The Prophets (علیھم السلام) are unable to sin
CHAPTER TWENTY –SIX
THE PROPHETS ARE UNABLE TO SIN
The insults of the Prophets made by the Deobandis have encouraged some people to openly slander and ridicule the Ambiya. In addition to this, there has arisen a sect which says that the Prophets are sinners and even polytheists and Kaafirs (Allahعزوجل forbid!), believing that the Prophets were Mushriks, Kaafirs and major sinners and only became Prophets after repenting (tauba). I am extremely pleased to have the opportunity of defending the status of the Prophets by discussing this topic.
INTRODUCTION
There are various types of sin – Polytheism, Infidelity, Major Sin and Minor Sin [i.e.
Shirk, Kufr, Kabeera and Sageera].
Minor sins are of two types,
1. Some sins which are proof of contemptible nature, e.g. stealing, fraud, etc.
2. Others which are unlike the above.
Thereafter, there are two further forms to these sins,
I. Intentional,
2. And unintentional.
The Prophets also have two conditions,
1. The period before their proclamation of Prophethood (nabuwwat).
2. The period after.
Through the grace of Allahعزوجل the Prophets are sinless (rna’ sum) and infallible to polytheism (shirk). infidelity (kufr), deviance and vile actions at all times. Not even for a moment can these blessed individuals be deviant in belief or perform any disgraceful action, intentionally or unintentionally, before or after the proclamation of Prophethood, because they immediately have recognition of Allahعزوجل from their birth. Hadrat Adam علیہ السلام found “Laa ilaaha ilallaahu
Muhammadur Rasoolullah” written on the pillars of the Arsh immediately after he was created. – Madaarijun-Nubuwwah & Mawaahibul-Ladunya
This proves that he had recognition of Allahعزوجل from birth and that he was lettered and literate without the need of a teacher, because as soon as he was created, he read the written word on the pillars of the Throne of Allahعزوجل.
When Hadrat Esa علیہ السلام was born, he instantly said, “1 am the servant of Allahعزوجل. He has granted me revelation and made me a Nabi.” 26.1 – Surah Maryam, Verse 30
If a Prophet became a sinner, both opposing him and obeying him would become necessary, and this is a concentration of two opposite things.
And, “He (Allahعزوجل) has commanded me to perform Salaah and give Zakaat until my life ceases, and I am also good to my mother.” 26.2 This ayat proves that from the time of birth, Hadrat Esa علیہ السلام knew that Allahعزوجل was the Rubb. He understood that he was given Prophethood and the Injeel. He was even aware of mannerism, culture and etiquette!
In his childhood, Hadrat Ibrahim علیہ السلام looked at the stars setting and said to his kaafir nation, “Can this be my Lord?” Later, on seeing the stars set, he said, “I dislike those that decline,” 26.4
Subhanallah! Through this, he proved the Oneness (Tauheed) of Allahعزوجل and that the setting of the stars, moon and sun is proof that they are creation. All of this took place while he was still a minor. This type of rational deduction has even been approved by Allahعزوجل “و تلک حجنتا اتینھا ابراھیم علی قومہ” 26.5
As soon as he was born, Sayyiduna Rasoolul1ah صلی اللہ علیہ وسلم went into Sajda and interceded for his Ummah. – Madaarijun-Nubuwwah & Mawaahibul-Ladunya
This shows us that our Beloved Nabi صلی اللہ علیہ وسلم was born knowing the glory of Allahعزوجل his own excellence and had recognition of his Ummah. At childhood, when children were drawn towards play, Rasoolullahصلی اللہ علیہ وسلم used to reply when he was called to join them, “I have not been created for this.” By this, he explained the true aim of a human’s life (to worship Allahعزوجل). He once also said, “I was already a Prophet while Adam was still in the process of being created.” 26.6 Hadith Sharif
Commentating on the ayat, “لا ینال عھدی الظلمین” 26.7 Mulla Jeewan writes, “The Prophet’s are sinless from infidelity (kufr) before and after receiving revelation.” 26.8-Tafseeraate-Ahmadia
From the above, it is established that the Prophets are born having recognition (ma’rifat) of Allahعزوجل and that they are not stained with the impurity of deviance.
The following discussion is about the Prophets and sin. They are always innocent (ma’sum) from committing major sins, before and after revealing their Prophethood.
