Infallibility of Prophets

Summary:

All Prophets^-as and their^-as successors^-as are infallible (Masoom), including the last Prophet Mohammed^-saww and his^-saww successors^-asws. However, some Muslims who superficially read and interpret Holy Quran raise some questions on the infallibilities of the Prophets^-as.  A centuries old topic, which was discussed in the court of Al-Ma’mum Al-Rashid (an Abbasi Caliph) when he invited some Muslim scholars to question Imam Ali^-asws ibn Musa AI-Reza^-asws regarding the infallibility of Prophet^-as.  Prior to presenting the debate we start with a Holy Verse and some Ahadith in its explanation, the Holy Verse is frequently quoted by some Muslims in opposition to the infallibility of the Prophet Mohammed^-saww.

لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا {2}

For Allah to Forgive you (your community) what has preceded from your (community’s) sins and what is delayed, and Complete His Favour upon you and Guide you on a Straight Path [48:2]

في كتاب الخصال عن الاعمش عن جعفر بن محمد عليهما السلام قال: هذا شرايع الدين إلى ان قال عليه السلام: والانبياء واوصياؤهم لا ذنوب لهم، لانهم معصومون مطهرون

In the book Al-Khisal, from Al-Amsh,

‘Ja’far Bin Muhammad^-asws  has said: ‘These are the Laws of the Religion’ – until he^-asws  said: ‘And the Prophets^-as , and their^-as  successors^-as , there are no sins to them, because they^-as  are (all) Infallible, Purified’.[1]

علي بن إبراهيم: حدثنا محمد بن جعفر، قال: حدثنا محمد بن أحمد، عن محمد بن الحسين، عن علي بن النعمان، عن علي بن أيوب، عن عمر بن يزيد بياع السابري، قال: قلت لأبي عبد الله (عليه السلام): قول الله في كتابه: لِيَغْفِرَ لَكَ اللَّهُ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَ ما تَأَخَّرَ، قال: «ما كان له ذنب، و لا هم بذنب، و لكن الله حمله ذنوب شيعته ثم غفرها له

Ali Bin Ibrahim, from Muhammad Bin Ja’far, from Muhammad Bin Ahmad, from Muhammad Bin Al-Husayn, from Ali Bin Al-No’man, from Ali Bin Ayoub, from Umar Bin Yazeed who said,

‘I said to Abu Abdullah^-asws , ‘(What about) the Words of Allah^-azwj in His^-azwj Book For Allah to Forgive you what has preceded from your sins and what is delayed [48:2]. He^-asws  said: ‘There was no sin on him^-saww, nor was he^-saww with a sin, but Allah^-azwj burdened him^-saww with the sins of his^-saww Shias, then Forgave them for his^-saww sake’.[2]

قال شرف الدين النجفي: و يؤيده ما روي مرفوعا عن أبي الحسن الثالث (عليه السلام): أنه سئل عن قول الله عز و جل: لِيَغْفِرَ لَكَ اللَّهُ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَ ما تَأَخَّرَ، فقال (عليه السلام): و أي ذنب كان لرسول الله (صلى الله عليه و آله) متقدما أو متأخرا؟ و إنما حمله الله ذنوب شيعة علي (عليه السلام)، من مضى منهم و من بقي، ثم غفرها له».

Sharaf Al-Deen Al-Najafi said,

‘And it is supported by what has been reported from Abu Al-Hassan^-asws  the Third having said about the Words of Allah^-azwj Mighty and Majestic: For Allah to Forgive you what has preceded from your sins and what is delayed [48:2], so he^-asws  said: ‘And which sin was committed by Rasool-Allah^-saww, before or after?’ But rather, Allah^-azwj Burdened him^-saww with the sins of the Shias of Ali^-asws , from the past among them and the ones who remain, then Forgave them on his^-saww behalf’.[3]

الطبرسي: روى المفضل بن عمر، عن الصادق (عليه السلام)، قال: سأله رجل، عن هذه الآية، فقال: «و الله ما كان له ذنب، و لكن الله سبحانه ضمن له أن يغفر ذنوب شيعة علي (عليه السلام) ما تقدم من ذنبهم و ما تأخر».

