Qur'an & Hadith

Actually there is at least one incident where the Prophet (s) missed an entire prayer that I can recall off the top of my head. It was during one of the military expeditions and Bilal (r) was tasked with waking everyone up for fajr but he along with all the other Muslims including the Prophet (s) overslept. They, of course, made the qada after waking up. The point being that forgetting a rakah or missing an entire prayer due to oversleeping (as long as one took steps to most likely wake up on time) are not haram actions in and of themselves. They are both done unintentionally and Allah (swt) gave us a way to rectify both. So as long as it's genuinely unintentional and you perform the requisite recompense - if there is any prescribed for the specific violation - the action would not be considered haram and in fact you don't even have to ask forgiveness for it. You can just ask Allah (swt) to help you be more careful in the future and thank him for not taking you to account for your weaknesses that are inherent as part of your humanity.  All of this being said, the Prophet (s) did not actually do anything haram here.  Finally, the infallibility of the Prophets (a) is not in their inability to make any mistakes - there are plenty of examples to the contrary.  Rather, their infallibility is in disobeying Allah (swt) (i.e. doing something haram) which, as mentioned, is not the case in this narration.  Inshallah, I'll post again soon with more details and references.

 Reply  |  Report Inappropriate  | Email this

Dear respected brother Syed Husain, the Holy Prophet (saw) is infallible and cannot forget an entire prayer (Naudhubillah). The Prophet (saw) in accordance with the Holy Quran, is the best example and purified by Allah (swt). In order to forget a prayer, noneless an entire prayer, means that Shaytan was able to trick the Prophet (saw). Only the Shaytan makes people forget the remembrance of Allah. Quran states: Your companion (The Holy Prophet) does not err, nor does he go astray (53:2) Nor does he speak out of desire. (53:3) It is naught but revelation that is revealed, (53:4) The Lord of Mighty Power has taught him, (53:5) The Lord of Strength; so he attained completion, (53:6) From the following verses, we read that the Prophet (saw) was guided and protected by Allah (swt) 24 hours a day. We have several other ahadeeth that confirms this fact. By claiming that the Holy prophet (saw) forgot an entire prayer, is to mock him and belittle. May Allah (swt) guide us all and have mercy on us.

 Reply  |  Report Inappropriate  | Email this

Assalamualaykum and jazakallahu khayrun for your replies.  The topic of Isma al-Anbiyya (Infallibility of the Prophets) is not new and has been discussed in depth by the Ulema past and present, and there are various viewpoints on it.  So it shouldn’t be surprising to see some back and forth regarding this J.  The viewpoints of the ulema can be summarized:

1. All agreed the Prophets (a) were infallible in delivering the message and in committing major sins.
2. Some scholars maintain that Prophets can commit minor sins, but never persistently.  Others however, maintain that that their infallibility protects them from all minor sins as well.
3. Most scholars maintain that Prophets can commit mistakes in relation to worldly matters.  I’m not sure if any sunni scholars argue otherwise.

Some related quotes:

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa: "What has been narrated from the majority of scholars is that they (the Prophets) are not infallible with regard to minor sins, but they are not left to persist therein. They do not say that this does not happen under any circumstances. The first group from whom it was narrated that they are infallible in all cases, and who say that the most, are the Raafidis (Shi’ah), who say that they are infallible and protected even against forgetfulness and misunderstanding."

Imam Taj al-Din al-Subki said: "The Ummah concurs on the true immunity ('isma) of Prophets, in what pertains to conveyance and other, from grave and small, contemptible sins as well as persistence in small sins but there is disagreement over small sins that do not detract from their rank. The Mu'tazila and many others allow them.”

The reason for different understandings is due to how they interpreted a handful of ayast that deal with Allah (swt) seemingly rebuking some of the prophets (a).  For example:

1. The first ten ayaat of Surah Abasa.  Some argue the Prophet’s (s) action here of frowning on the blind, sincere man because instead he (s) wanted to focus on the influential, but insincere one can be considered a minor sin.  Others argue it was merely a poor decision.  
2. Ayahs 67 and 68 of Surah Anfal.  Again – minor sin or poor decision between multiple halal options?
3. Surah At-Tawbah ayah 43.  Some ulema argued Allah (swt) is forgiving the Prophet (s) so he must have sinned.  Others disagreed, offered different explanations, amongst which for example, Imam Razi explained that it’s an exclamation, so it’s not to be interpreted as “Allah forgive you” but rather “Allah give you grace”,

That being said, one can argue that missing a rakah or missing an entire salah unintentionally is a mistake (as I understand it) or a sin (as my dear brother Ali Naqvi understands it).  I take it to be a mistake because of the hadith “The Pen has been raised from three: the one who is sleeping, until he awakens…” which means the sleeping person is not accountable for their actions.  Also you can find a similar explanation here: [http://alim.org/library/hadith/fiq/FQS/1/89] The reference for the incident where the Prophet (s) and the sahaba (r) slept through fajr can be found here:

[http://alim.org/library/hadith/SHB/569/1] 

[http://alim.org/library/hadith/AMH/26/1]

[http://alim.org/library/hadith/SHM/330].

Regarding the statement “In order to forget a prayer, noneless an entire prayer, means that Shaytan was able to trick the Prophet (saw).”  I have to respectfully disagree with my brother.  Can you substantiate that “Only the Shaytan makes people forget the remembrance of Allah” in exclusion to any other cause?  