Yes, by mistake and in forgetfulness, faltering can emanate from them but they do not remain steadfast on it. Rather, Allahعزوجل informs and turns their attention towards their error and they thereafter separate themselves from it.
The first type of minor sins has never been committed by the Prophets, before or after their proclamation (i.e. those that are indicative of contemptibility). The second type, however, can be emitted from them.
It should be bared in mind that this discussion is in connection to those affairs which are not related to what had to be propagated. With regards to those commands which have to be propagated, the Prophets have never increased, decreased or hidden them. These also cannot be done either intentionally or erroneously.
Also, these details of sins are for the other Prophets (meaning some minor mistakes can emanate from them). Regarding Sayyiduna Rasoolullahصلی اللہ علیہ وسلم, it is the Consensus (ijmaa) of the Ummah that never once did he commit any type of sin.
In other words, before and after proclaiming his Prophethood, never once did the Holy Prophetصلی اللہ علیہ وسلم intentionally commit any ajor or minor sin. Thus, commentating on the ayat, “لا ینال عھدی الظلمین” Mulla Jeewan رضی اللہ تعالٰی عنہ states, “لا حد ان نبینا علیہ السلام لم یر تکب صغیرۃ و لا کبیرۃ طرفۃ عین قبل الوحی و بعدہ کما ذکرہ ابو حنفیۃ فی الفقہ الاکبر”-Tafseeraate-Ahmadia
Under the ayat, “ما کنت تدری ما الکتب” 26.10 Imam Ismail Haqqi رضی اللہ تعالٰی عنہ, also states, “یدل علیہ انہ علیہ السلام قیل لہ ھل عبدت و ثناقط قال لا قیل ھل شربت خمرۃ قط قال لا فما زلت اعرف ان الذی ھو علیہ کفر”. Once, while the Holy Prophetصلی اللہ علیہ وسلم was asked if he ever worshipped any idol, he answered, “No.” When asked if he ever drank alcohol, he replied,
“No, 1 always knew that this belief (of worshipping idols) is kufr.” Tafseer Roohut-Bayaan
PROOF THAT THE PROPHETS ARE UNABLE TO SIN (MA’SUM)
The sinlessness (ismat) of the Prophets is proven from the Quran, Sahih Ahadith and Consensus of the Ummah, as well as from a rational point of view. Only someone who is bereft of comprehension will reject this.
QURANIC VERSES
1. Allahعزوجل said to Shaitaan, “You will not gain hold over My favoured servants.” 26,11 – Surah Hajr, Verse 42
2. And even Shaitaan conceded, “O Allahعزوجل! I shall lead all of them astray except those who are Your close servants.”26.12 – Surah Hajr, Verses 39-40
From this, we come to know that Shaitaan cannot reach the Prophets. Neither can the idiot make them astray nor can he lead them away from the straight path. When he can’t do all of this, how can sins be committed by them? It is surprising that Shaitaan accepts the Prophets to be sinless and demonstrates his inability 10 deceive them while those who have no deen deem the Prophets to be criminals and transgressors. Indeed, they are more disgraceful than Shaitaan.
3. Hadrat Yusuf علیہ السلام said, “It is not befitting for us, the group of Prophets, to associate partners to Allahعزوجل” 26.13 – Surah Yusuf, Verse 38
4. And Hadrat Shuaib علیہ السلام said to his people, “I do not intend doing that which I stop you from doing.’,26.14 – Surah Hood, Verse 88
This proves that the Prophets don’t even intend committing polytheism or infidelity (kufr). This is the reality of sinlessness (isrnat).
5. Hadrat Yusuf علیہ السلام said, “و ما ابری نفسی ان النفس لا مارۃ بالسوء الا ما رحم ربی” –Surah Yusuf, Verse 53
Here, he didn’t say, “My oafs orders evil,” but, “Ordinary nufoos (plural of nafs] order people to do evil except for those which Allahعزوجل showers His mercy on,” and these belong to the Prophets. We come to know that the nafs of any Prophet will never deceive him.