Al-Tabarsy – It has been reported by Al-Mufazzal-Bin Umar,

‘A man asked Al-Sadiq^-asws about this Verse, so he^-asws  said: ‘By Allah^-azwj, there was no sin for him^-saww, but Allah^-azwj the Glorious, Guaranteed him^-saww that He^-azwj would Forgive the sins of the Shias of Ali^-asws, whatever had preceded from their sins and whatever is to follow’.[4]

وَ بِإِسْنَادِهِ عَنِ ابْنِ أُورَمَةَ عَنْ مُحَمَّدِ بْنِ أَبِي صَالِحٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ أَبِي طَلْحَةَ قَالَ: قُلْتُ لِلرِّضَا ع أَ يَأْتِي الرُّسُلِ‏ عَنْ اللَّهِ بِشَيْ‏ءٍ ثُمَّ تَأْتِي بِخِلَافِهِ‏

And by his chain, from Ibn Awramah, from Muhammad Bin Abu Salih, from Al Hassan Bin Muhammad Bin Abu Talha who said,

‘I said to Al-Reza^-asws, ‘Can a Messenger^-as come from Allah^-azwj with something, then come with something opposite to it?’

قَالَ نَعَمْ إِنْ شِئْتَ حَدَّثَتْكَ وَ إِنْ شِئْتَ أَتَيْتُكَ بِهِ مِنْ كِتَابِ اللَّهِ قَالَ اللَّهُ تَعَالَى جَلَّتْ عَظَمَتِهِ‏ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ‏ الْآيَةِ فَمَا دَخَلُوهَا وَ دَخَلَ أَبْنَاءِ أَبْنَائِهِمْ

He^-asws said: ‘Yes! If you like, I^-asws shall narrated to you a Hadeeth, and if you like I^-asws can come with it from the Book of Allah^-azwj. Allah^-azwj the Exalted, Majestic is His^-azwj Magnificence, Said: Enter the Holy land which Allah has Prescribed for you [5:21] – the Verse. But they did not enter it, and the sons of their sons entered it.

وَ قَالَ عِمْرَانَ إِنْ اللَّهِ وَعَدَنِي أَنْ يَهَبَ لِي غُلَاماً نَبِيّاً فِي سَنَتِي هَذِهِ وَ شَهْرِي هَذَا

And Imran^-as said: ‘Allah^-azwj Promised me^-as that He^-azwj will Grant a boy, a Prophet^-as in this year of mine and this month of mine!’

ثُمَّ غَابَ وَ وَلَدَتْ امْرَأَتَهُ مَرْيَمَ‏ وَ كَفَّلَها زَكَرِيَّا فَقَالَتْ طَائِفَةٌ صَدَقَ نَبِيٍّ اللَّهِ وَ قَالَتْ الْآخَرُونَ كَذَبَ

Then he^-as was absent, and his^-as wife gave birth to Maryam^-as, and Zakariyya was in-charge of her [3:37], a group said, ‘The Prophet^-as of Allah^-azwj spoke the truth!’, and another said, ‘He^-as lied!’

فَلَمَّا وَلَدَتْ مَرْيَمَ عِيسَى ع قَالَتْ الطَّائِفَةِ الَّتِي أَقَامَتْ عَلَى صَدَقَ عِمْرَانَ هَذَا الَّذِي وَعَدَنَا اللَّهِ‏.

When Maryam^-as gave birth to Isa^-as, the group which had stood upon truthfulness of Imran^-as said, ‘This is whom Allah^-azwj has Promised us!’’^[5]

وَ أَخْبَرَنَا السَّيِّدُ الْمُرْتَضَى بْنُ الدَّاعِي الْحُسَيْنِيُّ عَنْ جَعْفَرٍ الدُّورْيَسْتِيِّ عَنْ أَبِيهِ عَنِ ابْنِ بَابَوَيْهِ عَنْ أَبِيهِ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنْ فَضْلٍ الْأَشْعَرِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ص قَالَ: ابْتُلِيَ أَيُّوبُ ع سَبْعَ سِنِينَ بِلَا ذَنْبٍ

And we are informed by the Seyyid Al Murtaza Bin Al Daie Al Husayni, from Ja’far Al Doroweysti, from his father, from Ibn Babuwayh, from his father, ‘It is narrated to us by Sa’ad Bin Abdullah, ‘It is narrated to us by Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Al Khazzaz, from Fazl Al Ash’ari, from Al Husayn Bin Al Mukhtar, from Abu Baseer,

From Abu Abdullah^-asws having said: ‘Ayoub^-as was Tried for seven years without having committed a sin’.