 Reply  |  Report Inappropriate  | Email this

Salamun Alaykum Syed Husain, you quote Ibn Taimiyah, but many Sunni scholars do not accept him as a scholar. This though is a different topic. We should remember the famous narration of the Prophet (saw): "If after my death you hear a narration which goes against the Holy Quran, then this is not from me." Why did the Holy Prophet (saw) say such a thing? He knew that there were hypocrits that would try to destroy Islam and its fundamentals after his death. Hypocrits that would try to belittle him and hypocrits that would try to legalize unpermitted acts and ban permitted acts. Sura al Najm was revealed before sura Abasa. In Sura Al Najm, Allah (swt) tells us that the Holy Prophet (saw) does not speak out of desire. Nor does he err. Whether minor or major errors, he does not commit errors at all. If you claim that this verse refers to revelation only, then this does not make sense. Because the Quranic ayaahs were revealed to the Prophet (saw) by Jibareel, so the errors would have been Jibraeel's then. The fact that the Holy prophet does not commit errors at all, is confirmed by verses in Sura Al Najm. With regards to Surah Abasa, this was not the Holy Prophet (saw) but one of his sahaba. Do you seriously believe that the Holy prophet (saw), who would smile even when the Kuffar would throw trash at him, would frown at a poor blind man who would come to learn the Quran?? Is that the personality of the Prophet (saw)?? To frown and disrespect a person who comes to him in order to learn?? The fact is that Quran does not give any evidence that the person who frowned at the blind was the Prophet (saw), and does not state who is being addressed. In the Sura Abasa verses, Allah (swt) did not address the Prophet either by name or title (i.e. O Muhammad, or O Prophet, or O Messenger). Moreover, there exists switching in the pronoun from "he" in the first two verses to "you" in the later verses of the chapter. Allah did not state: "You frowned and turned away". Rather, Allah (swt) stated: He frowned and turned away (while he was with the Prophet) (80:1) Because there came to him the blind man. (80:2) And what would make you know, but that, per chance, he (the blind man) might grow in purity, (80:3) Even if we assume that "you" in the third verse addresses the Prophet (saw), then it is clear from the above three verses that the words "he" (the one who frowned) and "you" address two different individuals. The following two verses support this as well: As for him who considers himself free from need (rich), (80:5) To him do you address yourself? (80:6) Thus the one who frowned was other than the Prophet (saw) himself due to distinction between "him" and "you". In Verses 80:6 Allah addresses his Prophet (saw) saying that preaching arrogant members of Quraish who frown at a blind is not worthy and is not necessary to be preferred over preaching a blind, even though the blind came later. The reason is that preaching anyone who does not intend to purify himself (to the extend that he frowns at a believer) is not fruitful. Moreover, frowning is not from the manners/descriptions of the Prophet (saw) as I stated above, even with his obvious enemies, let alone believers seeking guidance! One may question how can a Prophet (saw) who was sent as a mercy to mankind be cruel when an average believer does not in such behavior? This allegation is also in contradiction with the announcement of the sublime morals and the ethics of the Holy Prophet (saw) by God himself: "And most certainly you are on sublime morality (exalted standard of character)." (Quran 68:4). A man who insult others does not deserve such compliments. It is agreed that Chapter al-Qalam (Ch. 68) came before Chapter Abas (Ch. 80). It was even revealed next after Chapter Iqra' (Ch. 96 -- the first revealed chapter). How could it be reasonable that Allah (swt) bestow greatness on his creature in the very beginning of his prophethood, declares that he is in the sublime morality, and thereafter reverts to reproach and criticize him on some apparent misgiving in his moral actions. Also Allah (swt) said: And warn your near tribe, And be kind to him who follows you of the believers. (26:214-215) It is well known that these verses are early Meccan revelation. The same words can be found in the tail of verse 15:88. Allah, Exalted He is, furthermore said: Therefore declare openly what you are bidden and turn aside from the polytheists. (15:94) He was ordered to turn away from the unbelievers in this verse which is known to have been revealed at the beginning of the "open call to Islam" (after the initial secrecy period). How could it be imagined that after all these earlier commandments that the great, kind Prophet would err in such a way that would require pronounced interdiction? Khair, this was regarding Sura Abasa. Now with regards to the Holy prophet (saw) forgetting praying Salat-ul-Fajr, Sura Al Najm is enough to use as a proof against this valid narration. Also, how many verses in the Quran orders us to pray Salat-ul-Layl? Did not the Holy prophet (saw) spend all his nights in prayers? We have numorous narrations about the Holy Prophet (saw) praying the entire nights. The Holy Prophet (saw) was the living Quran. He did everything which Jibraeel revealed. Only Muhammad (saw) was worthy of the revelations. Why? Because Allah (swt) knew that only HE would be able to act 100% in accordance with the Quran. Allah (swt) does not make his Habib (Title of Prophet Muhammad) to forget praying Fajr. Allah (swt) states several times that Shaytan wish to keep mankind away from worshipping Allah. So if the Holy prophet (saw) had forgot the Fajl Prayer to due sleep, it would have been due to Shaytan's trickery naudhubillah. Conclusion: The Holy prophet (saw) did NOT forget parts of prayers nor did he oversleep!

 Reply  |  Report Inappropriate  | Email this

I apologize. I wrongly guessed your background, otherwise I would have put together a more relevant response :-). I think the point about Surah Abasa is not really the crux of the issue if we are discussing Isma from a shia-sunni perspective. The focus should be on ayaat which are purported to extend Isma to all matters beyond just delivery of the message and sinning, and Surah Abasa does not fall in that category. The discussion mainly boils down to the ayaat you are mentioning in Surah An-Najm 2-3 and how they can be interpreted. Specifically, can they only convey the meaning that the Prophet (s) is infallible in all respects (which is the general shia view on the topic of Isma al-Anbiyya) or are other interpretations possible as well? If the ayaat can be demonstrated to allow a meaning of something other than absolute infallibility in all respects, then this hadith would not contradict with the quran and hence could not be rejected for that reason. Let’s organize this conversation better by discussing the ayaat on their respective alim.org pages:

Surah An-Najm and the topic of Isma – what is the meaning of the word dalaala and ghawaa? [ http://alim.org/library/quran/ayah/compare/53/2 ]
Surah An-Najm and the topic of Isma – is ‘ma yantiqu’ pertaining to any subject, or restricted? [ http://alim.org/library/quran/ayah/compare/53/3 ]

Summary: The aforementioned ayaat should be interpreted to mean the Prophet (s) is infallible in respect to delivering and adhering to the message (i.e. Islam). In issues outside of the scope of the message, such as technical issues or styles and means of doing/achieving “worldly” things, the Prophet (s) was not infallible and was a human being just like the rest of us. This includes issues that Allah (swt) pardoned us on, such that which is done out of forgetfulness or while asleep.

