who but invites them to (acknowledge) their Sustainer?” – whereupon these verses were revealed (Muslim and Ibn Hanbal): “O Prophet (Muhammad), you have no authority to decide the affair; it is up to Allah whether He pardon or punish them since they are wrongdoers. To Allah belongs all that is in the Heavens and in the earth. He pardons whom He pleases and punishes whom He pleases. Allah is Forgiving, Merciful.”(Qur’an;3:128-129).
Grant of Exemption from Tabuk Expedition
In 631 CE, the Byzantines threat was reported in the north, Prophet (peace be upon him) marched towards Tabuk with a force of 30,000 volunteers. The weather was very hot and the crop was also ripe at Medina, many people requested the Apostle for exemption with flimsy excuses, which he granted due to his kind nature, then it was revealed: “Allah forgives you! But why did you (O Muhammad) gave them leave to stay behind? (You yourself should have not given them leave) so that it would have become clear which of them spoke the truth and which of them invented false excuses.”(Qur’an;9:43).
Ignoring The Blind Man
Once some big chiefs of Makkah were sitting in the Holy Prophet’s assembly and he was earnestly engaged in trying to persuade them to accept Islam. At that very point, a blind man, named Ibn Umm Maktum, approached him to seek explanation of some point concerning Islam. The Holy Prophet (upon whom be peace) disliked his interruption and ignored him. Thereupon Allah revealed: “The (Prophet) frowned and turned away. Because there came to him the blind man (interrupting). But what could tell thee but that perchance he might Grow (in spiritual understanding)? Or that he might receive admonition and the teaching might profit him? (Qur’an;80:1-4).
Making Lawful as Unlawful for Himself
At another occasion, the Apostle, made a thing unlawful for himself only to please his wives, which Allah had declared lawful. Allah severely reproved of their errors: “O Prophet! Why do you make something unlawful, which Allah has made lawful to you in seeking to please your wives? Allah is Forgiving, Merciful.”(Qur’an;66:1). The wives of the Prophet whom Allah Himself has declared as mothers of the faithful; worthy of the highest esteem and honor. The criticism of the Prophet and the administration of the warning to his wives was made not secretly but included in the Book, which the entire humanity, specially the Mulims have to read and recite forever. Obviously, the intention of making mention of this and other instances mentioned above, in the Book of Allah was not, nor could it have been, that Allah wanted to degrade His Apostle and the Mothers of the Faithful in the eyes of the believer. It is also obvious that no Muslim has lost respect for them after reading this in Qur’an.
Forgiveness of Past & Future Sins
Allah says: “(O’ Apostle) Therefore, you should know that there is no god but Allah; implore Him to forgive your sins and to forgive the believing men and believing women; ..(Qur’an;47:19). Jesus Christ said: “Why do you call me good?” Jesus answered. “No one is good—except God alone.(Luke 18:19). Allah says: “That Allah may forgive (O Muhammad) your past as well as your future sins, and may perfect His blessings upon you, and keep you on the Right Way,”(Qur’an;48:2). Narrated Aisha: The Prophet used to offer prayer at night (for such a long time) that his feet used to crack. I said, “O Allah’s Apostle! Why do you do it since Allah has forgiven you your faults of the past and those to follow?” He said, “Shouldn’t I love to be a thankful slave (of Allah)?”…(Sahih Al Bukhari Hadith:6.361). Forgiveness of past and future sins indicate elliptically that freedom from faults is an exclusive prerogative of God, and that every human being, however exalted, is bound to err on occasion. Allah Himself has enjoined the reverence and respect of the Prophet, as a necessary part of the faith of His servants. It is evident that the respect of the Prophet has not been enjoined because he is infallible, but because he is a perfect representative of Divine Will, and Allah has not permitted any of his errors to pass unnoticed. This gives the satisfaction that the noble pattern of life left by the Prophet wholly and fully represents the Will of Allah. These incidences mentioned above, according to normal ordinary human standards may not be considered as sins. While the actual purpose of their narration is best known to Allah, it may however be reasonable to assume that considering the very high position of the Last Messenger of Allah, there might have been considerations to emphasize the human aspect of the Apostle leaving no doubt about it, so that no one should dare to repeat the blasphemous error done with the Prophet Jesus (peace be upon him), by most of his so called followers.
Prophets – Men of Exemplary Conduct
The Muslim scholars are unanimous that Allah has protected His prophets and messengers against committing any grave sin, either before or after their Prophethood. The overwhelming majority of scholars also agree that all prophets and messengers have been also protected against committing any trivial sin, although such sins do not affect their honorable positions or detract from their honor. Allah has made prophets, men of exemplary conduct, thus He directs the believers to follow their example in always avoiding anything, which is unbecoming of a man of the highest moral standards. It is well known that the Prophet (peace be upon him), never committed a sin and that he had never made a mistake as far as religious teachings are concerned.
Infallible Guidance
Allah has sent the infallible guidance embodied in the Qur’an, which was conveyed to the people through Prophet Muhammad (peace be upon him). Allah says: “He Alone knows the unseen. He does not reveal His secrets to anyone except to the Messenger whom He may choose for that purpose, and then He appoints guards, who march before him and behind him, so that He may know that they have indeed delivered the messages of their Lord. He also encompasses all their surroundings and keeps a count of each and everything.” (Quran;72:26-28). “and it is indeed a mighty oath if you but knew it, that this is indeed a Glorious Qur’an, inscribed in a well-guarded Book, which none can touch except the purified (angels): a revelation from the Lord of the worlds.”(56:76-80). Allah also took responsibility to ensure that, the Prophet (peace be upon him) does not forget Qur’an: “By degrees shall We teach thee to declare (the Message) so thou shalt not forget”(87:6). Moreover He has taken the responsibility to guard it against corruption: “Indeed, We sent down the message and We will guard it” (Qur’an;15:9). Allah referring to the prophets, says in Qur’an: “Follow the ones who ask no reward of you and are rightly guided.”(Qur’an;36:21); “Follow him (Muhammad) so that you may be rightly guided.” (Qur’an;7:158). Islam abolished the priesthood which previously, in case of People of the Book, had no only resulted in the corruption of the divine scripture but distortion of the Divine message. (Qur’an;5:44,63, 61:6, 9:31). Hence there is no priesthood or chosen people of special race or group in Islam: “Among those whom We have created, there are some people who guide others with the truth and establish justice therewith.”(Qur’an;7:181). After the Prophet, Muslim Ummah has been chosen by Allah as inheritor of Qur’an for the guidance of mankind (Qur’an;35:32), and to be witness against them (Qur’an;2:143). The scholarship is encouraged (Qur’an;9:122), to invite the people towards righteousness, to enjoin good and forbid evil (Qur’an;3:104, 22:41). The history is witness to fact that the Muslim scholars as well as common Muslims have met these responsibilities according to their capabilities (intellectual, financial, physical etc) and carried the message of Islam all over the world.
After the last Prophet (Pbuh), Quran and Sunnah is available as source of guidance to the Muslims till eternity. The Scholars have to guide the Muslims within the parameters and spirit of Quran and Sunnah. There is no divinely appointed authority or priesthood in Islam. There have always been great scholars in every period which undertook this task, they were highly revered by Muslims. However some Muslim groups believe that there must be an infallible, divinely appointed guide, in every place and time, which preserves the religion exactly as it was revealed by the Prophet Muhammad (peace be upon him). The person who bears the duty of guarding and preserving the Divine message after it is revealed and is chosen by God for this function is called the Imam, in the same way that the person who bears the prophetic spirit and has the function of receiving Divine injunctions and laws from God is called the Prophet. They believe that it is possible for the Imamate and Prophecy (Nubuwwat) either to be joined in one person or to be separate. The twelve Imams consist of Ali ibn Abi Talib and his eleven descendants who were chosen to the Imamate one after another. They being chosen and from the household of Prophet (peace be upon him) are considered as infallible.