وَ قَالَ مَا سَأَلَ أَيُّوبُ ع الْعَافِيَةَ فِي شَيْ‏ءٍ مِنْ بَلَائِهِ

And he^-asws said: ‘Ayoub^-as did not ask for the well-being regarding anything from his^-as calamities’.

وَ قَالَ قَالَ أَبِي ص إِنَّ أَيُّوبَ ابْتُلِيَ مِنْ غَيْرِ ذَنْبٍ وَ إِنَّ الْأَنْبِيَاءَ ص لَا يُذْنِبُونَ لِأَنَّهُمْ مَعْصُومُونَ وَ لَا يَزِيغُونَ وَ لَا يَرْتَكِبُونَ ذَنْباً صَغِيراً وَ لَا كَبِيراً

And he^-asws said: ‘My^-asws father^-asws said: ‘Ayoub^-as was Tried from without having sinned, and the Prophets^-as do not sin because they^-as are infallible, and they^-as neither deviate nor commit a sin, neither minor nor major’.

وَ قَالَ إِنَّ اللَّهَ تَعَالَى ابْتَلَى أَيُّوبَ بِلَا ذَنْبٍ فَصَبَرَ حَتَّى عُيِّرَ وَ الْأَنْبِيَاءُ لَا يَصْبِرُونَ عَلَى التَّعْيِيرِ.

And he^-asws said: ‘Allah^-azwj the Exalted Tried Ayoub^-as not due to a sin. He^-as was patient until he^-as was taunted, and the Prophets^-azwj are not patient upon the taunting’.^[6]

The Debate of Imam Ali^-asws ibn Musa AI-Reza^-asws with Muslim scholars on infallibility of Prophet^-as

حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه و الحسين بن إبراهيم بن‏ أحمد بن هشام المكتب و علي بن عبد الله الوراق رضي الله عنهم قالوا حدثنا علي بن إبراهيم بن هاشم قال حدثنا القاسم بن محمد البرمكي قال حدثنا أبو الصلت الهروي قال لما جمع المأمون لعلي بن موسى الرضا ع أهل المقالات من أهل الإسلام و الديانات من اليهود و النصارى و المجوس و الصابئين و سائر أهل المقالات فلم يقم أحد إلا و قد ألزمه حجته كأنه ألقم حجرا قام إليه علي بن محمد بن الجهم فقال له يا ابن رسول الله أ تقول بعصمة الأنبياء قال نعم قال فما تعمل في قول الله عز و جل وَ عَصى‏ آدَمُ رَبَّهُ فَغَوى‏ و في قوله عز و جل وَ ذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ و في قوله عز و جل في يوسف ع وَ لَقَدْ هَمَّتْ بِهِ وَ هَمَّ بِها و في قوله عز و جل في داود ظَنَّ داوُدُ أَنَّما فَتَنَّاهُ و قوله تعالى في نبيه محمد ص وَ تُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ فقال الرضا ع ويحك يا علي اتق الله و لا تنسب إلى أنبياء الله الفواحش و لا تتأول كتاب الله برأيك فإن الله عز و جل قد قال وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ و أما قوله عز و جل في آدم وَ عَصى‏ آدَمُ رَبَّهُ فَغَوى ‏فإن الله عز و جل خلق آدم حجة في أرضه و خليفة في بلاده لم يخلقه للجنة و كانت المعصية من آدم في الجنة لا في الأرض و عصمته تجب أن يكون في الأرض ليتم مقادير أمر الله فلما أهبط إلى الأرض و جعل حجة و خليفة عصم بقوله عز و جل إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ و أما قوله عز و جل وَ ذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ إنما ظن بمعنى استيقن أن الله لن يضيق عليه رزقه أ لا تسمع قول الله عز و جل وَ أَمَّا إِذا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ أي ضيق عليه رزقه و لو ظن أن الله لا يقدر عليه لكان قد كفر و أما قوله عز و جل في يوسف وَ لَقَدْ هَمَّتْ بِهِ وَ هَمَّ بِها فإنها همت بالمعصية و هم يوسف بقتلها إن أجبرته لعظم ما تداخله فصرف الله عنه قتلها و الفاحشة و هو قوله عز و جل كَذلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَ الْفَحْشاءَ يعني القتل و الزناء و أما داود ع فما يقول من قبلكم فيه فقال علي بن محمد بن الجهم يقولون إن داود ع كان في محرابه يصلي فتصور له إبليس على صورة طير أحسن ما يكون من الطيور فقطع داود صلاته و قام ليأخذ الطير فخرج الطير إلى الدار فخرج الطير إلى السطح فصعد في طلبه فسقط الطير في دار أوريا بن حنان فاطلع داود في أثر الطير فإذا بامرأة أوريا تغتسل فلما نظر إليها هواها و كان قد أخرج أوريا في بعض غزواته فكتب إلى صاحبه أن قدم أوريا أمام التابوت فقدم فظفر أوريا بالمشركين فصعب ذلك على داود فكتب إليه ثانية أن قدمه أمام التابوت فقدم فقتل أوريا فتزوج داود بامرأته قال فضرب الرضا ع بيده على جبهته و قال إنا لله و إنا إليه راجعون لقد نسبتم نبيا من أنبياء الله إلى التهاون بصلاته حتى خرج في أثر الطير ثم بالفاحشة ثم بالقتل فقال يا ابن رسول الله فما كان خطيئته فقال ويحك إن داود إنما ظن أن ما خلق الله عز و جل خلقا هو أعلم منه فبعث الله عز و جل إليه الملكين فتسورا المحراب فقالا خَصْمانِ بَغى‏ بَعْضُنا عَلى‏ بَعْضٍ فَاحْكُمْ بَيْنَنا بِالْحَقِّ وَ لا تُشْطِطْ وَ اهْدِنا إِلى‏ سَواءِ الصِّراطِ إِنَّ هذا أَخِي لَهُ تِسْعٌ وَ تِسْعُونَ نَعْجَةً وَ لِيَ نَعْجَةٌ واحِدَةٌ فَقالَ أَكْفِلْنِيها وَ عَزَّنِي فِي الْخِطابِ فعجل داود ع على المدعى عليه فقال لَقَدْ ظَلَمَكَ بِسُؤالِ نَعْجَتِكَ إِلى‏ نِعاجِهِ و لم يسأل المدعي البينة على ذلك و لم يقبل على المدعى عليه فيقول له ما تقول فكان هذا خطيئة رسم الحكم لا ما ذهبتم إليه أ لا تسمع الله عز و جل يقول يا داوُدُ إِنَّا جَعَلْناكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَ لا تَتَّبِعِ الْهَوى‏ إلى آخر الآية فقال يا ابن رسول الله فما قصته مع أوريا فقال الرضا ع إن المرأة في أيام داود ع كانت إذا مات بعلها أو قتل لا تتزوج بعده أبدا و أول من أباح الله له أن يتزوج بامرأة قتل بعلها كان داود ع فتزوج بامرأة أوريا لما قتل و انقضت عدتها منه فذلك الذي شق على الناس من قبل أوريا و أما محمد ص‏ و قول الله عز و جل وَ تُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَ تَخْشَى النَّاسَ وَ اللَّهُ أَحَقُّ أَنْ تَخْشاهُ فإن الله عز و جل عرف نبيه ص أسماء أزواجه في دار الدنيا و أسماء أزواجه في دار الآخرة و إنهن أمهات المؤمنين و إحداهن من سمي له زينب بنت جحش و هي يومئذ تحت زيد بن حارثة فأخفى اسمها في نفسه و لم يبده لكيلا يقول أحد من المنافقين إنه قال في امرأة في بيت رجل إنها إحدى أزواجه من أمهات المؤمنين و خشي قول المنافقين فقال الله عز و جل وَ تَخْشَى النَّاسَ وَ اللَّهُ أَحَقُّ أَنْ تَخْشاهُ يعني في نفسك و إن الله عز و جل ما تولى تزويج أحد من خلقه إلا تزويج حواء من آدم ع و زينب من رسول الله ص بقوله فَلَمَّا قَضى‏ زَيْدٌ مِنْها وَطَراً زَوَّجْناكَها الآية و فاطمة من علي ع قال فبكى علي بن محمد بن الجهم فقال يا ابن رسول الله أنا تائب إلى الله عز و جل من أن أنطق في أنبياء الله ع بعد يومي هذا إلا بما ذكرته