The shia perspective is that the the concept Isma extends to all issues and hence this hadith and others like it cannot be deemed authentic. Among ayaat that are used to support their viewpoint are Sura An-Najm 2-3. Please list any other ayaat you think are pertinent here and then we’ll discuss on their respective alim.org pages.

 Reply  |  Report Inappropriate  | Email this

Salamun Alaykum, this has nothing to do with Shia or Sunni. Even Sunnis believe that the Holy prophet (saw) was made of Nur and was not an ordinary human like you and I. (If you are a salafi, please inform me, then I will debate you from another angle) I suggest you listen to Dr. Tahirul Qadri's speeches on the Infallibility of the Holy Prophet (saw). I assume you are Pakistani due to the way you write "Sayed", namely Syed. He, being a Sunni, narrates several ahadith about the Holy prophet (saw) being infallible not only with regards to the Quran, but in wordly matters aswell. If you read my reply with regards to who actually frowned, you will understand that it was someone else. The Holy prophet (saw) did not frown since ayaahs before the ayahs you mentioned, clearly informs of that his Holiness had a perfect personality. "He is the best example" the Quran states. Please read my reply again. The following verses in sura Abasa clearly shows us that it is another person. Its astonishing to hear on a Muslim forum, that the Holy Prophet (saw)was informed about his faults, by some other person, as if the Holy prophet (saw) wouldn't know the Quran by heart. The Holy Prophet (saw) was a living Quran and hence lived according to the Quran 24/7. This means that if a verse regarding praying fajr is revealed, the Holy prophet (saw) does not miss a fajr prayer. Only an infallible person is the living example of the infallible Quran.

 Reply  |  Report Inappropriate  | Email this

The Prophet being infallible has nothing to do with what he is made of. Sunnies do not say he is made of light. The Prophet was a man as stated in several ayat of the Qur'anو "Say (O Muhammad صلى الله عليه وسلم): "I am only a man like you. It has been revealed to me that your Ilâh (God) is One Ilâh (God - i.e. Allâh)." [Al-kahf:110] and "قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ وَوَيْلٌ لِلْمُشْرِكِينَ " [Say (O Muhammad صلى الله عليه وسلم): "I am only a human being like you. It is revealed to me that your Ilâh (God) is One Ilâh (God - Allâh),] [fusilat:6]