While some other Muslims following Sufi orders follow the Pir or Peer a title for a Sufi master. They are also referred to as a Hazrat or Shaikh, which is Arabic for Old Man. The title is often translated into English as “saint” and could be interpreted as “Elder”. In Sufism a Pir’s role is to be like a spiritual guide and instruct his disciples on the Sufi path. Other words that refer to a Pir include, Murshid (meaning “guide” or “teacher”), Sheikh and Sarkar (Persian/Hindi/Urdu word meaning Master, Lord). Many Shaykhs of Tasawwuf are also ulema of high repute and great awliyah (saints). There are unscrupulous people who deceive the simple people by pretending to be a Pir or Awliyah (Wali).
Though the roots of the concepts of Imam, Pir, Awliyah are claimed to be linked with the Islamic traditions, majority of scholars do not agree. The debate should remain within the bounds of fundamentals of Islam, avoiding sectarianism and disunity of Muslim Ummah. There are four main aspects in the concept of “leader, guide”, which need to be looked in to: Firstly; the ‘infallible’ (Arabic: Masoom), Secondly, the ‘membership’ of the household of Prophet Muhammad (peace be upon him) and Thirdly, ‘the divinely appointed guide’.
The human infallibility; according to Oxford dictionary, infallible means; error-free, unerring, unfailing, faultless, flawless, impeccable, unimpeachable, perfect. Once applied to a human, it is meant that the person is free from any error, totally perfect. There is human tendency to exalt some respectable people, either due to their piety, knowledge or relationship with some exalted figure to the level of infallibility out of sheer love and reverence. In historic perspective it is observed that this has resulted in to practices, totally against the monotheism (Tawhid), central to the faith of Prophet Abraham (Pbuh), the Islam. The most glaring example is of Prophet Jesus (peace be upon him), who has been made to be called as Son of God, sharing divinity in Trinity, in contravention to his teachings and preaching.
Review
According to Abdullah Yousuf Ali; Mere idea of a separate order of infallible priesthood, to stand between Allah and man and be the exclusive repository of Allah’s secrets is derogatory to the goodness and all-pervading grace of Allah. With the end of line of Prophethood through last Prophet Muhammad (peace be upon him), the process of divine inspiration through Revelations has ended. Qur’an, the last book of guidance is protected by Allah, is available to humanity in its original form, along with Sunnah of Prophet. Allah says: “This Qur’an is revealed in Arabic, which is free from any flaw, so that they may learn to be righteous.” (Qur’an;39:28), “Praise be to Allah Who has revealed the Book to His servant and did not make it complicated. It is straightforward so that He may warn about the terrible punishment for the unbelievers from Him and give good news to the believers who do good deeds that they shall have a goodly reward,”(Qur’an;18:1-2). Muslims continue to have successfully lived up to the divine trust bestowed upon them as inheritor of Qur’an collectively, without any infallible priesthood. Muslims highly revere the members of Household of Prophet due to their knowledge, piety, contributions and sacrifices rendered for the cause of Islam. Infallibility is the virtue, which is the sole prerogative of Allah and His word: “..He neither makes a mistake nor does He forget.” (Qur’an;20:52).
The Household of The Prophet (Peace Be Upon Him)
“..Be regular in prayer, and pay the poor due, and obey Allah and His messenger. Allah’s wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing.”(Qur’an;33:33). There is some difference of opinion among two main branches of Islam about the members of the household of Prophet (Ahl-al-Bayt) mentioned at Chapter 33 (Ahzab), verse 33 of Qur’an. The majority of the scholars are of the opinion that basically the Household of Prophet (Ahl-al-Bayt) include his wives and children, according to normal meanings of Arabic word Ahl-al-Bayt as mentioned in Qur’an and the meanings according to Arabic language. According to some traditions, however the Prophet (peace be upn him) also added his beloved daughter Fatima, son in law and cousin Ali ibn Abi Talib, their sons Hasan and Hussain (may Allah be pleased be with them all) among the Household of Propeht (Ahl-al-Bayt). The difference is in defining the Household of Propeht (Ahl-al-Bayt) to only include his daughter Fatima, son in law and couson Ali ibn Abi Talib, their sons Hasan and Hussain (may Allah be pleased be with them all), while excluding some other family members i.e. the wives of Propeht (Pbuh). This difference of opinion is being looked in to with the light of Qur’an and Traditions. . There are arguments to support such a belief, however majority of Muslims [over 85%] opine differently, many among them asked me to explain the rationale, which is presented here. It must be kept in view that it is not aimed to condemn or reject any particular point of view. Everyone has the freedom of belief, which should be respected.
The People of The House Hold (Ahl-al-Bayt)
Internal Evidence from Qur’an
All the renowned scholars agree that the best and authentic explanation of any word is the one found with in Qur’an. In Arabic language word ‘Ahl-al-Bayt’ (literary meaning: people of the house) is a polite form of addressing the wife and members of the family specially the wives. This word ‘Ahl-al-Bayt’ (people of household) has been used at three places in Qur’an; firstly for Sarah, the wife of Prophet Abraham (peace be upon him), secondly, for the mother of Moses and thirdly, for the wives of Prophet Muhammad (peace be upon him) in Qur’an: “They (angels) said (to Sarah): “Dost thou wonder at Allah’s decree? The grace of Allah and His blessings on you O ye People of The House! (‘Ahl-al-Bayt’) for He is indeed worthy of all praise full of all glory!”(Qur’an;11:73). “And we ordained that He (infant Moses) refused suck at first, until (his sister came up and) said: “Shall I point out to you the people of a House (Ahl-al-Bayt) that will nourish and bring Him up for you and be sincerely attached to him?”(Qur’an;28:12).
The Discourse & Context
In the discourse Allah says: “O wives of the Prophet! (yaa nisaa’ an- nabey) You are not like the other women: if you fear Allah, then you should not be complacent while talking to the men who are not closely related to you, lest the one in whose heart is a disease may thereby be encouraged, and speak using suitable good words. And stay quietly In your houses, and make not a dazzling display, like that of the (women of) former times of Ignorance; and establish regular prayer, and give regular charity; and obey Allah and His Messenger. and Allah only wishes to remove all abomination from you, ye members of the (Prophet’s) household (Ahl-al-Bayt), and to make you pure and spotless. Remember the revelations of Allah and wise sayings which are recited in your homes, surely Allah is aware of even the finest mysteries.”(Qur’an;33:32-34). It is evident from the discourse that the wives of the Prophet are being addressed here.
This is further accentuated, by reading verse 33:33 in its context, i.e. connecting with a preceding (33:32) and following (33:34) verses. It becomes absolutely clear from the Discourse and context that, in verse (33:33), Qur’an is referring to the wives of Prophet Muhammad (peace be upon him) as ‘Ahl-al-Bayt’ . The high status of the wives of Apostle have been emphasized earlier in same chapter: “The Prophet is closer to the believers than their own selves and his wives are as their mothers..”(Qur’an;33:6). No one, including the Apostle has the authority to change the words of God: “O Prophet! Recite what has been revealed to you from the Book of your Lord: no one is authorized to change His Words and if you dare to make any change, you will find no refuge to protect you from Him.” (Qur’an;18:27). Hence form the internal evidence from Qur’an, it is established without any doubt that the word ‘Ahl-al-Bayt’ (people of the house) here means the wives of Prophet.