Ahmad ibn Ziyad ibn Ja’far al-Hamadani – may Allah^-azwj be Pleased with him, AI-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mokattib and Ali ibn Abdullah al-Warraq -may Allah^-azwj be Pleased with them, narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of AI-Qasim ibn Muhammad al-Barmaki on the authority of Abu Salt al- Harawi:

‘When AI-Ma’mun gathered together the rhetoricians and men of religions from the Jews, the Christians, the Magi, the Sabians, and other scholars around Ali^-asws ibn Musa AI-Reza^-asws, each person stood up to ask a question, got a firm answer, and received such an answer that he got quiet as if they had put a stone in his mouth.

Then Ali ibn Muhammad ibn AI-Jahm stood up and asked, ‘O son of the Prophet of Allah^-asws! Do you believe in the Infallibility of the Prophets^-as?’ ‘Yes,’ replied the Imam^-asws.

He said, ‘Then what do you have to say about the following Verses? what do you have to say about what the Honourable the Exalted Allah^-azwj said, ‘ … Thus did Adam disobey his Lord, and allow himself to be seduced (20:121); and about what the Honourable the Exalted Allah^-azwj said, ‘And remember Thun-nun (Yunus-Jonah), when he departed in wrath: He imagined that We had no power over him! (21:87), and about what the Honourable the Exalted Allah^-azwj Told Joseph^-as, ‘And (with passion) did she desire him, and he would have desired her .(12:24)

And about what the Honourable the Exalted Allah^-azwj told David (s), ‘and David gathered that We had tried him .(38:24)..  , and about what the Sublime (Allah^-azwj) told His Prophet Muhammad^-saww‘ … But thou didst hide in thy heart that which Allah was about to make manifest … (33:37)

Al-Reza^-asws said, ‘Woe be to you! Fear Allah^-azwj. Do not ascribe transgressions to the Prophets^-as, and do not interpret Allah^-azwj’s Book according to your own opinion. Indeed the Honourable the Exalted Allah^-azwj said, ‘ … but no one knows its hidden meanings except Allah^-azwj. And those who are firmly grounded in knowledge … ,(3:7) And regarding His^-azwj Words about Adam, ‘ … Thus did Adam disobey his Lord, and allow himself to be seduced ,(20:121) it must be noted that the Honourable the Exalted Allah^-azwj Created Adam^-as as His^-azwj Proof on Earth, and as His^-azwj Successor in the towns.

However, Allah^-azwj had not created Adam for Paradise and Adam^-as’s act of disobedience occurred in Paradise, not on the Earth. Adam^-as’s being Infallible was a must for him^-as to fully implement the Decrees of Allah^-azwj. Once he^-as was sent down to the Earth as Allah^-azwj’s Proof and Successor, he^-as was Infallible according to what the Honourable the Exalted Allah^-azwj said, ‘Allah did Choose Adam and Noah, the family of Abraham, and the family of Imran above all people. (3:33) And regarding the Honourable the Exalted Allah^-azwj’s Words, ‘And remember Thun-noon (Jonah), when he departed in wrath: He imagined that We had no power over him! (21:87)

Here what is meant by ‘imagine’ is ‘to be sure.’ That means ‘We will not restrict his sustenance.’ Have you not heard the Honourable the Exalted Allah^-azwj’s Words, ‘But when He tried him, restricting his subsistence for him … (89:16). This means Allah^-azwj will Restrict his sustenance. Had Yunus thought that Allah had no power over him, he would certainly have turned into an atheist.

And regarding what the Honourable the Exalted Allah^-azwj said about Joseph^-as, ‘And (with passion) did she desire him, and he would have desired her … ‘ This means that he^-as got upset and decided that if she tries to force him to commit sin, he would try to kill her. Then Allah^-azwj Changed his (Joseph’s) mind and turned him away from killing her and all shameful deeds. This is what is meant by the Honourable the Exalted Allah’s words, • … thus (did We order) that We might turn away from him (all) evil and shameful deeds … (12:24) meaning killing and adultery.