 Reply  |  Report Inappropriate  | Email this

Salamun Alaykum respected brother Mohammed Hannini, Not only do Sunni Muslims believe that Prophet Muhammad (saw) was made of Noor, they even believe that he was the first creation.
Allah (swt) tells us that humans were made of clay/dust and Jinns, (including Shaytan, since he was of the Jinns) are made of fire. We created man out of sounding clay from mud molded into shape; And the race of Jinn We had created aforetime, from the smokeless fire. (Quran 15:26-27)
You claim that Prophet Muhammad (saw) was a human being like you and I, and was therefore not made of noor. I will now from Sunni sources show that Prophet Muhammad (saw) was made of Noor and not clay/dust as the other Prophets (as) and rest of mankind.
Quran states: "There has come to you a Light from Allah, and a Manifest Book". (5:15)
Imam Mahmud Al Alusi writes that Prophet Muhammad (saw) is the great Light upon Lights (Nur al Anwaar) (physical nuur) and Nabi al-Mukhtar http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=...
Imam Alusi further writes that Muhammad (saw) was the first of all things created and that everything else was created from the holy prophet’s light. http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=...
Jalal al-Din al-Suyuti also known as Ibn al-Kutub, considered to be one of the Ashabun-Nazzar (Assessors, writes in Tafsir al-Jalalayn, page 139: "The Light is the Prophet (Allah bless him and give him peace)"
Imam Mahmud Al Alusi, writes in Imam al-Tirmidhi writes in al-Shamail al-Muhamadiyyah wa al-Khasa’il al-Mustafawiyyah in English known as (The Sublime Characteristics of the Prophet (saw)) that when Prophet Muhammad (saw) smiled, nuur was coming out of his mouth. Source imam>http://www.inter-islam.org/hadeeth/stmenu.htm
imam Thalabi in Tafsir Kashful-Bayan and Sheikh Sulayman Balkhi Hanafi in Yanabi, chapter 24 both reports from Faqih Wasti Ibn Maghazili Shafii on the commentary of verse 37 of sura 2 of the Holy Quran, that the word used by Adam (as) for acceptance of his repentance were the names of the infallible Ahl Ul Bait (as): "Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is oft-returning (to mercy), the Merciful." (2:37)
Imam Ibn Al Jawzi writes in Zad al Maseer fil Ilm at-Tafseer, that the nuur is literally Prophet Muhammad (saw).
Sa'id Ibn Jabir reported from Ibn Abbas, who said: "The Holy Prophet was asked about the words which the Prophet Adam had learned and which led to the acceptance of his repentance. The Prophet said: 'He invoked Allah in the names of Muhammad, Ali, Fatima, Hasan and Husain. So Allah accepted his repentance and forgave him.'"
Quran states: Allah is the Light of the heavens and the earth. The "Parable" of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things. (Quran 24:35)
Qadhi Ayyad writes in Ash-Shifa bi Tarif al Haquq al Mustafa, Page Number 6 that By the second light He means Muhammad (saw).Allah (swt) said “The Likness of his light” this refers to the Noor of Muhammad (saw).
In Tafsir Ibn Kathir, Volume 3, Page 490, under 24:35 one can read that Ibn Abbas (ra) went to Ka’b al-Ahbar (ra) and asked him to explain the Allah's saying: {whose oil is well-nigh luminous}, Ka'b (ra) said: It is an (example of) Muhammad i.e. He is evident to people as Prophet even if he had not declared his Nabuwah, just like the olive oil glows even without being lit.
In Tafsir at-Tabari, under 24:35 one can read that Ibn Abbas (ra) presents the explanation of Kab al-Ahbar (ra) as: {The parable of his light is as there were a niche} Niche here refers to a lantern, this example which Allah has given is of Muhammad that he is a Lantern which contains light, {And within it a lamp} meaning his heart{and lamp enclosed in a glass} meaning his chest { the glass as it were a brilliant star}The chest of Prophet is explained through parable of glowing star…. { whose oil is well-nigh luminous} means that even if Prophet (saw)had not declared himself a Prophet still his (noor) would have glowed proving to people that he is a Nabi.
In Bayhaqi, Dalail un Nubuwwah, Volume 001, Page 83 Ibn Abbas (ra) presents the explanation of Kab al-Ahbar (ra) as: {The parable of his light is as there were a niche} Niche here refers to a lantern, this example which Allah has given is of Muhammad that he is a Lantern which contains light, {And within it a lamp} meaning his heart{and lamp enclosed in a glass} meaning his chest { the glass as it were a brilliant star}The chest of Prophet is explained through parable of glowing star…. { whose oil is well-nigh luminous} means that even if Prophet (saw)had not declared himself a Prophet still his (noor) would have glowed proving to people that he is a Prophet (saw). http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=...
It is narrated by Imam Abdur Razaq from Mua'mar, from Ibn al-Manqadr, from Jabir ibn `Abd Allah who said to the Prophet (Peace Be Upon Him) : "O Messenger of Allah (Peace Be Upon Him), may my father and mother be sacrificed for you, tell me of the first thing Allah created before all things." He (Peace Be Upon Him) said: "O Jabir, the first thing Allah created was the light of your Prophet from His (created) light, and that light remained (lit. "turned") in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, [and from the fourth everything else]......." http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=...
Imam Abu Abdullah Ibn al Haaj al Maliki writes: "The first thing Allah created is the light (Nur) of Muhammad (Peace Be Upon Him), and that light came and prostrated before Allah. Allah divided it into four parts and created from the first part the Throne, from the second the Pen, from the third the Tablet, and then similarly He subdivided the fourth part into parts and created the rest of creation. Therefore the light of the Throne is from the light of Muhammad , the light of the Pen is from the light of Muhammad (Peace Be Upon Him), the light of the Tablet is from the light of Muhammad , the light of day, the light of knowledge, the light of the sun and the moon, and the light of vision and sight are all from the light of Muhammad (Peace Be Upon Him). http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=...
I can provide more references. Just let me know. I hope this is enough proof from Sunni sources that the Holy Prophet (saw) was not a person like you and I. He was created first and he was not made of clay/dust nor fire, but by Allah’s noor.

 Reply  |  Report Inappropriate  | Email this

wa alaykum as-salam brother Ali. Jazakallahu khyran for your response. Even though this was not the original subject and you still have not answered my questions, I want to make couple of points: 1. There has to be a set approach to the Qur'anic and Sunnah texts. All texts are to be explained within a specific frame, either a Shari'e text explaining the shari'e text itself, such as the Hadith explaining the last ayah in surat-ul-Fatihah or - when no shari'e text exist, we use the Arabic language to explain the texts as Arabic is the medium of communication here. 2. As you might very well know, I can go to the books of Tafsir and Hadith and find other scholars who disagreed with these explanations you provided. Sunnies, and Shi'ah for that matter, do not have a unified view on many things. 3. Our approach to research must be focused on the evidence itself as when we busy ourselves with who said what, we will end up with nothing. Let's stick to the evidence and the understanding of the evidence. So with point #1 in mind, what is the conclusive evidence that the Messenger was created of light?

 Reply  |  Report Inappropriate  | Email this

Salamun Alaykum dear respected brother Mohammed Hannini, what questions haven't I answered? I believe I answered all of your 3 points.

You claimed that Sunnies do not believe in the Prophet (saw) being made of light. I clearly refuted that and also showed you that Sunnies believe that he was the first that was ever created. Now whether some Sunnies disagree with regards to this, is a different topic. My aim here was to prove that Sunnies do believe that Allah's Habib (saw) is made of noor. Can you find me more reliable and respected Sunni scholars than Jalal al Din al Suyuti (Ibn al Kutub) and Abul-Faraj ibn al-Jawzi who claim otherwise? I only came with few references but can provide even more.

Now in order for me to answer point #1, we will have to first look in the Quran with regards to who can give us the best tafseer of the Quranic verses.

It is obvious for us as Muslims, to choose the tafseer of that person whom the Quran orders us to follow. Not the tafseer of a scholar who was born centuries after the demise of the Prophet (saw). Do you agree with me on this or not?

In Surah Al Fatiha, as you yourself mentioned, Allah (swt) says the following: Keep us on the right path (1:6), the path of those upon whom Thou hast bestowed favours Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray (1:7)

We will now have to search in the Quran for those whom Allah (swt) bestowed his favours upon.

In the Quran (33:33) we read:

”...Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying ”. (Shakir)”

“...And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless”. (Abdullah Yusufali)

“...Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing”. (Pickthal)

As is clear from this verse, the Holy Prophet (saw) along with his Ahl Ul Bait (as), is infallible. The wives of the prophet (saw) are not part of Ahl ul Bait (as) and this is a different topic. If you wish to debate me on this issue, please let me know and we can start a “Are wives of the Prophet (saw) part of Ahl Ul Bait (as)?”.

