All Muslims accept to some degree that the Prophets of Allah (s.w.t) are Infallible and that these individuals are divinely protected by Allah (s.w.t) from committing errors.
Shi’a Muslims however believe that Infallibility encompasses a much broader scope which they argue is rationally necessary as a result of Allah’s (s.w.t) justice.
If it was the case that Prophets and messengers were fallible and susceptible to the flaws and weaknesses which others experience, this would allow the people to argue against accepting the message of the Prophet (s.a.w).
Shi’a likewise accept that the Infallibility which encompasses the mission of the Prophets is not merely restricted to the period during which the Prophet is declared a Prophet. It also encompasses the entire duration of the Prophets’ lives, based upon the idea that the Prophets should already be recognised as being the most trustworthy in society prior to the commencement of their prophethood.
The doctrines of the Shi’a in regard to Infallibility are primarily based upon scriptural (Qur’an and authentic narrations), as well as rational conclusions which would necessitate that the Prophets and messengers (and Imams) are exemplary role models for mankind to follow.
By necessity they would be unable to violate and transgress against the laws which they are delivering to mankind.
The term “‘Ismah” is often translated into English as “infallibility,” however linguistically the closest and most accurate rendering of the term ‘Ismah into English would be “protected.” This term is derived from the Muslim belief that God is directly protecting the Prophets from certain flaws.
According to the Shi’a, the protection of the Prophets encompasses three different aspects, namely:
1) In respect to the ability to receive, preserve and convey revelation exactly as intended.
2) In respect of being protected against all disobedience and sin.
3) In respect of being protected against error in both individual and social affairs.
The first category of the scope of infallibility is agreed upon by the majority of Islamic theologians. If this first aspect of Infallibility were to be called into question, then the entire station of Prophethood could be challenged and revelation would not be considered trustworthy.
This first level of infallibility is also something which is emphatically taught in the Qur’an:
Knower of the unseen and he reveal his unseen unto anyone, except unto every messenger who he chooses, and then he made a guard to go before him and a guard behind him, that he may know that they have indeed conveyed the messages of their Lord. He comprehends all their doings and he keeps count of all things. (Surah 73:27-28)
According to Shi’a theologians, Prophets and messengers must also be rendered immune from all forms of sin and error in accordance with the rulings of the inspired laws. Were this not the case and were they to act contrary to the laws which they themselves were conveying to mankind then it would serve as an excuse for those to whom the Prophets were sent to reject the Prophets.
Nasir al-Din Tusi, a prominent Imami theologian and philosopher, summarises this in his theological treatise where he articulates that:
‘Ismah is necessary for the messengers in order that their words be trusted and for the purpose of Prophecy to be realised.
Shi’a theologians have also argued that in addition to being protected in the realms that were previously discussed, infallibility would also entail not making errors in the following areas, despite having the ability to do so:
1) Judging disputes.
2) Specifying the boundaries and specifics of religious laws.
3) The realm of social principles.
4) The realm of daily conventional matters.
Traditions which call Into question infallibility
Due to several reasons, it has become quite common for Muslims to disbelieve in the absolute divine protection of the Prophets. Whilst this may seem strange given that the Qur’an is devoid of narratives which attribute sins to the Prophets of Allah (s.w.t), there are numerous factors which have brought about this viewpoint in Islam.
The primary factor appears to be through the acceptance of unreliable interpretations of the Qur’an (Tafseer) as well as the acceptance of several unreliable narrations which call into question the conduct of the Prophets of Allah (s.w.t).
Many of these narrations have permeated Islamic scriptures via the category of traditions known amongst Muslim scholars as Isra’iliyyat, that is literature, which have Jewish and or Christian origins.
The Shi’a Imams, particularly the eighth Imam, had dedicated time to exonerating the Prophets from such attributions by providing the accurate explanations of often mis-understood Qur’anic verses in this regard.
Bibliography and Further Reading
- Sobhani, J. Doctrines of Shi’i Islam, Imam Sadiq Institute, Qom, Iran, 2003.
- Misbah-Yazdi, M.T, Theological Instructions, Imam Khomeini Institute, Qom, Iran, 2009.
- Tabataba’i, M.H, A Shi’ite Anthology, Muhammadi Trust, London, UK, 1980.
Belief in the infallibility (‘Ismah) of the Prophets sent by Allah (s.w.t) is a belief which is shared by most Muslims, regardless of their theological school. However, there are differences between the schools in regard to the scope of infallibility of the Prophets.
This entry will clarify the Shi’a theological position in regard to the doctrine of infallibility and address how Shi’a theologians and scholars have come to their conclusions, as well as the differences between the Shi’a and non-Shi’a schools of theology in regards to the infallibility of the Prophets.
Defining Infallibility
In Islamic theology, when the term “‘Ismah” is used, it is often translated into English as “infallible,” however linguistically the closest and most accurate rendering of the term ‘Ismah into English would be “a divinely granted freedom from sin and error”.
No Muslim scholar would ever disagree that the Prophets were sinless; however, they disagree amongst themselves as to how great the level of self-restraint.
According to Shi’a theologians, infallibility or protection of the Prophets encompasses three different aspects, namely:
1) In respect to the ability to receive, preserve and convey revelation.
2) In respect of being protected against all disobedience and sin.
3) In respect of being protected against error in both individual and social affairs.
The first category of infallibility is agreed upon by the vast majority of Islamic theologians with the exception of some non-Shi’a theologians, like Ibn Taymiyyah, who believed that the Prophet Muhammad (s.a.w) had accidentally been deceived by Satan into reciting verses which were not revelation. However, most Islamic theologians would regard such a claim and account as blasphemous and in direct contradiction to the Qur’an itself.