The Imam^-asws said, ‘And regarding David^-as, what do the people on your side say about him? Ali ibn Muhammad ibn Al-Jahm said, ‘They say that David^-as was in his praying niche when Satan appeared in front of him in the form of a very beautiful bird. David^-as stopped praying and stood up to go catch the bird. The bird left the room and went into the courtyard. Then it flew up to the top of the house. David climbed up to the roof looking for it. Then the bird flew into the house of Uryah ibn Hannan. David followed the bird with his eyes, and suddenly saw Uryah’s wife who was making major ritual ablutions. Once he looked at her, he fell in love with her. As for Uryah, he had been sent to a battle. David^-as wrote to his commander, ‘Place Uryah in front of the coffin.’ Thus he was placed in front of it. Uryah defeated the pagans. That was hard on David, so he wrote to his commander again and ordered him to place Uryah ahead of the coffin. Then Uryah was placed ahead of it and was killed. Then David^-as married his wife.’

The narrator added, ‘AI-Reza^-asws hit himself on the forehead and said, ‘From Allah^-azwj we are, and unto Him^-azwj is our return! You have ascribed neglecting prayers and going out and looking for the bird’s tracks, fornication and killing to one of the Prophets of Allah^-azwj.’’’ Ali ibn AI-Jahm said, ‘O son of the Prophet of Allah^-asws! Then what was his sin?’

The Imam^-asws  said, ‘Woe be to you! David thought that the Honourable the Exalted Allah^-azwj had not Created anyone more learned than himself. Therefore, the Honourable the Exalted Allah^-azwj sent two angels towards him^-as who climbed up the walls of the prayer niche and said, ‘ … Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path. This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, ‘commit her to my care,’ and is (moreover) harsh to me in speech. (38:22-23)

Then David turned to the one against whom a claim was made and said, ‘He (Dawood) said: ‘He has wronged you by asking for your ewe to (be added) to his ewes, … .(38:24) He did not turn to the claimant to ask him for any evidence. Thus, this was just a fault in the way he judged, not a fault in the way you think about it. Have you ever heard that the Honourable the Exalted Allah^-azwj said, “O Dawood! Surely, We Made you a Caliph in the earth, therefore judge between the people with the Truth and do not follow the vain desires, for you will stray from the Way of Allah. Surely, those who stray from the way of Allah, for them is a severe Punishment due to their forgetting the Day of Reckoning!” (38:26)

He then asked: ‘O son of the Prophet of Allah^-asws! What was behind the story of Uryah?’

Al-Reza^-asws said, ‘When a woman’s husband died or got killed during the time of David^-as, she never married again. The first man who was permitted to marry a widow whose husband was killed was David^-as. He married Uryah’s wife when after Uryah’s husband got killed and after her waiting period was over. This was what was hard on the people regarding Uryah.’

And regarding Muhammad^-saww and the Honourable the Exalted Allah^-azwj’s Words, ‘and you concealed within yourself what Allah would be Manifesting, and you feared the people while Allah is more deserving that you fear Him. (33:37)

The Honourable the Exalted Allah^-azwj had already informed His Prophet^-saww about the names of his wives in this world, and the names of his wives in the Hereafter, and that they will be the mothers of the believers. One of them was called Zaynab – the daughter of Jahsh who was married to Zayd ibn Haritha at that time. The Prophet^-saww kept her name a secret to himself and did not say anything fearing that the hypocrites might say that Muhammad^-saww considers a married woman to be his own wife and one of the mothers of the believers.

He^-saww feared what the hypocrites might say. The Honourable the Exalted Allah^-azwj said, ‘and you concealed within yourself what Allah would be Manifesting, and you feared the people while Allah is more deserving that you fear Him (33:37) meaning in himself. And the Honourable the Exalted Allah^-azwj has not Taken charge of marrying off any of His^-azwj creatures Himself except for the marriage of Eve with Adam, and Zaynab with Allah’s Prophet^-saww as He^-azwj said, ‘ … Then when Zayd had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to you . ’ (33:37) So did We^-azwj Join (the Blessed Lady) Fatima^-asws in marriage to Ali^-asws.