6. “ان اللہ اصطفی ادم و نوحا و ال ابراھیم و ال عمران العلمین” – Surah Aale-lmran, Verse 33
This establishes that the Prophets are more excellent than the entire creation. Bear in mind that sinless angels are included in this, Their quality is that they are never disobedient to Allah’sعزوجل command. If the Prophets were sinners, the angels would be more esteemed than them.
7. “Zaalims (i.e. transgressors of Allah’sعزوجل command) will not attain My promise of Prophethood,” 26.14b – Surah Baqarah, Verse 124
We come to know that transgression and Prophethood can never be combined. The Holy Quran records the sayings of the Prophets, “O My people! There is no deviance in me but I am the Messenger of Allahعزوجل 26.15 – Surah Aaraaf Verse 61
‘Laakinni’ proves that divergence and Prophethood cannot be joined because the former is darkness and the latter is Noor. It is impossible for these two to coalesce.
AHADITH
1. The Holy Prophet has said, “There is a Shaitaan named Qareen present with every person, but my Qareen has become a Muslim and now advises me only towards good.” Mishkaat, Baabul-Was ‘wasaa
2. A Hadith states that Shaitaan hits the baby at the time of childbirth, except for Hadrat Esa علیہ السلام, who he couldn’t even touch.
3. From Mishkaat, Kitaabul-Ghusal, it is proven that the Prophets do not experience nocturnal dreaming because there is a Shaitaanic effect in it. Even their wives are free from them!
4. The Prophets do not experience yawning because this too is a Shaitaanic effect. It is for this reason that ‘Laa Haula … ‘ is read at that time.
5. The Holy Prophet’sصلی اللہ علیہ وسلم chest was opened and a piece of flesh was removed. It was then said, “This is a Shaitaanic piece.” – Mishkaat, Baabu AlaamaatinNubuwwah
It is ascertained from these that the nafs of the Noble Messengerصلی اللہ علیہ وسلم was free from any Shaitaanic effect. His heart was also washed with Zam-Zam water.
6 – The Holy Prophetصلی اللہ علیہ وسلم once said, “Shaitaan runs away from the path Umar travels on.” – Mishkaat, Baabu Munaaqibi Umar رضی اللہ تعالٰی عنہ”
We now know that whoever has the blessed sight of the Prophetصلی اللہ علیہ وسلم upon him is also saved from Shaitaan. So, what can be said about the Prophets themselves?
OPINIONS OF THE LEARNED OF ISLAM
The Muslim Ummah has always been agreed (ijmaa) on the Prophets being sinless.
Only the cursed. Deviant sect, Hashwiya, rejected this. The books Sharah Aqaaid Nasafi, Sharah Fiqh-e-Akbar, Tafseeraat-e-Ahrnadia, Tafseer Roohul-Bayaan, Madaarijun-Nubuwwah, Mawaahibul-Ladunya, Shifaa Sharif, Naseemur-Riyadh, etc. have all explained this.
Under the ayat, “ما کنت تدری ما الکتب” 26.16 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “It is agreed that before attaining revelation (wahi), the Prophets were mu’mins. They were sinless [rom major sins as well as those minor ones which lead to contemptibility before and after revealing their Prophethood. Thus, how can they commit infidelity (kufr)?,,26.17 Tafseer Roohul-Bayaan
Mulla Jeewan رضی اللہ تعالٰی عنہ writes under this ayat, “It is unanimously accepted that the Prophets are sinless from kufr before and after attaining revelation. Likewise, according to the general body of Ulama, they are also free from committing major sins.” 26.1 – Tafseeraat-e-Ahmadia
In short, the Muslim Ummah has Consensus (ijrnaa) on the sinlessness of the Prophets and this is absolutely clear. There is no need to quote several extracts for this.
RATIONAL PROOF
From a logical point of view, the Prophets should always be sinless (rna’sum) from infidelity (kufr) and transgression for the following reasons.
1. Infidelity is committed because of either not being informed about beliefs, due to the mischief and abstinence of the nafs (lower-being) or the trappings of Shaitaan. We have already proven that the Prophets have the recognition of Allahعزوجل from birth, their nufoos are pure and they are saved and protected from any interference of Shaitaan. When these three causes of infidelity and transgression (fiqh) are not found, how can they commit such things?
2. Transgression is made due to the Nafs-e-Ammarah (lower-self which commands an individual to commit bad) and Shaitaanic effect & interference. The Prophets are saved from both.