External Evidence-Tradition
However once verses 33:33 is read in the light of the narrative of Umme Salama; ‘Ahl-al-Bayt’, in addition to his wives, also include his daughter, Fatima, his cousin and son-in-law Ali and his grandsons (children of Fatima and Ali), Hasan and Husain. It is also supported by Hazrat Aisha (may Allah be pleased with her) who narrated: “Allah’s Apostle (peace be upon him) went out one morning wearing a striped cloak of the black camel’s hair that there came Hasan ibn Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came Ali and he also took him under it and then said: Allah only desires to take away any un-cleanliness (rijsa) from you, O people of the household ‘Ahl-al-Bayt’, and purify you (thorough purifying) (wa yu-tahirakum tathira) (Qur’an:33:33)”. (Sahih Muslim Hadith Number:1118). In another narration it is mentioned that, Ayesha asked the Apostle that she was also part of ‘Ahl-al-Bayt’, (hence be taken under the cloak) the Prophet asked her to remain away as she is already part of it. Not taking Aish’a and Umme Salma under the cloak, which covered four family members does not imply that the Prophet excluded them from his Household (‘Ahl-al-Bayt’). He did not put them under the cloak, because the wives are already part of his Household (‘Ahl-al-Bayt’), addressed by Qur’an as such. However to thwart any misunderstanding about four other family members not mentioned in Qur’an the Prophet felt the need to emphasize this aspect which was not required for the his wives.
Commentary by Ibn Kathir
Ibn Kathir, has narrated many conflicting traditions about this verse. According to some traditions the wives of Prophet are included in the Ahl-eBait (Household), while in others, in addition to the wives of the Prophet, his daughter Fatima, Ali, grandsons Hasan and Hussain (r.a) has also been added, while some are vague. According to the tradition attributed to Zaid bin Arqam even the close relatives of the Prophet, prohibited to accept charity (sadaqah) like descendants of Aquil, Jafar and Abbas are also part of ‘Ahl-al-Bayt’. One tradition is narrated by Abudawood Ami Nasi bin Haris, a lier (kazz’ab) so his tradition is considered as weak (gharib). Wasila bin Asq’a narrates that the Prophet also accepted his request to include him among Ahl-e-Bait. Akrama had been announcing in the markets that verse 33:33 was revealed about wives of the Prophet (Ibn e Jarir), he even challenged for open debate (mubahila) on this point. After considering all traditions, Ibn Kathir summed up that: Any one blessed with the light of inner spiritual heights and well versed in pondering over Qur’an, will at a glance understand that the wives of the Prophet are included (in verse 33:33) without any doubt because the Discourse from the beginning of the verse, is about the wives of the Prophet. This is the reason that in the next verse Allah says, in continuation: “Remember the revelations of Allah and wise sayings which are recited in your homes, surely Allah is aware of even the finest mysteries”(Qur’an;33:34). The wives of Prophet have special unique honor, not shared by any one else that; the blessings of Allah and Revelations were revealed in their houses. Among them specially the The Mother of the Faithfuls, Ayesha Siddiqah has the highest honor and distinction, the Revelilton did not come at the bed of any woman except her bed as mentioned in the Traditions. She was the only wife of the Prophet who was a maiden before her marriage with the Prophet. Her bed was for none except the Prophet, so she was fully entitled for this great honor. However since the wives of Prophet are part of ‘Ahl-al-Bayt’ , the other close relatives of the Prophet as mentioned in the Traditions of the ‘Cloak’ are also included in ‘Ahl-al-Bayt’. Allah selected them to be the wives for the Prophet with His full Knowledge;“Allah is aware of even the finest mysteries.
Significance of Household of the Prophet
There is special significance about the Household of the Prophet (peace be upon him). Ali, the cousin and son in law of Prophet was very also his close associate, the first among the children to accept Islam. Besides being fourth Rightly Guided Caliph, his services to the Prophet and Islam are numerous. Fatima was the beloved daughter of Prophet, her sons Hassan and Husain besides loving grandsons of Apostle rendered great services to Islam. The position of the Consorts of Purity (azwaj mutahirat), the wives of the holy Prophet is very special. They were not like ordinary women, nor was their marriage an ordinary marriage, in which only personal or social considerations enter, Allah says: “The Prophet is closer to the believers than their own selves and his wives are as their mothers..”(Qur’an;33:6). They as mothers of believer (Ummahat ul Momineen) had a special position and special responsibilities, in the matter of guiding and instructing women who came into the fold of Islam. Islam is a Way of Life, and the Muslims are a family: women have as much place in Islam as men, and their intimate instruction must obviously be through women. While they were to be kind and gentle to all, they were to be guarded on account of their special position lest people might misunderstand or take advantage of their kindness. All the Consorts in their high position had to work and assist as Mothers of the Ummah. Theirs were not idle lives, like those of Odalisques, either for their own pleasure or the pleasure of their husband.
Opposing Views
The scholars who disagree give three reasons for excluding the wives of the Prophet from the Ahl-ul-Bait in verse 33:33. Firstly, that the narration is taken as an indication that only those who entered under the cloak were those who were purified (not indicated in verse 33:33). Secondly it is argued that verse 33:33, cannot refer to wives of the Prophet, especially ‘Aisha (r.a). ‘Aisha (r.a), for example, was known to be infrequent mensuration, and yet mensuration is clearly an impurity. Thirdly, her participation in war against 4th Caliph Ali ibn Abi Talib would also indicate that she was not part of this select group, since it is impossible for both (Ali and Ayesha) to have been infallible (according to their concept, ‘purity’ here means ‘infallibility’) and for both to have engaged in armed conflict against each other.
Analysis
It is evident from the context, as explained above that verse 33:33, is about wives of the Prophet (Pbuh). It is later, as mentioned in Traditions that the Prophet also added Fatima, Ali, Hassan and Husain (Allah may be pleased with them). The purity is meant to be the purity of mind as well as body, the menstruation, frequent or infrequent, result in temporary physical impurity, so women are exempted from Salah (prayer) during menstruation, but it does not affect their purity of mind. No human can remain physically pure all the time. The impurity after sexual interaction is common to both men and women. Hence temporary physical impurity should not form basis for excluding wives or any one wife of the Prophet from his household, because it goes against the clear wordings of verse 33:33 and its context at verse 33:32, which starts with “yaa nisaa’ an- nabey – O wives of the Prophet!”. Moreover Allah says: “Unclean women are for unclean men, and unclean men are for unclean women; and pure women are for pure men, and pure men are for pure women. They are free from the slanderer’s accusations; for them there shall be forgiveness and honorable provision from Allah.” (Qur’an;24.26). Hence it leaves no doubt about the purity of the consorts of Prophet (peace be upon him), himself the purist of human being.
The political differences between Hazrat Ali and Aisha (Allah be pleased with them) resulting in to armed conflict due to confusion, misunderstanding, conspiracy or any other reason notwithstanding, is a matter between two honorable members of the Household of Prophet (‘Ahl-al-Bayt’), Aish’a (Allah be pleased with her) as wife of Prophet, honored as Mother of Believers by Qur’an. Hence, instead of passing judgement on, members of family of the Prophet, it is better for the believers to leave such matters to Allah, lest they fall into something not to the liking of Allah and the Prophet. According to Qur’an: “Allah will judge between you on the Day of Resurrection concerning the matters in which you differ.”(Qur’an;22:69); “In fact, your Lord knows best those people who have strayed from His Way and He knows best those who are on the Right Way.” (Qur’an;6:117); “The believers are brothers to one another, therefore, make reconciliation between your brothers and fear Allah, so that you may be shown mercy.”(Qur’an;49:10). “They were a people that have passed away. They shall reap the fruits of what they did, and you shall for what you do. You shall not be questioned about what they did.”(Qur’an;2:134).
It has been well established form the analysis of internal and external evidence from Qur’an, that the People of The Household, (Ahl-al-Bayt), include the wives of Prophet, his daughter Fatima, son in law Ali and grandsons Hasan and Hussain (Allah may be pleased with them all). The Household of Prophet (peace be upon him) is highly loved by the Muslims. The tragic martyrdom of Hussein Ibn Ali, along with his companions in 680 C.E at Karbala (Iraq) is the most awful episode of Muslim history, which is deeply regretted by the all Muslims.