The narrator added, ‘Then Ali ibn Muhammad ibn Al-Jahm cried and said, ‘O son of the Prophet of Allah^-asws! I turn to the Honourable the Exalted Allah^-azwj in repentance and from now on will never say anything about the Prophets^-as of Allah^-azwj other that what you have mentioned.’[7]

Prophets were not Safe from the tongues of people:

وَ عَنِ ابْنِ بَابَوَيْهِ حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ النَّيْشَابُورِيُّ حَدَّثَنَا عَلِيُّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ حَدَّثَنَا حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَلْقَمَةَ قَالَ: قَالَ الصَّادِقُ ع وَ قَدْ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَمَّنْ تُقْبَلُ شَهَادَتُهُ وَ مَنْ لَا تُقْبَلُ شَهَادَتُهُ

And from Ibn Babuwayh, ‘It is narrated to us by Abdul Wahid Bin Muhammad Bin Ubdous Al Neshapuri, ‘It is narrated to us by Ali Bin Muhammad Bin Quteyba, ‘It is narrated to us by Hamdan Bin Suleyman, from Nuh Bin Shueyb, from Muhammad Bin Ismail, from Salih Bin Uqbah, from Alqama who said,

‘Al Sadiq^-asws said, and I had said to him, ‘O son^-asws of Rasool-Allah^-saww! Inform me about the one whose testimony is accepted and one whose testimony is not accepted’.

فَقَالَ يَا عَلْقَمَةُ كُلُّ مَنْ كَانَ عَلَى فِطْرَةِ الْإِسْلَامِ جَازَتْ شَهَادَتُهُ

He^-asws said: ‘O Alqamah! Everyone who was upon the nature of Islam, his testimony is allowed!

قُلْتُ لَهُ تُقْبَلُ شَهَادَتُهُ مقترفا لِلذُّنُوبِ

I said to him^-asws, ‘His testimony would be accepted (even though) he is a acknowledge of the sins?’

قَالَ لَوْ لَمْ تُقْبَلْ شَهَادَةُ الْمُقْتَرِفِينَ لِمَا قُبِلَتْ إِلَّا شَهَادَةُ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ لِأَنَّهُمْ مَعْصُومُونَ دُونَ سَائِرِ الْخَلْقِ

He^-asws said: ‘If the testimony of the acknowledges is not accepted, no testimony would be accepted except testimonies of the Prophets^-as and the successors^-as, because they are infallible, besides the rest of the people!

فَمَنْ لَمْ تَرَهُ بِعَيْنِكَ يَرْتَكِبُ ذَنْباً أَوْ لَمْ يُشْهِدْ عَلَيْهِ بِذَلِكَ شَاهِدَانِ فَهُوَ أَهْلِ الْعَدَالَةِ وَ السَّتْرِ وَ شَهَادَتُهُ مَقْبُولَةٌ وَ مَنِ اغْتَابَهُ بِمَا فِيهِ فَهُوَ خَارِجٌ مِنْ وَلَايَةِ اللَّهِ

So, the one whom you have seen with your own eyes indulging in sin, or he has not been testified upon with that by two witnesses, he is rightful of being a just witness and the concealment and his testimony is accepted’ and the one who backbites him with what is (actually) in him, exits from the Wilayah of Allah^-azwj!

وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ آبَائِهِ ع عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ مَنِ اغْتَابَ مُؤْمِناً بِمَا فِيهِ لَمْ يَجْمَعِ اللَّهُ بَيْنَهُمَا فِي الْجَنَّةِ وَ مَنِ اغْتَابَ مُؤْمِناً بِمَا لَيْسَ فِيهِ انْقَطَعَتْ الْعِصْمَةُ بَيْنَهُمَا وَ كَانَ الْمُغْتَابُ فِي النَّارِ

And my^-asws father^-asws narrated to me^-asws from his^-asws forefathers^-asws, from Rasool-Allah^-saww having said: ‘One who backbites a Momin with what is (actually) in him, Allah^-azwj will not Gather between the two in the Paradise, and the one who backbites a Momin with what isn’t in him, the protection between them is terminated and the backbiter would be in the Hellfire!’’