3. To oppose a sinner is necessary and obedience to a Nabi is Fardh. He is to be obeyed in any condition. If a Prophet became a sinner, both opposing him and obeying him would become necessary, and this is a concentration of two opposite things.
4. The information of a sinner shouldn’t be accepted without probing and enquiry. Allahعزوجل states, “ان جاءکم فاسق بذبا فتبینوا” – Surah Hujaraat, Verse 6
To accept Rasoolullah’sصلی اللہ علیہ وسلم every word is Fardh. The Holy Quran states, “ما کان لمومن و لا مومنۃ اذا قضی اللہ و رسولہ امرا ان یکون لھم الخیرۃ من امرھم” 26.19 Thus, if a Prophet were to become a sinner, accepting his word with and without investigation would both become necessary. How is it possible to do both?
5. Shaitaan is happy with a sinner because he has entered his party and Allahعزوجل is content with the virtuous person because he has entered His. If a Prophet was a sinner for even a moment, he would have entered the group of Shaitaan. This is impossible.
6. A virtuous person is more excellent than a sinner. Allahعزوجل states, “ام نجعل المتقین کالفجار” 26.20 If a Prophet had to sin at any time and, at that precise moment, if an Ummati of his was doing a good deed, it would mean that the follower was momentarily more eminent than the Prophet. This is absolutely ridiculous because, for even a moment, an Umrnati cannot be equal to a Nabi.
7.Respecting a person with deviant beliefs is Haraam. A Hadith states, “He who resRected a person with incorrect beliefs has helped in destroying Islam.” 6.2 And, to respect a Prophetصلی اللہ علیہ وسلم is obligatory. Allahعزوجل tilt states, “و تعزروہ و توقروہ” 26.22 Respecting a Prophet, should he lose his deen, will become both obligatory and forbidden.
8. Through the mediation (waseela) of the Prophetصلی اللہ علیہ وسلم , sinners are forgiven. The Holy Quran states, “و لو انھم اذ ظلموا انفسھم جاءوک” In this ayat, all wrongdoers are told to present themselves in the Holy Prophetصلی اللہ علیہ وسلم’s. court and repent through his mediation. If, according to the opposition, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم was sinful, who will be their waseela and through whom will they ask for forgiveness? It is necessary for the Prophetصلی اللہ علیہ وسلم, who is the mediation (waseela) of forgiveness for all wrongdoers, to be free from sin himself. If he too was a sinner, how do we attain forgiveness?
9. Expensive and precious items and goods are kept protected. Milk is also stored in a box to keep it pure and disallow it becoming spoiled. In a similar manner, Prophethood is a precious and priceless blessing according to Allahعزوجل .Thus, it is necessary for the holders of this blessing (i.e. the hearts of the Prophets) to be clean and pure from all types of impurities, infidelity and sin. This is why Allahعزوجل states, “Allahعزوجل knows well those who are worthy of being His Messengers.” 26.23 – Surah Anaam. Verse 124
10.Without testimony, the message and information of a sinner (Faasiq, Faajir) is not credible. If the Prophets were sinners, they would have to present testimony for their every saying. However, their every saying supercedes hundreds of testimonies! Hadrat Khuzaima Ansaari رضی اللہ تعالٰی عنہ said this when he gave testimony about the camel Rasoolullahصلی اللہ علیہ وسلم bought, “O Prophet of Allahعزوجل! The business of this camel is not greater than Jannat, Jahannam, Hashr and the resurrection. When we have brought Imaan on these things from listening to you, why can’t we accept your mere saying that you have purchased this camel?” As a reward, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم made this one Companion’s testimony equal to two men.
OBJECTIONS AND ANSWERS
TO THE PROPHETS BEING SINLESS (MA’SUM)
Before detailed explanations to the objections on this topic, we present an abridged answer as an introduction to this section. Through this, many objections will be removed in advance.
