Surah 53. An-Najm, Ayah 3

وَمَا يَنْطِقُ عَنِ الْهَوَىٰ

Asad

and neither does he speak out of his own desire:

Malik

nor does he speak out of his own desire.

Pickthall

Nor doth he speak of (his own) desire.

Yusuf Ali

Nor does he say (aught) of (his own) Desire.

Transliteration

Wama yantiqu AAani alhawa

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Syed Husain
2 years 10 weeks ago

Does the Prophet (s) not speak of his own desire in every subject matter or is it restricted to a certain subject? The next ayah establishes that the subject is the wahiy (revelation) when Allah (swt) says “It is no less than wahiy sent down to him”. So he doesn’t speak of his own desire in matters of the wahiy. This is supported by Surah al-Anbiyya 45 [ http://alim.org/library/quran/ayah/compare/21/45 ] (“I warn you only by the wahiy”) and Surah Sad 70 [ http://alim.org/library/quran/ayah/compare/38/70 ] (“It is revealed unto me only that I may be a plain warner”) which establish the purpose of the wahiy is that what deals with warning i.e. rules, laws, beliefs. The subject of the wahiy is not technical or worldly issues and hence these are not included in “ma yantiqu anil hawa’. Hence, it is possible the Prophet (s) erred in technical issues, such as what was narrated to us in the hadith of pollination [ http://alim.org/library/hadith/SHM/1100 ]. Furthermore, while salah is a subject of the wahiy, the wahiy also absolves us of what is done out of forgetfulness and what is done (or not done) while one is sleeping (hadith: the pen is lifted from three…the sleeping until he awakes…”, “And there is no sin on you concerning that in which you made a mistake” Sura Ahzab 5 [ http://alim.org/library/quran/ayah/compare/33/5/ ], “Our Lord, punish us not if we forget or fall into error." Al-Baqara 286 [ http://alim.org/library/quran/ayah/compare/2/286 ]). So forgetting a portion of the salah or sleeping through fajr (as long as one took means to wake on time) are not considered sins by the wahiy. Hence, there is no conflict between this ayah and the ahadith which contain the incidents of the Prophet (s) committing the aforementioned actions ([ http://alim.org/library/hadith/SHB/321/2 ] and [ http://alim.org/library/hadith/AMH/26/1 ]). These are simply human errors which this ayah does not prove was something that was beyond a Prophet of Allah.

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Ali Naqvi in reply to Syed Husain
2 years 9 weeks ago

Salamun Alaykum respected brother Syed Husain, the Prophet (saw) never committed worldly errors, nor was his infallibility with regards to wahiy' only. As I have said earlier, it simply does not make sense, that Prophet Muhammad (saw) has to inform us that he does not make mistakes with regards to the wahiy'. Ofcourse he doesn't. Allah did not speak to him with regards to the Quran only. What about the Qudsi ahadith? Allah (swt) made several (communications) with Prophet Muhammad (saw) beside revealing Quranic verses.

Say: I warn you only by revelation; and the deaf do not hear the call whenever they are warned (21:45)

Proves my point that Allah (swt) reveals everything to Prophet Muhammad (saw), which is why we are told to obey him also. We have tons of narrations about him foreseeing judgement day, and the future in general. (ofcourse, by Allah's will)

Naught is revealed to me save that I am a plain warner. (38:70)

If you read the previous verse:

I had no knowledge of the exalted chiefs when they contended: (38:69)

, you clearly read that Prophet Muhammad (saw) had no knowledge about it but was informed by Allah (swt). I have no where made the claim that Prophet Muhammad (saw) knows about the future or can perform miracles without Allah's permission.

In 33:33 we are informed that it is due to Allah's wish, that Prophet Muhammad (saw) and his purified Ahl ul Bait (as) are infallible. Isa (as) performing miracles in the Quran is also due to Allah's will.

38:70 means that he is here to warn us about the punishment for not obeying Allah (swt) and him. There are tons of other verses where Allah (swt) tells Muhammad (saw) not to be sad due to the Arabs not listening to him. Prophet Muhammad (saw) was tenderhearted and was sad to see his fellow Arabs go astray. Allah (swt) then informs him to leave those stubborn Arabs, and tell them that his task is to warn only. This has nothing to do with him being able to make worldly mistakes.

Assert their relationship to their fathers; this is more equitable with Allah; but if you do not know their fathers, then they are your brethren in faith and your friends; and there is no blame on you concerning that in which you made a mistake, but (concerning) that which your hearts do purposely (blame may rest on you), and Allah is Forgiving, Merciful. (33:5)

This verse is not towards the Prophet (saw) but towards mankind in general, read verse 33:4 and 33:6 in order to realize that.

Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people(2:286)

Again, this verse is not towards the Prophet (saw) but towards mankind in general.

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Ali Naqvi in reply to Syed Husain
2 years 9 weeks ago

Salamun alaykum, sorry for spamming but had to mention the following: Quran states:

"Whoever obeys the Messenger, he indeed obeys Allah." (Quran 4:80)

This obedience is with regards to daily life also. Allah (swt) tells us that whosoever obeys Prophet Muhammad (saw) obeys Allah, meaning that whatever the Prophet (saw) says, is what Allah (swt) wants him to say. Meaning again, that this verse relates to Surah Al Najm.

According to Sunni ahadith, the Prophet (saw) foretold many events to happen, but these events did not happen. People then questioned him, and he then replied that he can make worldly mistakes since he is just a an ordinary man like you and I.

Such ahadith are fake and goes against the Quran. If Prophet Muhammad (saw) is to be obeyed and he commits an error, this audhubillah means that Allah (swt) committed an error. Why? Because Allah (swt) says that obeying Muhammad (saw) is equal to obeying Allah.

You believe that his wahiy is protected but his personal statement is not. How do we know which of the Prophet's (saw) sayings are from Allah (swt) and which are his own personal sayings? He (saw) may say something which the companions take as Allah's command, but it may be that he (saw) was only expressing his own opinion. If that happens, then all of Allah's laws will be in chaos and disarray. That is why, even the Prophet's own personal statement has to conform with Allah's orders, for fear of misinterpretation by the people. In fact the Prophet (saw) had a perfect reason and his Ijtihad was in perfect compliance with Allah's orders and satisfaction and that is why Quran orders us to obey whatever he states without condition.

Also, how can we understand which acts of the Prophet (saw) are wrong, and which are right? What is the measure for us? Isn't a part of this measure the practice of the Prophet (saw) himself? Since the practice of the Prophet (saw) is considered to be one of the sources of deriving the rules of Islam, we can not evaluate the Prophet's (saw) actions by the rules which are derived from his actions! As such all the actions of the Prophet (saw)should have been protected. Awaiting your response.

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Surah 53. An-Najm, Ayah 3

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