بسم الله وحده والصلاة والسلام على من لا نبي بعده
ʿĀlimah Siddiqa al-Fārsiyyah
Student, Takhassus Fil Hadith
Checked and Approved:
Mufti Ismail Moosa
www.ulumalhadith.com
Title: Hujjiyyatu Afʿāli Rasūlillāh ﷺ
Genre: Ḥadīth
Language: Arabic
Author: Shaykh Muḥammad ʿAwwāmah
Publisher: Dār al-Yusr + Dār al-Minhāj
Pages: Approx. 90
The Author
Shaykh Muḥammad bin Muḥammad ʿAwwamah is a prominent scholar born on January 1st, 1940, in the city of Aleppo, in Syria. He has studied under many luminaries such as Shaykh ʿAbdullāh Sirāj ad-Dīn [2002 C.E.] (may Allāh have mercy on him) and Shaykh ʿAbdul Fattāḥ Abū Ghuddah [d. 1997 C.E.] (may Allāh have mercy on him) and is considered as the most exceptional student of both these great personalities. He has been in the service of knowledge and its seekers for the past 60 years and continues to be so in Istanbul, Turkey today.
Overview
In his book, Hujjiyyatu Afʿāli Rasūlillāh (Ṣalla llahu ʿalaihi wa sallam), Shaykh Muḥammad ʿAwwāmah discusses the important topic of the ʿismah (infallibility) of all the Noble Prophets and Messengers of Allāh in general, and of the Prophet Muḥammad (Ṣalla llahu ʿalaihi wa sallam) in specific. He discusses the definition of the word ʿismah, provides a thorough exploration of the concept from Islamic texts, and mentions the importance of having a firm belief in the ʿismah of the Anbiyā (peace be upon them). Thereafter, he mentions several seemingly unclear matters regarding the infallibility of the prophets and their invalidating responses. He dispels any aspersions from their lives.
The Definition of the word ʿIsmah
The term ʿIsmah, which is the topic of this book, has not been expressively mentioned in the Qur’an, or Sunnah. Hence, it is a new term which originated in scholarly discussions after the era of prophethood. In Arabic, the word ʿIsmah linguistically means prevention. Imām al-Qurtubī (may Allāh have mercy on him) says: “Infallibility in Arabic is called ʿIsmah because it prevents one from committing disobedience.” Infallibility has been firmly established for the Prophets, which distinguishes them over the rest of the humanity.
The scholars agree about the fundamental principle of the term ʿIsmah but differ in its details. They are all in agreement that Allāh Ta‘ālā carefully selected his prophets, casted upon them His revelation, and bestowed upon them unique distinctions. He protected them from harm and safeguarded them from disbelief and major and minor sins, both before prophethood and after. Allāh granted them the ability to correctly and completely convey His revelations to the people without any deficiency or forgetfulness.
Shaykh ʿAwwāmah mentions that Shaykh al-Bannāni al-Māliki (may Allāh have mercy on him) has defined the word ʿismah as: “When Allāh safeguards His servant from sinning. This is also according to the Ahl as-Sunnah. Thus, Imām Abū Mansur al-Māturidī has said: ‘Infallibility does not preclude al-Miḥnah (hardships and tribulations)’ i.e., tribulations will continue to befall upon the Anbiya (peace be upon them), despite their infallibility.”
Belief in the Infallibility of the Prophets
The Hanafi and Shafi‘i scholars are of the opinion that the prophets can fall into minor infractions, both before prophethood and after. They used the word ‘az-zallah’ and defined it as: ‘For one to commit such a mundane action that results in something impermissible had it been done intentionally, such as the slapping of Mūsa (peace be upon him) the Copt whilst not intending to kill him.’ The scholars have said that such an error is followed by a rectification from the doer or from Allāh Ta‘ālā through revelation, so that the prophet is not emulated in that matter.
Accordingly, as it is possible for them to fall into az-zallah, it is likewise possible for them to fall into errors and forgetfulness, because they are not sins in themselves, and neither were they committed intentionally. Thus, it is sufficient to say: they are infallible, and do not commit sins, neither big nor small, and neither before prophethood, nor after. There is no need to say ‘intentionally’ or ‘unintentionally’ because according to the Shari‘ah, it is impossible for a sin to be committed unintentionally.” [End of the statement of Shaykh Bakhit]
The Infallibility of the Prophet Muḥammad (ﷺ)
The Prophet of Allāh (ﷺ) was also divinely protected from sins and iniquities, like the rest of the noble prophets and messengers. However, on certain occasions, the Prophet (ﷺ) exerted his judgement and acted contrary to what is considered the most virtuous; thus, Allāh rectified him. This is not considered a sin or disobedience, rather a form of drawing attention to what is better. There are some verses in the Qur’an that seemingly suggest that the Prophet (ﷺ) fell into a contravention. However, the Imams of Tafsīr elucidate on such verses and present their appropriate interpretation.