The sinlessness (ismat) of the Prophets is a Qat’ee (explicitly proven from the Quran and Hadith) and Ijma’I (agreed upon by the Ummah) belief. If those Ahadith which prove the sins of the Prophets are not successive (Mutawatir) and explicit (Qat’ee}, but are famously reported by a single narrator (Mash’hoor Aahaad), they are all rejected and are not credible, even if the narration is sound (Sahih). Commentating of Surah Yusuf, Tafseere-Kabeer states that those Ahadith which go against the Prophets are not acceptable. To accept a narrator to be false is easier then believing a Prophet to have committed sin. Those Quranic verses and Mutawatir Ahadith which seemingly associated lies or any other sin to the Prophets are necessary to be interpreted. Their visible meaning will either not be what is meant, or it will be said that these misunderstandings were prior, to their receiving of Prophethood. Under the ayat, “لا ینال عھدی الظلمین ” Mulla Jeewan رضی اللہ تعالٰی عنہ states, “و اذا تقرر ھذا فما نقل عن الانبیاء مما یشعر بکذب او معصیۃ فما منقولہ بطریق الاحاد فمر دود و ما کان منقو لا بطریق التواتر فمصروف عن ظاھرہ ان امکن و الا فمحمول علی ترک الاولی او کونہ قبل البعثۃ”-Tafseeraat-e-Ahmadia
Madaarijun-Nubuwwah states that these types of ayats are similar to Mutashabihaat ayats, in which silence is necessary. – Vol. J. Chapter 4
Hadrat Adam علیہ السلام, on the other hand, was not a sinner by eating the wheat nor was he punished.
Allahعزوجل possessing all the perfect qualities (i.e. Authority. Knowledge, Independence, etc.) is an explicit and unanimous belief. According to their visible meanings however, some ayats seem contrary to this, “They deceive Allahعزوجل and He deceives them,” 26.2’ “They cheated and Allahعزوجل; cheated,” 2616 “Wherever you turn, YOU will find the face of Allahعزوجل “ 26.21 “Allah’sعزوجل !O hand is upon their hands … ,” 26,28 and Allahعزوجل became leveled on the Arsh,,,26.29
Allahعزوجل is free from having a face. Hands, being level, cheating and deception.
However, the above ayats are visibly proving these things for Him. Thus, it is llCCessary for these verses to be interpreted, rather than applying their literal meaning to Allahعزوجل. Whoever accepts Allahعزوجل to be defective based on these verses is a person without Imaan. Similarly, anyone who takes the visible meaning of some ayats and uses it to establish and believe that the Prophets were sinners or polytheists is someone without deen. Insha-Allah, this is one answer to destroy the foundations of all objections. Still, we present detailed replies to the objections:
OBJECTION 1: Shaitaan disobeyed Allahعزوجل by Dot making the Sajda and Hadrat Adam علیہ السلام also disobeyed Him by eating the forbidden Wheat. Both have been equally punished. The former was removed from the group of Angels and the latter was removed from Jan nat. Iblees and Adam were both equal in sin and punishment, but after some time, Hadrat Adam علیہ السلام attained forgiveness by repenting while Ibless didn’t. This proves that Hadrat Adam was not sinless.
Answer – Firstly, by not making the Sajda, Shaitaan became a criminal who disobeyed Allahعزوجل and attained punishment. Hadrat Adam علیہ السلام, on the other hand, was not a sinner by eating the wheat nor was he punished. This is because Shaitaan didn’t intentionally reject performing the Sajda alone. In thinking that the command of Allahعزوجل was wrong, he also debated with Him, saying, “خلقتنی من نار و خلقتہ من طین” The punishment for this was, “فاخرج منھا فانک رجیم، وان علیک لعنتی الی یوم الدین” It’s as if his punishment was being exiled to the earth, where he would remain vile and disgraced until Qiyaamat.
Regarding Hadrat Adam علیہ السلام, the Holy Quran announced several times that he had forgotten the order and did not intend committing sin, “فنسی و لم نجدلہ عزما”-Surah Taahaa, Verse 115
The Holy Quran also states, “فازلمھما الشیطان”, and “فوسوس لھما الشیطان”.
In short, Shaitaan has been made responsible for this incident, not Hadrat Adam علیہ السلام, because it was said that he was deceived and consequently made a mistake. The deception occurred in the following way: Allahعزوجل told Hadrat Adam علیہ السلام not to go near the tree, so Shaitaan said, “You haven’t been stopped from eating from it, only from going near it. So don’t. I’ll bring it to you to eat.” He continued, “This tree’s product is beneficial for you. I am your well-wisher.” Shaitaan said this swearing an oath on Allahعزوجل. Hadrat Adam علیہ السلام thought that no one would swear a false oath on Allahعزوجل’s name and that the prohibition of “Don’t go near it” was a Tanzeehi prohibition. Refer to a more detailed study on this in my commentary (Tafseer) of the Holy Quran under this ayat. So, there was a difference in action and practice.