Infallibility and The People of Household
“..(O Muhammad) warn your nearest kinsmen,”(Qur’an;26:214). “by the soul and Him Who perfected it and inspired it with knowledge of what is wrong for it and what is right for it: indeed successful will be the one who keeps it pure, and indeed failure will be the one who corrupts it!”(Qur’an;91:7-10)
Those who claim that the family of the Prophet, which according to them only include his daughter Fatima, son in law Ali, their childeren Hasan and Hussain (Allah may be pleased with them), are infallible. They derive this inference from their interpretation of verse 33 at Chapter 33 (Ahzab) and verse 82 of Chapter 26 (Yasin) of Qur’an.
Hence they are to obeyed in all affairs after the Prophet. Allah says : “Indeed Allah wishes (yurid) to remove from you all impurities, people of the house, (‘Ahl-al-Bayt’) and to purify you with a thorough purification.”(Qur’an;33:33); “Indeed, the command (a’mr) of Allah is such that if He desires a thing, he says to it, “Be!”, and it is (kun fa- yakon)”(Qur’an;36:82). The Divine intention is the complete cause for all created entities, and that it is impossible to seperate a cause from its effect. Thus by drawing infrence from verse 33:33 & 36:82; the fact that Allah says He “intends” or “desires” (yurid) to remove all impurity from the family of the Prophet, that means, He has actually done so (A’mr). Therefore they are granted special knowledge including of hellfire, which immunizes the four family members of Prophet from such sins, and this “immunization” is the actual linguistic meaning of the word “infallible” (Arabic: ma’sum). [Note: Word ‘masum’ (infalliable) is not found in Qur’an].
Comparative Analysis of Verses 33:33 & 36:82 of Qur’an
Instant Execution of Allah’s Wish (Yurid):
In order to draw correct infrences from two verses of Qur’an; 33:33 & 36:82, it is appropriate to analyse each veres in the original Arabic, with translations.
Verse; 33:33
“Allah’s wish (yurid) is but to remove uncleanness far from you, O Folk of the (Prophet’s) Household, and cleanse you with a thorough cleansing.”(Qur’an;33:33). Transliteration: “…‘inna-ma yurid ‘allah li- yudhhib can -kum ar- rijs ‘ahl al- bayt wa- yut.ahhir -kum tat.her(an)”(Qura’n;33:33).
It may be noted that at verse 33:33 Arabic word yurid has been translated as ‘wish’.
Verse; 36:82
“Indeed, the command (a’mr) of Allah is such that if he desires (arada) a thing, he says to it, “Be!”(kun), and it is.” (Qur’an;36:82). In verse 36:82, four different Arabic words, (not used in Verse;33:33) have been used which include (1) Command (a’mr), desires (arada) and “Be!”(kun), and it is.” (fayakun) for instant execution of Command.
Comparison of Verse; 33:33 With 36:82:
Translation of both verses may be compared for differences:-
1. Allah’s wish (a’mr) is but to remove uncleanness far from you, O Ahl-ul-Bait, and cleanse you with a thorough cleansing.”(Qur’an;33:33).
2. “Indeed, the command (a’mr) of Allah is such that if he desires (arada) a thing, he says to it, “Be!” !(kun), and it is.” (Qur’an;36:82).
Analysis
The critical analysis of verse (Qur’an;36:82) and (Qur’an;33:33), commonly quoted to establish the infallibility of The People of Household (Ahl-al-Bayt), reveals the dichotomies and contradictions in such a claim.
Firstly the Arabic words used to indicate ‘Desire’ or ‘Wish’ in both the verses are not identical. At verse 33:33 , Arabic word ‘Yurid’ has been used for wish while at verse 36:82, Arabic word ‘Araada’ have been used. Now the menaings of these two words ‘Yurid’ and ‘Araada’ according to their use in Qur’an is to be considered to draw the inference, weather both are identical in meanings or otherwise.
The Wish of God (Yurid) at Verse 33:33:
The Arabic word Yurid has been translated as ‘wish’ of God. The word (Yurid) has been used at 46 places in Qur’an, in the sense of; wish, intends, desire, purpose, plan, will or seek. According to English dictionary; ‘Wish’ means; want, desire, demand, bidding, request, requirement, instruction, direction, order, command, liking, fondness, longing, hope, yearning, fancy, aspiration, inclination, urge, whim, craving. If something is desired or expected to be done in present or future, it may called as ‘desirable’.(called Mazare’a in Arabic grammar, the word is prefixed with ‘yu’ or ‘yeh’ i.e. ‘Yuriddoon’ [who wishes, (not wished)], ‘yu-menun’ (they believe). The use of Arabic word ‘Yurid’ in Qur’an indicate that this word has been generally used to indicate; wish, urging some thing to be done in present or future or desired involving efforts by the human due to choice and ‘Freedom of Will’ availale to him. Hence it will not be appropite to decuce that Yurid means instant executable wish, or forced execution of ‘His Wish’ through Divine Decree. Some examples from vreses of Qur’an are as follows:-
“But man wishes (yurid) to keep on doing evil in the future as well.”(Qur’an;75:5), “Nay, each of them (non believers) wants (yurid) a scripture of his own to be unrolled before them.”(Qur’an;74:52), “If anyone is seeking (yurid) honor, let him know that all honor belongs to Allah Alone…” (Qur’an;35:10), “Today when Our clear revelations are recited to them, they say: “This man only wants (yurid) to turn you away from those gods to whom your forefathers have been worshipping..”(Qur’an;34:43). “(After witnessing both the miracles of Moses, Pharaoh) said to the Chiefs around him: “This is indeed a sorcerer well- versed: who wants (yurid) to drive you out from your land by the force of his magic. Now what is your advice?”( Qur’an;26:34-35). “Allah desires (yurid) to clarify, and guides you to the ways which were followed by the righteous people before you, and turns to you in mercy. Allah is the Knowledgeable, Wise.”(Qur’an;4:26). “Allah wishes (yurid) to forgive you but those who follow their lusts wish to see you deviate far away from the Right Way.”(Qur’an;4:27). “Allah wishes (yurid) to lighten your burdens because humans have been created weak by nature.”(Qur’an;4:28). “O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. if ye are In a state of ceremonial impurity, bathe your whole body. but if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been In contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah does not wish (yurid) to burden you; He only wishes to purify you (wa- laakin yurid li- yu-tahhir –kum) and to perfect His favor upon you, so that you may be thankful.”(Qur’an;5:6).
Allah mentions(verse;5:6), that He wishes to purify (wa- laakin yurid li- yu-tahhir –kum) the believers through performing bath, ablution and dry ablution. It simply means that Allah is advising the Muslims to perform these actions to gain purity before performing Salah (prayer). By implication if they do not perform these acts they will remain impure. It will be wrong to assume on this basis; that since Allah ‘wishes’ (yurid) to purify the Muslims, and that His wish gets executed instantly according to verse 36:82 (claim to be analysed later, with context), hence all Muslims who perform bath, ablution, and dry ablution have been made ‘pure’ free form sin or errors – infallible! (It is unanimously known not to be the case) Hence it is now evident that in Qur’an (verses; 75:5, 74:52, 35:10, 34:43, 26:34-35, 4:26,27,28, 5:6 & 33:33) the use of word Yurid translated as ‘WISH’ does not mean that the ‘Wish’ (Yurid) instantly stands executed, because it is not Divine Command (a’mr) but an advisory desirable wish,, which the addressee are urged to execute. This is in accordance with the Divine Design of Human Creation, involving ‘Free Will, Choice and Accountability’. Consequently it is now obvious that in verse 33:33 use of word Yurid translated as ‘WISH’ does not mean that the ‘unclenless’ (sins and erros) has been removed from the member of the Household of Propeht and made pure, sinless, error free or infllible because this is also not supported throgh the context, where the member of the Household of Propeht have been advised to perform some acts and refrain form certain things, because Allah desires (Yurid) them to be pure and clean. In other words it is implied that if they adopt the desired behaviour and practices they will be blessed with cleanliness and purity, not other wise.
