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Abu Hussayn

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Salam 3alaykum wa rahmatuLahi,

 

I would like to understand a thing related to the infallibility of the Prophets, 3alayhim salam.

I know that Prophets have a higher rank than common humans and that Allah knows best of their ranks and status, may I be sacrificed for them ! 

But there is an ayah which causes me to ask about it:

Surah al Fath ayah 2:

"
That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path"

If Allah says that He forgives his future sins as his pasts ones, does that mean that Prophet Muhammad may have sinned (of course i'm not talking about major sins but saghaa'eer), and thus Allah has forgiven all of his sins? 3alayhi wa aalihi as salam

As i believe on the 3isma of all the Prophets, i quite have a hard time understanding this ayah.

Jazakum Allah khayra wa salam 3alaykum


 

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

[Shakir 48:2] That Allah may forgive your community their past faults and those to follow and complete His favor to you and keep you on a right way,

[Pickthal 48:2] That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favour unto thee, and may guide thee on a right path,

[Yusufali 48:2] That Allah may forgive thee thy faults of the past and those to follow; fulfil His favour to thee; and guide thee on the Straight Way;

 

[Pooya/Ali Commentary 48:2]

 

If even a fleeting thought crosses the mind at the mention of "sinning and being forgiven" to connect it with the conduct of the Holy Prophet, it must be condemned as the worst form of blasphemy.

 

In the light of what has been written in the commentary of several verses so far studied, the sublime, superior-most and infallible nature of the Holy Prophet's being rules out any possibility, however far-fetched, of laying a sinful act on his doorstep.

 

In addition to other verses call to memory particularly the commentary of the following verses:

Fatihah: 6 and 7.

Baqarah: 2, 30 to 39, 40, 78, 89, 124, 253, 285,

Ali Imran: 48, 81.

Bara-at: 105,

BaniIsrail: 1,55.

Ahzab: 21, 33.

Mumin: 55.

Muhammad: 15 and 19.

 

In the commentary of Mumin: 55 the issue of sinning and forgiveness has been thoroughly discussed and there is nothing to add here to reject the preposterous idea of attributing sinning to the Holy Prophet.

 

Verses 2 to 9 of Najm alone are enough to establish the fact that if any one dares to slander the Holy Prophet with the outlandish conjecture that "as, after all, he was a human being it was natural for him to make mistakes", he is accusing Allah of making those mistakes.

In reality there are two schools of thought among his followers.

 

One school of thought follows the philosophy of the companions, among whom the shaykhayn (the first and the second caliph), Abu Sufyan and his son Mu-awiyah were very active in giving currency to the theory of "Muhammd was a man like unto us", which created so much confusion about the personality of the Holy Prophet that a large number of Muslims, in all ages, meekly surrender to whatever they have said about him. It was deliberately planned to bring the status of the Holy Prophet to the level of ordinary men so that the run of the mill rulers, whom they wanted to present as heroes of Islam, could be respected and honoured by the common people. To belittle the highest position of the Ahl ul Bayt, established by the sayings and doings of the Holy Prophet which have been mentioned by almost all the authors of traditions, history and tafsir, they found it imperative to spread the mist of incredibility around the infallible messenger of Allah, even by distorting and ignoring the clear and decisive verses of the Quran.

 

The point of view of the followers of "Muhammad and ali (Ahl ul Bayt) of Muhammad" has been clearly mentioned in the interpretation of all the relevant verses of the Quran. Verse 9 of Najm describes the nearness in perfection of the Holy Prophet to the absolute perfection of Allah as "at a distance of two bows, or still nearer." What the "still nearer" implies is yet unknowable to man. It may have no frontiers. There is no limit to his nearness to Allah's perfection.

 

As has been mentioned in the commentary of Mumin: 55 and Muhammad: 15 and 19, Allah has granted protection to the followers of the Holy Prophet against their adversaries by the treaty of Hudaybiya. Two years later when the Holy Prophet entered Makka, after the unconditional surrender of the pagans, he had ten thousand men with him. A great victory it was indeed, surpassing all others in its far-reaching effects.

 

The interpretation of ghafir and zanb have been given in the commentary of Mumin: 55.

The sins of those who opposed the Holy Prophet but afterwards embraced Islam, and the sins of those who would, in future, oppose the religion of Allah but might become Muslims, would be forgiven, as also mentioned in Zumar: 35.

 

For the completion of Allah's favour refer to the commentary of Ma-idah: 3 and 67.

Guiding the Holy Prophet to the right path after seventeen years of preaching the divine message is meaningless. The people are addressed here through the Holy Prophet, because the welfare of the people is the responsibility of the messenger of Allah. It refers to the guidance provided by Allah in the person of Ali, after the Holy Prophet, at Ghadir Khum, in order to secure the religion of Allah for ever from distortion and corruption.

 

Aqa Mahdi Puya says:

About the messengers and prophets of Allah the Quran says:

(i) They have been freed from any possibility of sinning.

(ii) Shaytan has no authority over them.

(iii) They follow nothing but revelation revealed to them by Allah.

(iv) They are always on the right path. So every man prays to Allah to keep him on the path of His chosen representatives (Fatihah: 7).

(v) Najm: 2 to 5 say:

 

"Your companion is not led astray, nor does he err, nor does he speak of his own inclination, it is naught but revelation revealed, taught him the mighty in power,"

 

Though the above verses refer to the Holy Prophet in particular, but they also cover all the prophets of Allah in general. Now if any sin is connected with them, the Quran would become an unreliable book.

 

The word zanb should be interpreted as the shortcomings necessitated by the nature of creation in all created beings, because Allah, the creator, is alone above and free of all inherent or intrinsic shortcomings. This is the fact towards which the Quran points out when it is said therein that Allah has freed His prophets from shortcomings and that the holy Ahl ul Bayt have been thoroughly purified, which is the result of ghafar (protection) He grants to His chosen servants.

 

Ghafir in this verse refers to the redress made available by His grace, otherwise victory in any sense cannot be the cause of forgiveness of any misdeed done under the influence of evil.

Zanb here refers to the state of mind of the Holy Prophet in view of the opposition of the disbelievers and the hypocrites to retard the progress of Islam, which came to an end by the decisive victory mentioned in verse one, political as well as spiritual. It is these kind of shortcomings which can be removed by the victory, or it can prevent its recurrence in future-the completion of Allah's favour on the Holy Prophet.

 

According to the Ahl ul Bayt zanb, in this verse, means the sin of the people, not of the Holy Prophet.

 

http://quran.al-islam.org/

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Thanks a lot for your answer, i get the picture ! As i said i do believe on the 3isma of all Prophets, 3alayhim salam, thus had a problem with this verse that you perfectly explained baaraka Allahu fik ! wa salaam 3alaykum

 

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