Now remains the question of his descent to the earth. It must be remembered that Allahعزوجل originally created Hadrat Adam علیہ السلام for this very purpose (to be His successor (Khalifa) on earth), “انی جاعل فی الارض خلیفۃ”- Surah Baqarah, Verse 30
He kept Hadrat Adam علیہ السلام in Jannat for a few days so that, after seeing the buildings and gardens there, Hadrat Adam علیہ السلام could prepare the same on earth. So, Jannat was similar to a training-school for him, and a person isn’t kept in training forever. You may ask, “Then why was he sent crying to earth?” The answer is that the angels completed every act of worship (ibaadat) except weeping and crying. Through this quality of yearning in humans, they are more excellent than the angels. Jannat was only an excuse. Allahعزوجل, in fact, wanted Hadrat Adam علیہ السلام to cry in His love. This secret will only be understood by he who is aware of the relish of affection.
Allahعزوجل said to Shaitaan, “Ukhruj Minhaa,” yet said to Hadrat Adam علیہ السلام “اھبطوا منھا جمیعا” In the second verse, Hadrat Adam علیہ السلام is told that he is being sent to earth for some time. Then he, together with millions of his offspring, will return to the holy paradise. In other words, two individuals (Hadrat Adam علیہ السلام and Sayyidah Hawa رضی اللہ تعالٰی عنہا) will leave but millions will return.
The spiritual elders have said that we (humans) have taken Hadrat Adam out of Jannat because the souls of Kaafirs and sinners were present in his spine and were yet to be born. Due to them being unworthy of Iannat, Hadrat Adam was ordered to leave these wretches on earth and, after that, return to where he belongs. Mtrqaat, Baabul-Imaan bil-Qudoom & Roohul-Bayaan under Surah Baqarah, Verse 36
Secondly, when Shaitaan came to the earth, he entered a foreign land, unlike the advent of Hadrat Adam علیہ السلام who was a creation of both body and soul. His body was made on earth from sand and, as a result, this earth was his bodily source and home. Shaitaan was made from fire, and so earth was a foreign place for him.
Lastly, if coming to the earth was a punishment for Hadrat Adam علیہ السلام he would not have been made the Khalifa here, the crown of Prophethood wouldn’t have been placed on his head and the Prophets and Friends of Allahعزوجل (especially the leader of all, Sayyiduna Muhammadur-Rasoolullahصلی اللہ علیہ وسلم) wouldn’t have been born from his line. After forgiving a criminal, he is removed from prison and brought to the royal court to be showered with reward. He isn’t bestowed this in jail. Actually, the seemingly apparent mistakes of the great are blessings for the insignificant. The world and all of its blessings arc all through the Sadaqah of this mistake. The grain of wheat was termed wrong for Hadrat Adam علیہ السلام but was made food for his children.
OBJECTION 2: Hadrat Adam علیہ السلام and Sayyidah Hawa رضی اللہ تعالٰی عنہا kept one of their son’s name’s ‘Abul-Haarith’ (The father of Haarith).
Haarith is the name of Shaitaan. The Quran speaks about this, “فلما اتاھما صلحا جعلا لہ شرکاء” 26.36 This proves that this doing of Hadrat Adam علیہ السلام was polytheism (shirk). It is now established that Prophets also commit shirk. A narration of Imam Haakim رضی اللہ تعالٰی عنہ states that Hadrat Adam علیہ السلام and Sayyidah Hawa رضی اللہ تعالٰی عنہا are meant in this verse.
Answer – Hadrat Adam علیہ السلام is pure from such fault. The objector has caused deception through this ayat. Many Mufassireen state that the subject of ‘Ja’alaa’ is Qusai and his wife, because the meaning of the ayat “خلقکم من نفس واحدۃ و جعل منھا زوجھا” is, “O Quraish! Allahعزوجل gave you birth from one life {i.e. Qusai) and He made his wife from his own class.” Qusai was wrong for asking his Rubb for a son and naming him ‘Abul-Haarith’. – Tafseer Khazaainul-lrjaan, etc.