Command (A’mr) at Verse 36:82:
While narrating the process of creation of the heavens, the earth and all that lies between them, two words, the ‘Creation’ (khalaq), and ‘Command’ (a’mr) have been used by Qur’an. The difference between these words is clearly evident through Qur’an: “We created (khalaqa) the heavens and the earth and all that lies between them in six periods, and no fatigue touched Us.”(Qur’an;50:38); “Surely your Lord is Allah Who created (khalaqa) the heavens and the earth in six aeons and is firmly established on the throne of authority. He makes the night cover the day and the day follow the night automatically. He created the sun, the moon and the stars; made subservient (governed by laws) under His Command (a’mr). Oh, verily, His is the Creation (khalaq) and His is the Command (a’mr). Blessed is Allah, the Lord of the worlds!”(Qur’an;7:54)
The word Command (A’mr) has special significance and meanings, specially in the context of execution of Divine Wish or Desire. The heavens and the earth are creations (khalaqa) of God’s Will and Design. God is the final basis of existence, the Cause of all Causes. When Allah decrees some thing He just says ‘kun faya koon’ (“Be!”, and it is.”). While in the life of created things (khalaqa) there is “proportion and measure”, distance or circumstance and a lag of time, [He created (khalaqa) the heavens and the earth in six long periods (Qur’an;7:54)] on the other hand, the “a’mr” Allah’s Command (Command, Direction, Design, Ordainment) is a single thing, unrelated to Time, Allah says : “And Our command (a’mr -naa) is but a single (Act),- like the twinkling of an eye.”(Qur’an54:50). Hence in “A’mr” the Design, the Word, the Execution, and the Consequences are but a single Act. The In Arabic grammar word ‘A’mr’ has six clauses, ‘kun’ (Be, executed) being one of them. In verse 36:82, word ‘command’ (A’mr) and ‘desires’ (arada) have been used, in combination with Be! (kun), the result isinstant exectution in the twinking of an eye: “Indeed, the command (A’mr) of Allah is such that if he desires (arada) a thing, he says to it, “Be!”(kun), and it is.!”(Qur’an;36:82).
At verse 33:33, the Arabic word used for Allah’s wish is Yurid, which means a desire or expectation, it is not ‘command’ (a’mr) and ‘desire’ (arada) used in verse 36:82 with ‘Be’ (kun) meaning instant execution. This aspect needs to be further eloborated. In Allah’s Command, the word “Be” (kun) includes everything, without the intervention, of or dependence upon action by any other being or thing whatever. And this is also another phase of the philosophy of Unity. In Qur’an at eight different places (verses) word ‘kun faya koon’ (“Be!”, and it is.”) has been used in the context of “Creation or Re-creation”. Four verses are related about life, death and resurrection (Qur’an;36:81-82, 40:68, 16:38-40, 6:73), while at other four places, it is about creation of Jesus and its similitude to the creation of Adam (Qur’an;3:59, 3:47, 19:35, 2:116-117) (breathing of His spirit in both cases): “Is not He who created the heavens and the earth able to create the like thereof?” – yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)! “Indeed, the command (a’mr) of Allah is such that if he desires (arada) a thing, he says to it, “Be!” (kun), and it is.!”(Qur’an;36:81-82).
“It is He who gives life and death; and when He decides (a’mr) upon an affair, He says to it, “Be”(kun), and it is.” (Qur’an;40:68). “They swear their strongest oaths by Allah, that Allah will not raise up those who die: Nay, but it is a promise (binding) on Him In truth: but Most among Mankind realize it not. (They must be raised up), In order that He may Manifest to them the truth of that wherein They differ, and that the rejecters of truth may realize that They had indeed (surrendered to) Falsehood. For to anything which we have willed, we but say the Word, Be; and it is.”(Qur’an;16:38-40). “He is the One Who has created the heavens and the earth to manifest the Truth. On the Day when He will say: “Be,” it shall be (the Day of Resurrection). His Word is the truth. He shall be the sole Sovereign on the Day when the trumpet will be blown. He has the full knowledge of the invisible and the visible. He is the Wise, the Aware.”(Qur’an;6:73). “The similitude of Jesus before Allah is As that of Adam; He created Him from dust, then said to him: “Be” and He was.”(Qur’an;3:59). “She (Mary) said: “O My Lord! How shall I have a son when no man hath touched me?” He said: “Even so: Allah creates what He wills : when He hath decreed a plan, He but says to it, ‘Be,’ and it is!” (Qur’an;3:47). “They say: “(Allah) hath begotten a son” :Glory be to Him.-Nay, to Him belongs all that is In the heavens and on earth: everything renders worship to Him. “He is the Creator of the heavens and the earth! When He decrees a thing, He needs only to say, “Be,” and it is.”(Qur’an;2:116-117).
The important common factor in above mentioned eight verses of Qur’an is that God instantly execute His Command (a’mr) by saying ‘kun faya koon’ (“Be!”, and it is.”) in the matters related with the Creation and Recreation or Resurrection of human being. These are the acts which does not involve any human Choice or Free Will, granted to human in the divine design. No one has a choice or personal involvement in his birth, death or resurrection. It is significant to note that in these instantly executable Commands (a’mr) there is also involvement of Spirit (Ruh) in the background, which is by the Command (a’mr) of Lord: “They will ask thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.”(Qur’an;17:85). In the creation of Adam! (Qur’an;32:9) and Jesus (Qur’an;21:91) the ‘breathing of His Spirit’ has been mentioned: “It is He Who has given the best form to everything that He has created. He originated the creation(khalaqa) of man (Adam) from clay; then automated the creation of his progeny by an extract of a despicable water; then He fashioned him in due proportion and breathed into him of His spirit. He gave you ears, eyes and heart; yet you are seldom thankful.” (Qur’an;32:7-9). “And We blessed the woman (Marry), who guarded her chastity, We breathed into her of Our Spirit and We made her and her son a sign for the whole world.”(Qur’an;21:91). God ‘breathing of His spirit into man” is a metaphor for the divine gift of life and consciousness, or of a “soul” one of the meanings of the term “ruh”. Consequently “the soul of every human being is of the spirit of God” (Razi) [in some way beyond our comprehension]. Hence from above it appears that the instantly executable Commands (a’mr) of God are related with spiritual aspects of creation and recreation or resurrection, (though He may do whatever He likes), not involving any action or choice of human being. The other creations (khalaqa), i.e. creation of heaven, earth and all in between them took six youm long periods (Qur’an;7:54 & 50:38). On the same analogy, then even the human creation (khalaqa) involving creation from clay, fashioning in due proportion (Qur’an;32:7,9) might have involved some period (may be in evolution?), but the last phase “breathing some thing of His Spirit” is the action of Command (a’mr) (Qur’an;32:9, 17:85 & 3:59). It is now amply clear that there is great difference in the advisory ‘Wish (yurid)’ at verse;33:33 and ‘Desire (arada)’ used with ‘Command (a’mr)’ with executive order “Be!” (kun) at verse;36:82. “Indeed, the command (a’mr) of Allah is such that if he desires (arada) a thing, he says to it, “Be!” (kun), and it is.!” (Qur’an;36:82).
Now let’s again consider the context of verse 33:33: “O wives of the Prophet! You are not like the other women: if you fear Allah, then you should not be complainant while talking to the men who are not closely related to you, lest the one in whose heart is a disease may thereby be encouraged, and speak using suitable good words. Stay in your homes and do not display your finery as women used to do in the days of ignorance (pre-Islamic days); establish Salah (Prayer), pay Zakah, and obey Allah and His Messenger. O women of the household of Prophet, Allah’s wish (yurid) is but to remove uncleanness far from you, O Folk of the (Prophet’s) Household, and cleanse you with a thorough cleansing. Remember the revelations of Allah and wise sayings which are recited in your homes, surely Allah is aware of even the finest mysteries.”(Qur’an;33:32-34).