Now can you find me a bigger favour than being made infallible by Allah (swt)? To be kept away from uncleanness, being perfectly purified, and made spotless? No verse in the Quran states a better/bigger favour than this and this is why those mentioned in Suah al Fatiha (1:7) are the Ahl Ul Bait (as). The Ahl Ul Bait (as) are those that never go astray as mentioned in (1:7)

It is not a problem for Allah (swt) to create Ahl Ul Bait (as) infallible since He in the Quran says: Our word for a thing when We intend it, is only that We say to it, Be, and it is. (16:40)

Note that Rijs in (33:33) has got the article "al-" at its beginning which makes the word universal. Thus "al-Rijs" means all sort of impurity. Also Allah (swt) states in the end of the word "and purify you a perfect/thorough purification." The word "perfect" comes from the emphasis of Tathiran. In the Quran this is the only pace where Allah (swt) uses the emphasis of "perfect purification".

Akhi Mhammed, do you agree with me that a human can be sinless, since he/she is not forced to sin. It is the human's choice to accept the instructions of Allah (swt) and get His help to avoid sinning, or to neglect Allah's (swt) commandments and commit the sin. Allah is advisor, and encourager, and warner. A sinless human is still a human; no doubt about it. Some people assert that in order to be human, one have to commit mistakes and such a claim is unsupported. The truth is that humans can make mistakes but he does not have to.

Khair, the infallibility of Ahl Ul Bait (as) is also a different topic. My problem is, that I want to go through everything in detail so that you understand why I write the things I write. Inshallah, you won't find any statement of mine, going against the Quran.

Now, with regards to who can give us the best tafseer of the Quran, verse (1:7) relates to verse (33:33) which again relates to the following verses that tells us that Ahl Ul Bait (as) are those that can interpret the Quran best:

None touches (the depth of meaning of Quran) save the purified ones. (56:79)

Or are they jealous of those men because of that which Allah has bestowed upon them in His bounty? (4:54)

Be careful of your duty to Allah and be with the Truthful. (9:119)

Lo, this is My Straight/Right Path, so follow it and do not follow other ways or else you will diverge from His way. (6:153)

No one knows its interpretation except Allah and those who are firmly ground in knowledge. (3:7)

Ask the people of Reminder if you do not know. (21:7, 16:43)

Whoever opposes the Prophet after the guidance has been made manifest unto him and follows any path other than the path of the true believers, We will turn him towards that unto which he himself has turned, and We will expose him to Hell and a bad journey it will be. (4:115)

They (i.e., prophets and Imams) do not say anything until He orders, and they act (in all things) by His command. He knows what is before them and what is behind them and they (i.e., those saints) offer no intercession except for anyone whom Allah accepts, and they are in awe and reverence of His (glory). (21:27-28)

They are those whom Allah has blessed among the prophets and the verifiers, the martyrs and the righteous. (4:69)

O you believe, obey Allah and obey His Messenger and those amongst you who are give supreme authority (by Allah). (4:59)

And whoever disputes with thee concerning him after the inspired knowledge which has been given unto thee, tell him, "Come, let us call our sons and your sons; our women and your women; and ourselves and yourselves; then let us pray and invoke Allah's curse upon those who lie." (3:61)

Hold fast to the Rope of Allah, all of you together and do not diverge. (3:103)

(O Prophet) Lo! thou art a warner and for every community there is a guide. (13:7)

Verily your master is only Allah, and His messenger and those among the believers who establish worship and pay the poor due while they are bowing down in prayer. (5:55)

And lo! Verily I am the Most forgiving towards him who repents and believes and does good and then follows the guidance. (20:82)

Then, on that day, you will be asked concerning the blessing. (102:8)

O you Messenger, convey what has been revealed unto you by your Lord, for if you do not do so, you will not have conveyed His message at all. And Allah will protect you from the people. Lo! Allah guides not the disbelieving folk (5:67)

This day have We perfected for you your religion and finalized Our blessing upon you, and We are pleased that Islam be your religion. (5:3)

Now with regards to the Blessing, it is the Ahl Ul Bait (as), since they Holy prophet (saw) numerous times said to obey the Quran and Ahl Ul Bait (as).

In Sahi Al Muslim, we read: Someday (after his last pilgrimage) the Messenger of Allah (PBUH&HF) stood to give us a speech beside a pond which is known as Khum (Ghadir Khum) which is located between Mecca and Medina. Then he praised Allah and reminded Him, and then said: "O' people! Behold! It seems the time approached when I shall be called away (by Allah) and I shall answer that call. Behold! I am leaving for you two precious things. First of them is the book of Allah in which there is light and guidance... The other one is my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. (three times). " Chapter of the virtues of the companions, section of the virtues of Ali, Arabic version, volume 4, page 1873, hadith 36.

>p>The following hadith: The messenger of Allah (saw) said: "I am leaving for you two precious and weighty Symbols that if you adhere to both of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt . The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise).”, has been narrated by the following:

Sahih al-Tirmidhi, volume 5, pages 662-663,328, report of 30+ companions, with reference to several chains of transmitters.

al-Mustadrak, by al-Hakim, Chapter of "Understanding (the virtues) of Companions, volume 3, pages 109,110,148,533 who wrote this tradition is authentic (sahi) based on the criteria of al-Bukhari and Muslim.

Musnad, by Ahmad Ibn Hanbal, volume 3, pages 14,17,26,59, volume 4, ppages3 66,370-372, volume 5, pages 182,189,350,366 and 419.