In this case, there is no objection at all.
Some also say that a governing word (muzaaf) is hidden in ‘Ja’alaa’ and its subject is the children of Hadrat Adam علیہ السلام, i.e some children of Hadrat Adam علیہ السلام and Sayyidah Hawa رضی اللہ تعالٰی عنہا began to make shirk. – Roohul-Bayaan, Madaarik, etc.
This is why the plural from was used later on, “فتعالی اللہ عما یشرکون”-Surah Aaraaf, Verse 190
If this was Hadrat Adam علیہ السلام and Sayyidah Hawa’s رضی اللہ تعالٰی عنہا action, the dual (Yushrikaan) would have been used instead of the plural, Also, on committing a minor offence (i.e. eating wheat), they were rebuked. Now, committing polytheism (shirk) demands a severe punishment being given but this was not meted out to them at all. The narration of Haakim has absolutely no credibility because it is a single narration while the sinlessness of the Prophets is explicitly and irrefutably proven.
OBJECTION 3: Allahعزوجل states, “Adam علیہ السلام disobeyed his Lord and effectively became astray.” 26.38 This ayat proves both the sin and deviance of Hadrat Adam علیہ السلام.
Answer – Here, ‘Esyaan’ has been used to figuratively mean ‘mistake’. The meaning of ‘Gawaa’ is not deviance, but not attaining the aim. In other words, he ate the wheat to attain eternal life but didn’t. Rather, eating the wheat caused harm instead of benefit {i.e. he didn’t find a way to his objective). –Tafseer Roohul-Bayaan under this ayat
When Allahعزوجل has proclaimed several times that Hadrat Adam علیہ السلام forgot, to try and establish sin through ‘asaa’ in the ayat is to create contradiction in the Holy Quran.
OBJECTION 4: Hadrat Ibrahim علیہ السلام accepted the sun, moon and even the stars as his Lord. He said, “ھذا ربی” 26.39 This is explicit polytheism (shirk). We can deduce that he first made shirk and repented afterwards.
Answer – The answer to this has already been given in the introduction to this chapter. Hadrat Ibrahim علیہ السلام said this as a question to his people (“Is this my Lord?”). Thereafter, he himself answered the question with proof, “لا احب الافلین”-Surah Anaam, Verse 76
This ayat was mentioned first, “و کذلک نری ابراھم ملکوت السموت و الارض و لیکون من الموقنین” and thereafter was the verse concerning the stars. It was later said after these two, “و تلک حجتنا اتینھا ابراھیم علی قومہ” From this setting of verses, it is apparent that the incident of the stars was after seeing the sovereignty of the worlds. Allahعزوجل also praised his utterance. If what he said was polytheism (shirk), why was it praised? Allahعزوجل should have severely reproached him for it.
OBJECTION 5: Hadrat Ibrahim علیہ السلام lied three times. Although he was healthy, he said to his people, “I am sick..” 26.42 He destroyed the idols but said when he was asked about it, “The big idol did it.” 26.42b Speaking about his wife, he also said, “This is my sister.”
Lying is unquestionably a sin, proving that this Prophetصلی اللہ علیہ وسلم wasn’t sinless.
Answer – There are a few replies to this,
Firstly, under compulsion (majboor) and when there is a foreclosing one’s life, speaking lies is not a sin. In fact, even speaking kufr is permitted at this time, “من اکرہ و قلبہ مطمئن بالایمان” Surah Nahl, Verse 106
At the instances when Hadrat Ibrahim علیہ السلام said these things, he had a fear of losing his life based on virtue. The tyrannical king of the time wanted to forcefully snatch Sayyidah Saarah رضی اللہ تعالٰی عنہ away from him. This is why he said that she was his sister. On the other occasions, he feared losing his life. Thus, he spoke these things. – Roohul-Bayaan under Surah Nahl, Verse 63
So, these would not cause any sin.