Hence verse (33:33) can not be equated with verse;36:82 to draw analogy that ‘Wish (yurid) at verse 33:33, instantly stands executed. Hence when at (33:33) Allah says that He wishes (yurid) to remove uncleanness from people of the Household Propeht (Ahl-al-Bait), it is an advisory wish of guidance. The family members of Apostle have been advised to undertake some good actions while adhering to some prohibitions. On adherence to this advise by Ahl-al-Bait will result in cleanliness which Allah desire to achieve for them (Ahl-al-Bait). This is also in line with the divine design of Creation where by He has put them under trial by granting freedom of choice in the matters of faith, thus making them accountable.
The Muslims highly revere the family of Prophet (peace be upon him) which include his wives, daughter Fatima, her husband Ali bin Abu Talib and children Hassan and Hussain (Allah be pleased with them all). They are considered to be at a highly exalted spiritual position in the faith, however they were human being. Allah has derided that He want to remove the uncleanliness form Ahl-al-Bait, to achieve this they have been urged to perform certain acts and to refrain from some. Making Ahl-al-Bait (excluding his wives) infallible by using His power or command (a’mr) is neither supported within context and references, nor fit in to His laws governing the trial of humanity, though Allah is all powerful to execute whatever His Wills. It is found through the Qur’an and traditions of Prophet (peace be upon him) that the Messengers of Allah, though chosen and exalted people, were prone to test, trials and human errors in world matters. Considering the status of the members of their household at par with the messengers of God may be going too far.
The Divine Law of Justice-Reward & Punishment
There is freedom of choice available to humanity in the matters of faith and belief; as such he can not blame anyone but himself for making a choice of evil against truth: “There shall be no coercion in matters of faith. Distinct has now become the right way from (way of) error: hence, he who rejects the powers of evil and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all hearing, all-knowing” (Qur’an;2:256). “If it had been the will of your Lord that all the people of the world should be believers, all the people of the earth would have believed! Would you then compel mankind against their will to believe?”(Qur’an;10:98). “How shall Allah guide those who reject faith after they accepted it and bore witness that the Apostle was true and that clear signs had come unto them? But Allah guides not a people unjust.”(Qur’an;3:86).
Prophets – Trials & Errors
The prophets are chosen human beings, who are guided, given special knowledge and granted special exalted status by Allah(Qur’an;72:26-27). The are bestowed with knowledge of certainty, (Qur’an;102:5-6, ;102:7, 69:51, 6:75, 17:1). Due to this special knowledge of certainty the Apostles are very firm in their faith. However they continue to remain human and operate within the ambit of divine laws governing the conduct of human being, although Allah is kind to them, ever ready to help and forgive. The freedom of choice, to overcome the temptations of soul and trials further exalt their status. Allah extends His favour to them, as they pray to Him as His humble servants. In their day to day life, as human, at times they do err, but Allah protects them from evil and forgive their errors (as they are not angels). Nevertheless complete divine protection is provided in delivery of Revelations and in conveyance of true message of Allah. They can not commit any error in the matters of Din (faith). Some examples of their trials and errors have been mentioned in Hadith and Qur’an : Adam (Qur’an;20:122), Abraham (Qur’an;2:124), Noah (Qur’an;21:76,11:45-47), Jonah (Younus)( Qur’an;21:87-88),Moses (Qur’an;28:16-17;7:150-151, 18:73), David (Qur’an;8:24-25), Sulaiman (Qur’an;38:34-35), Joseph (48:2). Also in Sahih Al-Bukhari Volume 9, Hadith. 532C and Hadith Qudsi Number 36). Muhammad (Peace be upon him) (Qur’an;8:67-68, 3:128-129, 9:43, 80:1-4, 66:1, 47:19 & 48:2).
Kinship of Apostle Does not Absolve of Sins
The blood relationship has no bearing in the matters of faith, reward and punishment. Every individual is responsible for his own deeds and will be accountable to Allah. History is full of examples whereby the very close relatives of the Messengers of Allah could not be saved from divine rage due to their disobedience. Allah says: “O mankind! Have fear of your lord and fear that Day when no father shall avail his son nor a son his father…”(Quran;31:33). The examples of kinsfolk of Messengers, who were doomed have been mentioned in Qur’an: Noah(Qur’an;66:10, 21:76, 11:45-47), Abraham(Qur’an;9:114, 2:124). Where as the wife of Pharaoh, a pious women sought His Mercy (Qur’an;66:11).
Love of Kinsfolk of The Prophet
It is generally argued by some that the Prophet was asked in Qur’an to ask for love of his relations as a reward for his preaching of the divine message of guidance: “That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: “No reward do I ask of you for this except the love of (qurbaa) those near of kin.” And if anyone earns any good We shall give Him an increase of good in respect thereof: for Allah is Oft-Forgiving Most Ready to appreciate (service).”(Qur’an;42:23). [It is generally understood to mean that: No sort of tangible reward does the Prophet of Allah ask for proclaiming the Glad Tidings of Allah. But at least he has the right to ask that his kith and kin (Quraish) should not persecute him and put all sorts of obstacles in his way, while he was preaching for their benefit.] The words used are (ajra ‘illaa al- mawaddah fe al- qurbaa) meaning; “No reward do I ask of you for This, except the love of ‘qurbaa’”. There is wide difference among the scholars in the explanation of word ‘qurbaa’.
Majority of the scholars are of the view that it to mean that; “I do not want any reward for this work, but I do want that you (the Quraish) should at least have regards for the kinship which I have with you. You should have in fact have accepted my invitation but If you do not accept, then it is irony that in whole Arabia you become my worst enemies.” This is the interpretation by Abdullah bin Abbas, which have been quoted by through numerous narrators by Imam Ahmad, Bukhari, Muslim, Tirmidhi, Ibn Jarir, Tabri, Behqui and Ibn Saad. Same interpretation has been narrated by Mujahid, Ekrama, Katawa, Suddi, Abu Malik, Abdur Rahman bin Zaid, Bin Aslam, Zuhak, Atta bin Dinar and other renowned exegetes.
One group take the word ‘qurbaa’ in the meaning of ‘aqarab’ (relatives), and explain the mainings of this verse as: “I do not want any reward from you, except that you should love my ‘aqarab’”. Some people from this group take the meanings of ‘aqarab’ as all decedents of Abdul Mutalib (grandfather of Apostle), while some restrict the meanings to Hazrat Ali, Fatima and their children (Allah be pleased with them). This explanation has been attributed to Saed bin Jubair and Umru bin Shuaib. In some traditions this explanation has also been attributed to Ibn Abbas and Ali bin Hussain (Zainul Abdin). This explanation can not be acceptable due to many reasons: Firstly, once Surah Ash Shur’a was revealed at Makka at that time Hazrat Ali and Fatima (r.a) were not married as yet, hence there is no question of children. All the decedents of Abdul Mutalib were not supporting Prophet Muhammad (peace be upon him), rather many were openly opposing him, the opposition of Abu Lahab is well known. Secondly Prophet Muhammad (peace be upon him) did not have relations with in Bani Abdul Mutalib, he had relations with all families of Quraish through his father, mother and wife Khadija (r.a). There were his close companions and worst enemies among them. It is inconceivable and impossible that leaving all relations he would have only restricted his ‘demand for the love of Bani Abdul Mutalib. The third and most important point is that, the messenger invites and raises his voice for the invitation towards the message of Allah, form a very high pedestal, it is below his stature and dignity that he should request for reward in the form of love for his relatives, no sensible man can think of it that Allah would have taught His messenger such a matter and the messenger would have said it while standing among Quraish.
