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Infallibility of Prophets
The Qur'an tells that all prophets and messengers of God are human beings. They are just like us in the various human biological functions. However, they are a very select type of people who can exemplify the message and provide a good model of belief and behavior for others.
There are similarities between the concept of prophethood in Islam and the concept of prophethood in Judaic and Christian traditions, like the general notion of God sending prophets or messengers to guide humanity, the concept of revelation and the whole notion of God inspiring messengers with the truth.
However, the main difference lies in what is called in Islam the ismah or the infallibility of prophets.
Differences Between Qur'anic and Biblical Profiles of Prophets
In the Old Testament, there are stories that attribute cardinal sins to great prophets. One is the story about Prophet Jacob and his father, Prophet Isaac.
In the book of Genesis, chapter 27, it is said that Esau, the elder son of Isaac, was the one who was supposed to inherit from Isaac and receive the blessing. But it is said that Jacob exploited the fact that his father was almost blind and went to him pretending to be Esau, and Isaac blessed Jacob instead of Esau by mistake
This story depicts a great prophet like Jacob as a deceiver who goes to his father and lies to him and pretends that he is the other son, in order to get that blessing. Such is totally not the behavior of a prophet.
In the Qur'an, Prophet Jacob is mentioned as a respected and holy messenger of God, not as a deceiver or cheater.
God says in the Qur'an what means:
[And We bestowed upon him Isaac, and Jacob as a grandson. Each of them We made righteous.] (Al-Anbiyaa' 21:72)
[And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision.] (Saad 38:45)
Another story in Exodus 32:1–6, tells that Prophet Aaron, the brother of Prophet Moses, participated in collecting gold to make the famous golden calf.
God in the Qur'an tells that the opposite actually happened and that Prophet Aaron was totally against the making of the calf:
[And Aaron indeed had told them beforehand: O my people! Ye are but being seduced therewith, for lo! your Lord is the Beneficent, so follow Me and obey My order.] (Taha 20:90)
Another story in 2 Samuel, chapter 11, talks about the incident when Prophet David went to the roof of the king's house and saw a beautiful woman bathing, so he sent to ask about her and was told that she was the wife of his commander, Uriah, who was away in the battlefield. So Prophet David sent for her and committed adultery with her.
It is claimed that when Uriah came back, Prophet David sent a message to another commander asking him to put Uriah in the hottest spot in the battlefield so that he might be slain and the crime would be hidden.
This story depicts Prophet David (peace be upon him) as a person who wanted to play all kinds of tricks to hide his crime, while Prophet David is mentioned in the Qur'an as someone who is faithful and near to God.
God says in the Qur'an what means:
[And remember Our servant David, the man of strength: for he ever turned (to Allah).] (Saad 38:17)
Infallibility of Prophets in the Qur'an
The Qur'an always indicates that prophets were specially chosen.
There is no single passage in the entire Qur'an that attributes cardinal sins that blemish the moral character of a prophet. In fact, the contrary is true. All prophets are mentioned with great deal of adoration and respect.
According to the Qur'an, a prophet is not somebody who just communicates the word of God to people. The prophet is a person who exemplifies in his own behavior the moral standards and actions of the message that he is preaching; he can't just preach something and do the contrary.
The Qur'an always indicates that prophets were specially chosen. They have more privileges over the pious people, who would not commit major sins that would blemish their major moral character.
To clarify that, God says in the Qur'an what means:
[Allah chooses messengers from angels and from men, for Allah is He Who hears and sees (all things).] (Al-Hajj 22:75)
[And We made them leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, to establish regular prayers, and to practise regular charity; and they constantly served Us (and Us only).] (Al-Anbiyaa' 21:73)
So God's inspiration to prophets was not just dry philosophy, but it was also an inspiration in their own way of life. And this is the essence of the Islamic concept of ismah or the infallibility of all the messengers and prophets of God.
Infallibility Does Not Contradict Humanity
Human error in judgment does not constitute a violation of the basic moral law
Infallibility is not inconsistent with humanity because there is a distinction between errors and sins. There are at least three kinds of sin. The first type is sins that relate to deviation and error in belief in God, like believing in or inclining towards other gods.
The second type is what can be called cardinal sins like cheating, stealing, and committing adultery.
And the third type of sin is human error in judgment, which does not constitute a violation of the basic moral law, nor does it reflect any bad intention on the part of the prophet in making this error or mistake.
In the first type of sin prophets cannot be fallible because if the prophet makes an error in conveying the message of God, then he is not qualified, and the Qur'an stresses this by saying:
[And if the messenger were to invent any sayings in Our name, We should certainly seize him by his right hand, And We should certainly then cut off the artery of his heart: Nor could any of you withhold him (from Our wrath ).] (Al-Haqqah 69:44–47)
That's symbolic language that means that no prophet can fall into an error in conveying the proper pure belief as dictated or communicated to him by God, or else God would definitely stop him from making this falsification and leading people astray.
The second category, that of cardinal sins, cannot be attributed to prophets because people who are reasonably pious do not do these things, and it's unreasonable that the person selected by God, who is supposed to be a prophet and a messenger of God, would do these acts.
So all prophets and messengers of God are absolutely infallible with respect to the first and second types of sins.
But the third category, that of human errors in judgment in minor things with good intentions, does not contradict the infallibility of prophets. They are infallible in regards to their basic function as prophets and models of human behavior.
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