Fadhail al-Sahaba, by Ahmad Ibn Hanbal, volume 2, page 585, hadith 990 al-Kabir, by al-Tabarani, voume 3, pages 62-63,137

al-Jami al-Saghir, by al-Suyuti, volume 1, pages 353, and also in volume 2

al-Durr al-Manthoor, al-Hafidh al-Suyuti, volume 2, page 60

Why do I even talk about the Ahl Ul Bait (as) when the topic is about Prophet Muhammad (saw) being made of noor? The reason is, that Ahl Ul Bait (as) told us that Prophet Muhammad (saw) was made of noor. The best interpreters of Quran, told us that Prophet Muhammad (saw) was made of noor. They have given us the tafseer and we also have numerous ahadith from the Holy prophet (saw) where he says that he was made of noor and not only he, but the Ahl ul Bait (as) was made of noor also.

In Khasaisul Kubra, volume 1, page 10, Jalal al din Suyuti writes: it is reported from Ibn Adi and Ibn Asakir, who narrate from Ana's Ibn Malik, that the Holy Prophet of Allah said that he had seen written on the arsh, "There is no god but Allah; Muhammad is the Prophet of Allah; I have given him support through Ali." This same hadith is found in Tafsir ul Durr ul Mansur.

Muhammad Bin Jarir Tabari in his tafsir, Ibn Asakir in his Taarikh, Muhammad Bin Yusuf Ganji Shafii, in his Kifayatut Talib, chapter 62, Hafiz Abu Nuaim, in Hilyatul Awliya, and Sheikh Sulayman Balkhi Hanafi in Yanabiul Mawadda, page 238, ch.apter 56, hadith 52, narrate from Dhakha'irul Uqba of Imamul Haram Ahmad Bin Abdullah Tabari Shafii on the authority of Abu Huraira (with a slight variation in wording) that the Holy Prophet said: "It is written on the arsh that 'There is no god but Allah, the One Who has no associate; and Muhammad is my servant and Prophet, whom I helped through Ali Bin Abi Talib.'"

It is reported in Yanabi, Hadith 19, from Kitabus Sabiin of Imamul Haram Tabari, quoting from the Manaqib of Faqih Wasti Ibn Maghazili Shafii, and also Mir Seyyed Ali Hamadani Shafii writes in his Mawadda VI from Mawaddatul Qurba two ahadith; Khatib Khawarizmi in Manaqib, Ibn Shirwaih in Firdaus, and Ibn Maghazili Shafii in Manaqib narrating from Jabir Bin Abdullah Ansari that the Holy Prophet (saw) said: "It is written on the gate of Paradise that 'There is no god but Allah, Muhammad is the Prophet of Allah, and Ali is the Wali (vicegerent) of Allah and brother of the Holy Prophet of Allah.' This was written 2,000 years before the creation of the skies and the world."

Anas relates that the Holy Prophet (saw) said: O uncle, when Allah wanted to create us He originated a sentence which created light, then He said another word which created the spirit. He then placed the spirit in the light and created Me, Ali, Fatima, Hasan and Husain. We glorified and purified Allah at the time when there was no mention of it (that is we did not learn them from anyone). When Allah willed to create His Creation He split my light and created the throne from it. So throne is from my light and my light is from Allah and my light is superior to the throne. Then Allah split the light of my brother Ali and created angels from it. Thus angels are from the light of Ali and Ali?s light is from Allah and superior to angels. Allah then split the light of my daughter Fatima and created the skies and earth from it. Thus, the skies and the earth are created from her light and her light is from Allah and superior to the skies and the earth. Allah then split the light of my son Hasan and created sun and moon from it. Therefore the sun and the moon are form the light of Hasan and his light is from Allah and is superior to the sun and the moon. Allah then split the light of my son Husain and created paradise and its fairies (Hoor al Ayn) from it. So paradise and its fairies are from the light of Husain and his light is from Allah and superior to the paradise and its fairies.? (Behaarul Anwaar Vol 57, Page 191,193, Hadith 139)

Jabir Jofi narrates from Imam Muhammad Baqir (as) (grandson of Imam Hussain (as): O Jabir, (in the beginning) Allah and none else existed. There was neither a known thing nor an unknown thing. Allah created Hazrat Muhammad (s.a.w.a.) before anyone else and with him He created us with His great light. We were before Him in shades of green light. Neither sky existed nor earth, neither place nor night, neither sun nor moon. Our light was illuminated by Him in the same manner as the rays of the sun are illuminated by the Sun. We were glorifying and praising Allah and busy worshipping Him all the time. Then Allah initiated the creation by bringing creatures into existence. He created place and wrote on it: There is no god but Allah, Muhammad is the messenger of Allah, Ali is the chief of the believers and his successor, and I helped and supported him through Ali?. Allah then created the throne and wrote the same on it. He then created the skies and wrote the same on it. He then created the heaven and the hell and wrote the same on them. Allah then created the angels and placed them in the skies; Allah then created the air and inscribed the same on it. Allah then created the Jinn and made them inhabit the air. Then Allah created the earth and wrote the same on it. Due to these words the skies stand firm without pillars, and the earth remains secure. Allah then created Adam from the soil of the earth?We therefore are the first creation of Allah and first among the creation to worship and glorify Him. We are the cause of the creation and the source of glorification and worship for angels and men?. (Behaarul Anwaar Vol 57, Page 169, Hadith 112)

Awaiting your replies.

 Reply  |  Report Inappropriate  | Email this

Br. Ali, please review my comment regarding 68:4 here [ http://alim.org/library/quran/ayah/compare/68/4 ]. I'm not convinced its grounds to reject this hadith. At best, one could say infallibility for non-sin-mistakes is a meaning that can *possibly* be *implied* by ayaat like 68:4 and 53:2-3. However, we can rule out that possibility by hadith such as this one and this [ http://alim.org/library/hadith/shb/569/1 ]. To me it seems you are proposing the reverse - reject ahadith due to a conflict with a possible implied meaning. Only if the meaning were decisive (qatai) in that it were the only way to interpret the ayah would one have a case to say that the hadith which contradict with said meaning should be rejected. In my humble opinion, a stronger usul is to try and reconcile first before resorting to rejecting.