The narratives of messengers mentioned in Qur’an, reveal that messengers one after another repeatedly ask his nation that; ‘he does not want any reward form them, his reward is with Allah”(Qur’an;10:72, 11:29, 51, 26:109,127,145, 164, 180). In Surah Yasin it is mentioned: “Follow the ones who ask no reward of you and are rightly guided.” (Qur’an;36:21). In Qur’an, Prophet Muhammad (peace be upon him) has been repeatedly asked to say: “I do not ask for any reward from you” (Qur’an;6:9, 12:104, 23:72, 25:57, 34:47, 52:40, 68:46). Keeping all these verses of Qur’an in view, there is no rationale that the Prophet (peace be upon him) should have asked the people that as the reward for his work of calling them towards Allah, they should love his relations. Considering the addresses of this verse, which are not the believers (Muslims), but the pagans of Makkah such a demand seems to be out of place. The address form the beginning is towards the pagans and even after this verse, they continues to remain addresses. In such an address, there is no question of asking for such a favour form the opponents. Reward can be asked form those people who appreciate that a valuable work is being done for their benefit, where as the pagans of Makkah, were bitterly opposed to the preaching of Prophet Muhammad (peace be upon him) against their centuries old beliefs of paganism, idolatry, and other social norms customs of era of ignorance. They were considering his preaching as grave crime and wanted to even physically eliminate him. (Page 501, volume 4; ‘Tafheem ul Qur’an’, by Abul A’la Maududi). In fact there is assertion not to ask them for any reward, and that he will get never ending reward from Allah: “Or have you, O Prophet, demanded a reward from them, that they are overburdened with debt?” (Qur’an;68:46). “and you shall have a never ending reward.”(Qur’an;63:3).
Prophet Muhammad (peace be upon him) and Kinsfolk
The kinsfolk of Prophet (Pbuh), who accepted the faith of Islam and members of his household (Ahl-al-Bait) are highly revered by the Muslims. They have earned this respect not only due to their close relationship with the Prophet (peace be upon him), but due to exemplary piety (taqwa) and strict adherence to the teachings of Qur’an and Sunnah of Prophet (peace be upon him). The Prophet ensured to pass the divine instructions to them in clear words: “So do not call on other gods besides Allah, lest you become one of those who incur His punishment. (O Muhammad) warn your nearest kinsmen,” ( Qur’an;26:214). Narrated Abu Huraira: When Allah revealed the verse: “Warn your nearest kinsmen,”(26:214). Allah’s Apostle got up and said:
“O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s punishment; O Bani Abd Manaf! I cannot save you from Allah’s punishment, O Safiya, the Aunt of Allah’s Apostle! I cannot save you from Allah’s punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah’s punishment.”(Sahih Bukhari Volume.4 Hadith 16 & 728).
Narrated Jabir ibn Abdullah: A woman from the tribe of Makhzum committed theft. She was brought to Allah’s Apostle (peace be upon him) and she sought refuge (intercession) from Umm Salamah, the wife of Allah’s Apostle (peace be upon him). Thereupon Allah’s Apostle (peace be upon him) said: By Allah, even if she were Fatima (daughter of Muhammad), I would have her hand cut off. And thus her hand was cut off. (Sahih Muslim Hadith.786, also similar at Bukhari.4.681 & 5.79).
Abu Talib, the guardian and dearest uncle of Prophet declined to accept Islam even at death bed. Then Allah’s Apostle said, “I will keep on asking Allah’s forgiveness for you unless I am forbidden (by Allah) to do so.” So Allah revealed (the verse) concerning him i.e. “It is not proper for the Prophet and those who believe that they should beg forgiveness for the idolaters, even though they be their relatives, after it has been explained to them that they are the inmates of hellfire.”Qur’an;9:113. (Sahih Al-Bukhari Hadith, Volume 2 Hadith, 442).
The wives of Prophet had special status, Allah says: “O wives of the Prophet! You are not like the other women…” (32:33). But even they are not exempted from His laws of justice, rather their punishment and reward is doubled: “O Consorts of the Prophet! if any of you were guilty of evident unseemly conduct the Punishment would be doubled to her and that is easy for Allah. But any of you that is devout in the service of Allah and His Apostle and works righteousness to her shall We grant her reward twice: and We have prepared for her a generous Sustenance.” (Qur’an;33:30-31). Abu Lahab, “Father of Flame”, was one of the most inveterate enemies of early Islam. Allah revealed a Surah (chapter.111, Al-Lahab) about him of his doom. It is narrated by Anas ibn Malik: Verily a person said: Messenger of Allah, where is my father? He said: (He) is in the Fire. When he turned away, he (the Prophet) called him and said: Verily my father and your father are in the Fire.(Sahih Muslim Hadith.89). The aim of these examples is not to cause aspersions, but to highlight that the relationship with the Apostle (peace be upon him), does not help, unless they follow him.
Role of Religious Scholars (Ulema) as Guide
The question arise as to who shall guide the people after the last Prophet (Pbuh)?
Muslims have eternal guidance available in Quran and Sunnah. The religious Scholars (Ulema) are successors of the Prophet and the defenders of religion. The knowledge of din is essential for attaining deep faith, its importance is evident from the fact that while proceeding to war when every head counts, Allah says: “It is not proper that all the believers take the filled (in time of war). From every group with in their midst some should refrain form going for the war, so that they may obtain the understanding of deeper knowledge of the Faith (Al-Islam), and teach their brethren when they return to them so that they may guard themselves (against evil)”.(Qur’an;9:122).
It is known that religious knowledge is the successor to the parameters of prophecy as scholars are to prophets. For this reason, they deserve credit. Allah describes: “Allah will raise in ranks those of you who believe and those who have been given knowledge. Allah is aware of what you do.” (Qur’an 58:11); “Allah bears witness that there is no god but Him, so do the angels and those with knowledge upholding justice. There is no god but Him, the Almighty, All-Wise.” (Qur’an 3:18). The Prophet said “the preference of a scholar compared to an average person, is like the moon compared to others starting on a full-moon night.” In the Hadith, Abu Da’ud al-Tirmidhi and al-Darqtani stated the prophet’s saying “Prophets did not inherit money, but rather knowledge, so whoever follows the same path, is lucky”. The classification of scholars is derived from the importance of their role and responsibilities assigned to them, according to what Allah says. For this reason, underestimating them or talking negatively about their knowledge is associated with danger. Talking negatively about scholars is the beginning of launching destruction of the credibility and creating a religious leadership void in the Ummah. This would lead ignorant leaders to take over and mislead the Ummah. The genuine and fake scholars are easily distinguishable form the standard of their knowledge and teachings. Quran and Sunnah are the touchstones to judge the truth.
Ijtehad
Shari’a, the Islamic concept of law based upon Quran and Sunnah is the expression of the ‘Divine Will’. In Shari’a law there is room for flexibility in fiqha through Ijtihad by scholars to meet the challenges of growing and changing needs of society. Ijtihad means ‘independent reasoning’ as opposed to taqlid (imitation). In the absence of direct guidance from Qur’an or Sunnah for a given situation, the exercise of rational judgment by a competent authority is termed as Ijtihad. It is a unique and important component of Shari’a. Ijtihad started during the life of the Prophet (peace be upon him), who while sending ‘Muadh ibn Jabal’ to Yemen, asked him: “According to what will you judge?” “According to the Book of God,” replied Muadh. “And if you find nothing therein?” “According to the Sunnah of the Prophet of God.” “And if you find nothing therein?” “Then I will exert myself (exercise Ijtihad) to form my own judgment.” The Prophet was pleased with this reply and said: “Praise be to God Who has guided the messenger of the Prophet to that which pleases the Prophet.” The rules of Ijtihad were framed by Abu Bakr, the first Caliph. He laid down the principle that in deciding a case he would obtain guidance the first instance from the Holy Qur’an. If the Holy Qur’an was silent in the matter, he would look for guidance to the traditions of the Holy Prophet as duly authenticated. If the traditions were also silent he was to decide the case according to his best judgment He held: “If my decision is just then it will be from God. If it is erroneous, it will be mine, and may God pardon me.” Ijtehad is fallible since more than one interpretation of a legal issue is possible.