In several places in the Qur‘ān, Allāh Ta ‘ālā commands the believers to follow the Prophet (ﷺ), both in his actions and words. We understand from such verses that both the words and actions of the Prophet Muḥammad (ﷺ) are divinely inspired and thus cannot contain any errors. Some of these verses are:
Surah Al ‘Imrān verse 31-32: {Say, ˹O Prophet,˺ “If you ˹sincerely˺ love Allah, then follow me; Allāh will love you and forgive your sins. For Allāh is All-Forgiving, Most Merciful.” Say, ˹O Prophet,˺ “Obey Allāh and His Messenger.” If they still turn away, then truly Allāh does not like the disbelievers.}
Surah Nūr verse 63: {Do not treat the Messenger’s summons to you ˹as lightly˺ as your summons to one another. Allāh certainly knows those of you who slip away, hiding behind others. So let those who disobey his orders beware, for an affliction may befall them, or a painful torment may overtake them.}
Surah Al-Aḥzāb verse 21: {Indeed, in the Messenger of Allāh you have an excellent example for whoever has hope in Allāh and the Last Day and remembers Allāh often.}
Surah Al-Ḥujurāt verse 1: {O believers! Do not proceed ˹in any matter˺ before ˹a decree from˺ Allāh and His Messenger. And fear Allāh. Surely Allāh is All-Hearing, All-Knowing.}
Evidence for the ʿIsmah of the Prophet ﷺ
Allāh Ta‘ālā says in the Qur‘ān: “Nor does he speak of his own whims. It is only a revelation sent down ˹to him˺.” What makes these verses especially significant as evidence is the context in which they were revealed. These verses come after the verses of al-Isrā and al-Mi’rāj. Thus, Allāh Ta‘ālā is purifying Muḥammad (ﷺ) and confirming what he will inform his nation about the wonders of this great miracle. If Allāh Ta‘ālā is saying this about the Prophet (ﷺ) regarding such a great event, then in other instances, he is to be trusted to a greater degree. Al-Ḥāfidh Ibn Ḥajar has stated in his al-Fatḥ: “He (ﷺ) does not speak of his own whims and does not act on his own whims.”
The evidence for the infallibility of the Prophet (ﷺ) from the Sunnah is what is narrated by Ibn Abī Shaybah in his Mūsannaf, with an authentic chain to ‘Abdullāh bin ‘Amr (may Allāh be pleased with him), that he said: “I used to write everything which I heard from the Messenger of Allāh (ﷺ). I intended (by it) to memorize it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allāh (ﷺ) is a human being: he speaks in anger and pleasure? So, I stopped writing, and mentioned it to the Messenger of Allāh (ﷺ). He signaled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.”
ʿAllāmah Shaykh Muḥammad Bakhīt al-Mutīʿī (may Allāh have mercy on him) has said: “The correct opinion regarding the infallibility of the prophets is that the prophets are infallible, and do not commit major or minor sins, as Allāh has protected them. This is also the opinion of Shaykh Abu Isḥaq al-Isfirayini, Abu al-Fatḥ ash-Shahristani, Qadhi ʿIyadh, and the author of Jamʿ al-Jawamiʿ. Thus, they do not commit ‘sins’ before prophethood, though it is only called a ‘sin’ metaphorically as there is no accountability before the Shariʿah. Regarding the incident when the Prophet (ﷺ) gave salām after having performed only two units of a four-unit prayer, there is no objection, as that occurred due to divine guidance and not out of forgetfulness casted by the Shaytān. Hence, the prophets are maʿsum (protected) from sins, errors, and forgetfulness that is caused by the Shaytān (and does not include the seemingly opposing actions of the prophets that are also commandments of Allāh Taʿala).
Conclusion
Allāh Ta‘ālā has commanded us to emulate the prophets and follow in their footsteps for they are righteous role models for mankind and the embodiment of human perfection. If the prophets committed sins and vice, and were prone to forgetfulness and mistakes, how would they command virtue and prohibit the immoral, whilst they are acting contrary to what they preach? It is for this reason that Allāh Ta‘ālā has kept the prophets protected from falling into sin and making mistakes. This book not only discusses the concept of ‘ismah, rather it also expounds on seemingly unclear matters, and ostensible disobedience of the prophets and clarifies their correct interpretation.
The PDF of the book can be accessed here.