 Reply  |  Report Inappropriate  | Email this

Dear respected brother Syed Husain, I have from the Quran refuted your claim. Don't bring me a corrupted ahadith, since I can show you ahadith that clearly contradicts, those you mention

 Reply  |  Report Inappropriate  | Email this

as-salamu alaykum, Can you please give a reference to the report " if after my death, you hear a narration that...."?

 Reply  |  Report Inappropriate  | Email this

as-salamu alaykum brother Ali. I don't know of a scholar who has not been criticized by someone, be this in the past or the present. So, instead of discussing who, the focus should be on the evidence as this is the yardstick every person and opinion is measured by. First of all, as I asked for the reference for what you called "famous narration". Please provide it at your convenience. You base several ideas and views on that report. 2nd point is that, Tafsir can be by two ways only, Rewayah (report) or Lughah (language). So, since you're mentioning the occasion of revelation, (sabab-un-Nozool), for you to say that the ayah was revealed for an action of one of the Prophet's companions, you need an evidence for it. Could you please site your evidence? 3rd point, I am not sure when the Prophet smiled when they threw trash at him, can you please site your reference? In shaa'Allah, I will wait to hear from you and take it from there. Jazakallahu khyran.

 Reply  |  Report Inappropriate  | Email this

Salamun alaykum respected brother Mohammed Hannini,
with regards to certain scholars, if they claim that Allah (swt) has a physical body then I will indeed criticize that scholar.
Khayr, it is very important to apply common sense and discretion when reading hadith for the main reason being that hadith are not protected. Only the holy Quran is 100% protected by Allah (swt) and Allah (swt) tells us in the Quran that he will protect the Quran’s content.
However, hadith do not enjoy this preservation, since ahadith were written by people and written after the demise of the holy Prophet (saw). We have from Sunni scholars that during the time of Umar (ra), collections of ahadith were burned. If you study Islamic history you will begin to notice that several ahadith were ‘made up’ in history for political reasons and other ahadith were written due to human error when they were written or relayed from one person to the next.
Also, several ahadith contradicts the Quran and contradicts other ahadith.
In Sahi Al Bukhari volume 1, hadith 107, we read that Prophet Muhammad (saw) said: 'Whoever tells a lie against me (intentionally) then (surely) let him occupy his seat in Hell-fire.
There are ahadith in Sahi Al Muslim that contradicts ahadith in Sahi Al Bukhari, which again contradicts ahadith in Tirmidhi and other Sahi Sitta books.
Abu Said Al Khudry reports that Prophet Muhammad (saw) said: "Do not write anything from me except Quran. Anyone who wrote anything other than the Quran shall erase it." Al Muslim, al-Zuhd wal-Raqaaiq, hadith 5326
The reason for this saying is obvious: That the Prophet (saw) knew that hypocrites would lie against the holy Prophet (saw).
Jafar al Sadiq, the great great grandson of Caliph Ali (ra) and the teacher of Imam Hanifa and Imam Maliki states that Prophet Muhammad (saw) said: “Any hadith which does not agree with the Qur'an is nothing but a trifling”.
With regards to the Prophet (saw) frowning, I will again try to explain why it was not the prophet (saw).
The fact is that Quran does not give any evidence that the person who frowned at the blind was the Prophet (saw), and does not state who is being addressed.
In the Sura Abasa verses, Allah (swt) did not address the Prophet (saw) either by name or title (i.e. O Muhammad, or O Prophet, or O Messenger).
Moreover, there exists switching in the pronoun from "he" in the first two verses to "you" in the later verses of the chapter. Allah did not state: "You frowned and turned away". Rather, Allah (swt) stated: He frowned and turned away (while he was with the Prophet) (80:1) Because there came to him the blind man. (80:2) And what would make you know, but that, per chance, he (the blind man) might grow in purity, (80:3)
Even if we assume that "you" in the third verse addresses the Prophet (saw), then it is clear from the above three verses that the words "he" (the one who frowned) and "you" address two different individuals.
The following two verses support this as well: As for him who considers himself free from need (rich), (80:5) To him do you address yourself? (80:6) Thus the one who frowned was other than the Prophet (saw) himself due to distinction between "him" and "you".
In Verses 80:6 Allah addresses his Prophet (saw) saying that preaching arrogant members of Quraish who frown at a blind is not worthy and is not necessary to be preferred over preaching a blind, even though the blind came later. The reason is that preaching anyone who does not intend to purify himself (to the extend that he frowns at a believer) is not fruitful.
Moreover, frowning is not from the manners/descriptions of the Prophet (saw) as I stated above, even with his obvious enemies, let alone believers seeking guidance!
One may question how can a Prophet (saw) who was sent as a mercy to mankind be cruel when an average believer does not in such behavior? This allegation is also in contradiction with the announcement of the sublime morals and the ethics of the Holy Prophet (saw) by God himself:
"And most certainly you are on sublime morality (exalted standard of character)." (Quran 68:4). A man who insult others does not deserve such compliments. It is agreed that Chapter al-Qalam (Ch. 68) came before Chapter Abas (Ch. 80). It was even revealed next after Chapter Iqra' (Ch. 96 -- the first revealed chapter).
How could it be reasonable that Allah (swt) bestow greatness on his creature in the very beginning of his prophethood, declares that he is in the sublime morality, and thereafter reverts to reproach and criticize him on some apparent misgiving in his moral actions.
Also Allah (swt) said: And warn your near tribe, And be kind to him who follows you of the believers. (26:214-215) It is well known that these verses are early Meccan revelation. The same words can be found in the tail of verse 15:88. Allah, Exalted He is, furthermore said: Therefore declare openly what you are bidden and turn aside from the polytheists. (15:94) He was ordered to turn away from the unbelievers in this verse which is known to have been revealed at the beginning of the "open call to Islam" (after the initial secrecy period).
How could it be imagined that after all these earlier commandments that the great, kind Prophet would err in such a way that would require pronounced interdiction?
If you read about the noble virtues and character of Prophet Muhammad (saw) in Shamaa-il Tirmidhi http://www.inter-islam.org/hadeeth/stmenu.htm you will clearly see that frowning is not something he would do!
In the Chapter on the noble character and habits of Prophet Muhammad (saw) we read: Amr ibnul Aas reports: "(Prophet Muhammad (Saw) gave attention, spoke and showed love to the worst person of a nation. So that, the person may feel he is being given special attention). He used to give attention, and spoke to me also in a manner, that I began to feel that I was the best among the community…” (327) hadith number 2.
Anas bin Maalik says: "I remained in the service (of Prophet Muhammad (saw) for ten years. He never once told me 'Oof '. When I did something, he never asked me, why did you do so? When I did not do a certain task, he never asked me why I did not do it. Prophet Muhammad (saw) had the best character among all people. (and also possessed the most excellent features, so much so,) that I never felt a silk cloth, nor pure silk, nor any other thing softer than the palm of Prophet Muhammad (saw). Nor did I smell any musk or any other fragrance, more sweet smelling than the sweat of Prophet Muhammad (saw)". (328) hadith number 3.
Jaabir (ra) says. "Prophet Muhammad (saw) never said 'No' to a request of a person". (335) hadith 10
Ibn Abbas (ra) says: "Prophet Muhammad (saw) was the most generous among people in performing good deeds (No one could compare with him in generosity. He himself led a simple life, but in giving he would put a king to shame.At a time of great need a woman presented him a sheet, and he wore it as he was in need of it.A person came to him, and asked him for it, he presented the sheet to that person. Taking of loans and fulfilling the needs of.others, when the creditors came, and if something had come from somewhere, he would pay the debts, and did not go home till everything was given to the needy. There exists many incidents of this nature, so much so that it is not possible to enumerate them)…” (336) hadith 11.
Aisha (ra) reports, that: "It was not the nature of Prophet Muhammad (saw) to talk indecently, nor did he engage himself in the use of obscene language. Nor did he shout and talk in the bazaars (which is against dignity). He did not avenge a bad deed with a bad one, but forgave it, and thereafter did not even mention it".
With regards to him missing a prayer (audhubillah), you will find thousands of ahadeeth that tells us about Him reciting prayers all night long. He would literally do dhikr 24 hours a day. Do you seriously believe he would miss the Fajr prayer??