Conclusion
There re are over 1.5 Billions Muslims in the world, the number is growing at fast pace. The Muslims follow Quran and the teachings of Prophet Muhammad (peace be upon him), all Muslims love the Prophet (Pbuh), all members of his household and companions (may Allah be pleased with them). History and religion are interrelated but it is the Faith (Eyman) which should dominate the history and everything else. The actions of honorable people in the past were to the best of their judgment under prevalent environments. We shall not be questioned about them, Allah says: “those who came after them, and who pray: “Lord, forgive us and our brethren who have preceded us in faith, and do not put in our hearts any rancor towards those who believe. Lord, You are the Most Tender, the Most Compassionate.”“(Qur’an;59:10). Sectarianism is a grave sin: “Surely those who divide the religion into sects and identify themselves as a sect, O Muhammad, you have nothing to do with them. Their case will be called to account by Allah Himself, He will inform them as to what they did.” (Qura’n;6:159), “…and be not amongst those who join gods with Allah, those who split up their Religion, and become sects – each party rejoicing in that which is with itself.” (Quran, 30:32).
Muslims concentrate on practicing Islam, rather than sectarianism. Exploiting the love of the household of Prophet Muhammad (peace be upon him) to spread sectarianism should be avoided. Differences in interpretations should be discussed at intellectual forums by those who possess knowledge. Use of logical argument and dialogue is the best way to understand spread the message of Islam, use of violence, intimidation, threat, coercion is rejected and condemned. Allah says: “CALL THOU (all mankind] unto thy Sustainer’s path with wisdom and goodly exhortation, and argue with them in the most kindly manner- for, behold, thy Sustainer knows best as to who strays from His path, and best knows He as to who are the right-guided. Hence, if you have to respond to an attack (in argument], respond only to the extent of the attack levelled against you; but to bear yourselves with patience is indeed far better for (you, since God is with] those who are patient in adversity. Endure, then, with patience (all that they who deny the truth may say] -always remembering that it is none but God who gives thee the strength to endure adversity -and do not grieve over them, and neither be distressed by the false arguments which they devise: for, verily, God is with those who are conscious of Him and are doers of good with all (Quran;16:125-128).
The Muslims highly respect the family of the Prophet, his honorable wives have been granted special status by Allah. They were not like ordinary women, Allah says: “The Prophet is closer to the believers than their own selves and his wives are as their mothers..”(Qur’an;33:6). They as mothers of believer (Ummahat ul Momineen) had a special position and special responsibilities, in the matter of guiding and instructing women who came into the fold of Islam. After Khadijah al-Kubra (r.a) and Fatima az-Zahra (r.a), Aish’a as-Siddiqah (r.a) is regarded as the best woman in Islam and in the family of Prophet. Because of the strength of her personality, she was a leader in every field in knowledge, in society, in politics and in war. She often regretted her involvement in war but lived long enough to regain position as the most respected woman of her time, a large number of Hadiths are attributed to her. Prophet loved his daughter Fatima (r.a), who was extremely pious: Narrated Al Miswar bin Makhrama: Allah’s Apostle said, “Fatima is a part of me, and whoever makes her angry, makes me angry.” (Sahih Bukhari Hadith.5.111 & 5.61). Ali bin Talib, was his cousin and son in law, more over he was the first among the children to accept Islam. Prophet had very intimate relationship with Ali bin Abu Talib, whose father Abu Talib, took care of orphan Muhammad since childhood. Similarly Prophet took care of Ali after death of Abu Talib. Ali (r.a) was brave and highly learned, his sayings are a great treasure of wisdom, he was martyred as 4th Rightly Guided Caliph. In the words of Shah Wali Ullah, the great Muslims scholar and reformer: “Chivalry and strength of character, humanity and sincerity which are attributes of great men were represented in abundance by Ali (r.a). He is the father of Islamic learning, and his intellectual attainments were due to the ideal training of The Holy Prophet (Pbuh). He was a Hafiz, and a great authority on the Qur’an. He was the greatest Mujahid and jurist of his time, and one of the greatest of all times. He was one of the greatest orators of early Islam.” Prophet loved his grandsons Hassan and Husain, who were highly pious and learned. Imam Hussein laid down his life for the just cause of Islam. All the members of Household of Prophet, were virtuous human being, they greatly contributed towards the cause of Islam. However in the esteem of love for them, care must be exercised to remain with in the limits set by Allah and His Messenger: “My Lord neither makes a mistake nor does He forget.”(Qur’an;20:52).
The criteria for exaltation has been laid down by Allah: “O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes that you might get to know one another. Surely the noblest of you in the sight of Allah is he who is the most righteous Allah is All-Knowledgeable, All-Aware.”(Qur’an;49:13). Prophet (peace be upon him) in his last address to the Muslims at Hajj said: “You know that every Muslim is the brother of another Muslim. You are all equal. Nobody has superiority over other except by piety and good action.” He further said: “O’ People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand my words which I convey to you. I leave behind me two things, the Qur’an and my example, the Sunnah and if you follow these you will never go astray.”
The Household of Prophet (Ahlel Bayt) were never belonged to any sect, but rather were always part and proponent of Islam. The Ahlel Bayt were true monotheistic [tawheedeen] Muslims who would never split or encourage formation of sects. Allah says: “…and be not amongst those who join gods with Allah, those who split up their Religion, and become sects – each party rejoicing in that which is with itself.” (Quran, 30:31-32).
Under present environment where sectarianism is propagated to divide the Muslims it is imperative to remind to educate ourselves, and the youth about the real teachings of Islam by segregating the distortion of theology and the history from the Din Al-Islam preached and practiced by the Prophet and his pious companions (R.A) and get united as true Muslims. It is not intended to be part of any hate campaign, or indulge in sectarianism; everyone has the right and freedom of belief as along as it does not harm others. Allah says: “O believers! You are accountable for none but for yourselves; anyone who has gone astray cannot harm you if you are on the Right Way. To Allah you shall all return and He will let you know the truth of all that you did.” (Qur’an;5:105).
Ali bin Abu Talib, the son in law, cousin of the Prophet (Pbuh) and 4th rightly guided caliph said: “O’ People! Steer clear through the waves of mischief by boats of deliverance, turn away from the path of dissension and put off the crowns of pride.” [Ali Ibn Abi Talib (r.a), Nahj al-Balagha Sermon #5]. “The Arbiter is Allah and to Him is the return on the Day of Judgement….”Now leave this story of devastation about which there is hue and cry all round.” [Ali Ibn Abi Talib (r.a) Sermon#161, Nahj al-Balagha]. He even declined to accept power: “If you leave me then I am the same as you are. It is possible I would listen to and obey whomever you make in charge of your affairs. I am better for you as a counsellor than as chief [Caliph]”. [Ali Ibn Abi Talib (r.a), Nahj al-Balagha Sermon #91].
Islam forbids committing excesses in the religion; the Christians were admonished for this in Quran 4:171. They raised the level of Prophet to divinity. Similarly they have evolved the concept of infallible Pope who is considered as the last word on religious matters. The importance and role of scholars to guide the people has been clearly highlighted at Qur’an;9:122.
The statement of Hazrat Ali ibn Abi Talib (R.A), recorded in the highly revered book Nahj al-Balagha reads: “With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority of Muslims because Allah’s hand of protection is on keeping unity. You should beware of division because the one isolated from the group is a prey to Satan just as the one isolated from the flock of sheep is a prey to the wolf. Beware! Whoever calls to this course [of sectarianism], kill him, even though he may be under this headband of mine.” [Sermon:126, Nahj al-Balagha]
[Error or omission if any is incidental, forgiveness from Allah, is sought, Who knows the best]
References
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