Rationally it also follows that if the Prophets weren't infallible, it may allow deviation and misguidance to occur. As a consequence, corruption would take place in the initial stage of delivering revelation and the entire purpose of Allah (s.w.t) sending revelation would be entirely undermined.
The Qur’an emphatically states that God has placed his Prophets and messengers under his protection and supervision in order to ensure that the messages he has sent to his messengers are accurately relayed and conveyed to mankind.
Knower of the unseen, and he reveal his unseen unto anyone, except unto every messenger who he chooses, and then he made a guard to go before him and a guard behind him, that he may know that they have indeed conveyed the messages of their Lord. He comprehends all their doings and he keeps count of all things. (Surah 73:27-28)
According to Imami theologians, Prophets and messengers must also be error and sin free in accordance with divinely inspired laws. Were this not the case and were they to act contrary to the laws which they themselves were conveying to mankind, then it would be a valid excuse for people to reject the Prophets, which would mean that nobody would be able to rely upon the veracity or truth claims of these Prophets, then naturally the entire purpose of sending messengers would be pointless.
This is summarised by the Imami philosopher and theologian Nasir al-Din al-Tusi who describes ‘Ismah’ as follows:
Ismah is necessary for the messengers in order that their words be trusted and for the purpose of Prophecy to be realised.
The inability to sin is not merely a rational conclusion, but also one that can be derived from scripture itself, for the Qur’an is filled with numerous references which articulate the doctrine of Prophets and messengers as being incapable of sin and error.
The Qur’anic scholar Ja’far Subhani cites a few verses which clearly teach this:
“and we chose them and guided them unto a straight path” (Surah 51: 87)
“and he whom Allah (s.w.t) guideth, for him there can be no misguider” (Surah 39: 37)
These two verses when analysed in light of the Qur’anic framework outlining misguidance and deviation clearly highlight that messengers are free of sin and all kinds of error.
Whilst most Sunni theologians have applied these verses and the above mentioned rationale to deduce the sinless nature of the Prophets during their appointment of Prophethood, they have not considered that this would be applicable prior to their attaining prophethood.
Imami theologians on the other hand have argued that the logic which is used to derive the sinless nature of the Prophets during their appointment would also extend to cover the period of their lives prior to becoming Prophets.
This is due to the rational argument that Allah (s.w.t) would naturally select individuals who were known amongst their people as being the most trustworthy and decent people so that nobody would be able to point to any previous misgivings or bad deeds which were committed in the past as an argument to undermine the mission of the Prophets.
This is also based upon the notion of the Justice of Allah (s.w.t) which would require that Allah (s.w.t) sends those who are the most trusted in conduct and stature within society to be our role-models and therefore would not select guides who were known for their ill-mannered traits because they would be rejected.
Additional areas where infallibility would protect messengers
Imami theologians have also highlighted that in addition to being protected in the realms that were previously discussed; the messengers and Prophets would also be immune from error in the following realms:
1) Judging disputes
2) Specifying the boundaries and specifics of religious laws
3) The realm of social principles
4) The realm of daily behavioral matters
If the knowledge of the Prophet (s.a.w) were found to be lacking in the above areas then this would also undermine the people’s confidence in the messenger to clarify and convey certitude, which would render the entire point of the messenger being sent invalid.
Factors which have caused the infallibility of the Prophets to be called into question
Despite the fact that both scripture and reason leads to the belief that the Prophets were immune from committing error and sin, many Muslims today and certain theological schools have attempted to reduce the infallibility of the Prophets to merely being reserved to the first dimension discussed above, namely in the field of receiving, preserving and conveying the message to others.
There are numerous factors which have led to such confusion amongst Muslims with the primary one being the result of the adoption of unreliable interpretations of the Qur’an (Tafseer). Separately, another reason follows the acceptance of several unreliable narrations which call into question the conduct of the Prophets of God.
Many of these narrations have entered into Islam via the genre of traditions known amongst Muslim historians as “Isra’iliyyat” or “literature” which has entered from Jewish and Christian folklore.
Hence, despite the Qur’an exonerating Prophets from the sins ascribed to them in the Jewish and Christian scriptures, these stories have found their way into the traditions of the Muslims. This occurred during the formative period of Islam when Jewish and Christian converts to Islam would often carry their previous opinions into the religion and with Muslim scholars seeking knowledge from previous scriptures and relying on traditions without thoroughly ascertaining their authenticity.
According to numerous traditions of the Shi’a, Imam al-Ridha (a.s), the eighth Shi’ia Imam would openly challenge these fabricated traditions and would provide the accurate interpretation of the verses which were often understood in light of these fabricated traditions. Through his actions, the Imam would vindicate these Prophets from the atrocious crimes and errors attributed to them.
Infallibility restricted to prophets?
According to the Shi’a school, infallibility is not something which was restricted to Prophets and Messengers, but rather extends to the Imams, who are by extension, the inheritors of the Prophetic mission. It stands to reason that those who preserve the Prophetic mission by default must be immune to the same forms of error.
The Qur’an also demonstrates that one can be an infallible and yet not hold the office of Prophethood such as Maryam, the Mother of Isa (Jesus).
“Oh Maryam, verily Allah hath chosen thee and made thee pure, and hath preferred thee above the women of creation.” (Surah 3: 42)
The term used for “chosen” in the above cited verse is “Astafa” which according to scholars denotes that she was divinely protected. This term has been used in other texts in describing God's preferring of Prophets over others.
Bibliography and Further Reading
- Sobhani, J. Doctrines of Shi’i Islam, Imam Sadiq Institute, Qom, Iran, 2003.
- Misbah-Yazdi, M.T, Theological Instructions, Imam Khomeini Institute, Qom, Iran, 2009.
- Tabataba’i, M.H, A Shi’ite Anthology, Muhammadi Trust, London, UK, 1980.