 Reply  |  Report Inappropriate  | Email this

Masha Allah May Allah bless u for all this effort. Rest leave on mankind, like Allah has left. Quran 5 : 48. People's Collecting ahadees reliable than Allah 's words in Quran. Sunmumm bukmunm....Allah jissay chahta hy hidayat dayta hay. If there is someone who Allah wud want to come on hidayat he wud think   on what u have provided.

 Reply  |  Report Inappropriate  | Email this

Regarding the point about trash, I found these references from an article by a brother Abdullah Anik Misra. Not completely sure about authenticity as they are not from actual hadith collections. Also, the one about the Jewish woman who used to throw trash, then got sick and didn't do so one day, and then accepted Islam because the Prophet (s) visited her to see if she was ok - couldn't find any references for it. It appears to not have any basis. Imam al-Suhayli says in his commentary on the Seerah of Ibn Hashim, called al-Raud al-Anif: “The Chapter on [the Harms and Abuse] that the Messenger of Allah (Allah’s peace and blessings be upon him) Received from His People: Ibn Ishaq [am: called the “shaykh of all the scholars of the prophetic biography”], al-Waqidi, al-Taymi, Ibn ‘Uqbah and others mention under this chapter many incidents… … from throwing sand on his [blessed] head… and from amongst [the incidents] is that they would pile up torn intestines, human feces and blood on his door, and through a dead sheep’s uterus into his cooking pot…” [al-Raud al-Anif, al-Suhayli] Ibn Sa’d, the early biographer and historian, narrated in his work on history, al-Tabaqat, through ‘Aisha may Allah be pleased with her) that the Prophet (peace be upon him) was reported to have said, “I was [living, in Mecca] between the two worst neighbors [one could have]: between Abu Lahab [his uncle and sworn enemy] and ‘Uqbah ibn Abi M’uayt [who once threw a sheep’s insides on his blessed head, peace be upon him, while he was praying]. Indeed, they would come with bloodied intestines and throw it on my doorstep…” [al-Tabaqa, Ibn Sa’d, as quoted in Suyuti’s Jami’ al Kabir] In other narrations, it is mentioned that when this would happen, the Prophet (peace and blessings be upon him) would pick up the refuse with a stick, come outside of his door, and say aloud, “O sons of Bani Abdi Manaf [his own clan], what kind of protection is this? [am: his clan had pledged to protect him, but did not stop people’s abuses from even reaching his doorstep] Then, he would remove the waste from his doorstep and take it out to the street. [Subul al-Huda wa al-Rashad, al-Solihi; al-Raheeq al-Makhtum, al-Mubarakpuri]

 Reply  |  Report Inappropriate  | Email this

Assalamu 'alaykum wa rahmatullahi wa barakaatuh. This hadith took place towards the end of the life of Rasulullah (saw). This incident is possible because the Prophet (saw) was sick... Also, Allah probably made him forget to show the people a way of making up the prayer. Furthermore, the scholars probably have an explanation to this hadith, so we (including I) should not really form opinions on it from our own perspective. I just wanted to get this clear so that people wouldn't reject this hadith bi ithnillah. BarakAllahu feekum, Wa'assalam.

 Reply  |  Report Inappropriate  | Email this

What does Prophet Muhammad's (saw) ilness have to do with this? he does not err whether he is well or ill. Sura al Najm, clearly states this.

 Reply  |  Report Inappropriate  | Email this