قَالَ عَلْقَمَةُ فَقُلْتُ إِنَّ النَّاسَ يَنْسُبُونَنَا إِلَى عَظَائِمِ مِنْ الْأُمُورِ

Alqamah said, ‘I said, ‘The people are attributing it to the serious matters!’

He^-asws said: ‘The satisfaction of the people cannot be controlled and their tongues cannot be restrained, and how can you be safe from what the Prophets^-as of Allah^-azwj, and Messengers^-as of Allah^-azwj and Divine Authorities of Allah^-azwj were not safe from?

فَقَالَ إِنْ رِضَا النَّاسِ لَا يَمْلِكُ وَ أَلْسِنَتَهُمْ لَا تُضْبَطُ وَ كَيْفَ تَسْلَمُونَ مِمَّا لَمْ يَسْلَمْ مِنْهُ أَنْبِيَاءُ اللَّهِ وَ رُسُلُ اللَّهِ وَ حُجَجِ اللَّهِ أَ لَمْ يَنْسِبُوا يُوسُفَ إِلَى أَنَّهُ هُمْ بالزناء أَ لَمْ يَنْسِبُوا أَيُّوبَ إِلَى أَنَّهُ ابْتُلِيَ بِذُنُوبِهِ أَ لَمْ يَنْسِبُوا دَاوُدَ إِلَى أَنَّهُ نَظَرَ إِلَى امْرَأَةٍ أوريا فَهُمْ بِهَا وَ أَنَّهُ قَدِمَ زَوْجُهَا أَمَامَ التَّابُوتِ حَتَّى قُتِلَ وَ تَزَوَّجَ بِهَا

Did they not attribute to Yusuf^-as that he^-as had thought of committing adultery? And did they not attribute to Ayoub^-as that he^-as was afflicted due to his^-as sins? And did not attribute to Dawood^-as that he^-as had looked at the wife of Owriya and thought of her, and that he^-as had advance her husband to be in front of the carriage until he was killed, and he^-as got married to her?

أَ لَمْ يَنْسِبُوا مُوسَى ع إِلَى أَنَّهُ عِنِّينٌ وَ آذَوْهُ حَتَّى بَرَّأَهُ اللَّهِ مِمَّا قَالُوا أَ لَمْ يَنْسِبُوا مَرْيَمَ بِنْتُ عِمْرَانَ إِلَى الزناء أَ لَمْ يَنْسِبُوا نَبِيِّنَا ص إِلَى أَنَّهُ شَاعِرٍ مَجْنُونٍ أَ لَمْ ينسبوه إِلَى أَنَّهُ هَوِيَ امْرَأَةٍ زَيْدٍ بْنِ حَارِثَةَ وَ لَمْ يَزَلْ بِهَا حَتَّى استخلصها لِنَفْسِهِ

And did they not attribute to Musa^-as at he^-as was impotent and they hurt him^-as until Allah^-azwj Disavowed him^-as from what they had said? And did they not attribute Maryam Bint Imran^-as to adultery? And did they not attribute our Prophet^-saww to our Prophet^-saww that he^-saww was a poet, a madman? And did they not attribute to him^-saww that he^-saww had desired the wife of Zayd Bin Harisa and did not cease with her until he^-saww had got her divorced for himself^-saww?

فَ اسْتَعِينُوا بِاللَّهِ وَ اصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ‏ وَ الْعاقِبَةُ لِلْمُتَّقِينَ‏.

So, seek Assistance with Allah and be patient. Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, and the end-result is for the pious [7:128]’.^[8]

[1] Tafseer Noor Al Saqalayn – CH 48 H 19

[2] تفسير القمّي 2: 314.

[3] تأويل الآيات 2: 593/ 4.

[4] مجمع البيان 9: 168.

[5] Qasas Al Anbiya^-as – H 280 (and) بحار الأنوار( 14/ 203)، برقم:( 16) و( 26/ 225)، برقم:( 5).

[6] Qasas Al Anbiya^-as – H 147 (and) بحار الأنوار( 12/ 350)، برقم:( 18)

[7] عيون‏أخبارالرضا(ع) ج : 1 ص : 192, Vol. 1. Chapter 14, H. 1

[8] Qasas Al Anbiya^-as – H 264 (and) بحار الأنوار( 75/ 247)، برقم:( 12) و( 104/ 314)، برقم:( 1)