Secondly, these utterances are not lies because the distant meanings are intended by them. This form of speech is known as Touriya (equivocation) and, in circumstances of need, it is permissible. Once, the Holy Prophetصلی اللہ علیہ وسلم said to an old woman, “No old woman will enter Jannah.” At another instance, when someone once asked him for a camel, he replied, “I shall give you the offspring of a female came1.” He also once placed his hand on the eyes of a Sahaabi and said, “Who buys this slave?” – Mishkaat, Baabul-Mazaah
When Hadrat Ibrahim علیہ السلام called Sayyidah Saarah رضی اللہ تعالٰی عنہ his sister, he meant deeni sister, just as how the two angels who approached Hadrat Dawood علیہ السلام in the from of a plaintiff and defendant said, “This is my brother who has 99 female sheep.” 26.44 _ Surah Su’aad, Verse 23
Here, the figurative meaning was meant for “brother” and “sheep”. Similarly, when Hadrat Ibrahim علیہ السلام said, “Anna Saqeem,” he meant that he was going to become sick, not that he actually was sick at the time. An example of this is the following ayat, “انک میت و انھم میتون” – Surah Zumr, Verse 30
‘Saqeem’ could also mean anger, i.e. “My heart is angry with you.” Likewise, in, “بل فعلہ کبیرھم” Kabeer’ refers to Allahعزوجل and ‘Hazaa’ gestures also towards Him, because the Kuffaar believed Al1ahعزوجل to be the major God and idols to be minor gods. In other words, Hadrat Ibrahim علیہ السلام was trying to say, ”This has been done by the Rubb who you regard to be the biggest from them all.” The action of a Prophetصلی اللہ علیہ وسلم is indeed the doing of Allahعزوجل Himself. The Kuffaar however, thought that ‘Kabeer’ refers to the big ido1. ‘Fa’alahu’ could also have been said in doubt, meaning, “Maybe the big idol did this.” Doubt is from engendering (inshaa) and it doesn’t have the possibility of truth and lie. The surprising thing is that Allahعزوجل has spoken of these incidents but didn’t reproach Hadrat Ibrahim علیہ السلام in any way. Rather, He demonstrated His happiness with these statements. Thus, before speaking about the destroying of idols, the Holy Quran states, “و لقد اتینا ابراھیم رشدہ” -Surah Ambiya, Verse 51
This proves that this action of Hadrat Ibrahim علیہ السلام was truly a deed of righteousness. Speaking lies isn’t. Concerning the statement of being sick, Allahعزوجل states, “اذ جاء ربہ بقلب سلیم، اذ قال لا بیہ” also proving that this utterance is indicative of a healthy state of being. Lying is a sickness, not a sign of health.
OBJECTION 6: Surah Su’aad states that Hadrat Dawood علیہ السلام looked at a foreign woman (the wife of Anriya). This action was surely a crime.
Answer – Historians have exaggerated the incident of Hadrat Dawood علیہ السلام and whatever is present in single narrations of Hadith is unacceptable. This is why Hadrat Ali رضی اللہ تعالٰی عنہ said, “To anyone who narrates the story of Hadrat Dawood علیہ السلام in the manner which storytellers do, I shall give him 160 lashes!” This was twice as many for the punishment of accusation. – Roohul-Bayaan, Surah Su’aad, The incident of Hadrat Dawood علیہ السلام.
The following is merely what happened: Both a person named Auriya and Hadrat Dawood علیہ السلام proposed to a woman simultaneously. She accepted Hadrat Dawood’s علیہ السلام proposal and made Nikah with him, therefore leaving Auriya unable to wed her. Thus, under the ayat, “لا ینال عھدی الظلمین” Mulla Jeewan رضی اللہ تعالٰی عنہ states, “و عن داود بکونہ اقداما علی الفعل المشروع و ھو نکاح المخطوبۃ لا ور بالا نظرہ منکوحۃ” -Tafseeraat-e-Ahmadia
OBJECTION 7: Hadrat Yusuf علیہ السلام intended to commit sin with Zulaikha, the wife of the Ruler of Egypt. Allahعزوجل states, “Zulaikha had intended Yusuf علیہ السلام and Yusuf علیہ السلام had intended her. If they hadn’t seen the proof from their Lord, who knows what would have been committed?” 6.48-Surah Yusuf, Verse 24
What a major sin was committed by Hadrat Yusuf علیہ السلام!
Answer – Forget about intending sin, Hadrat Yusuf علیہ السلام was protected from even thinking such thoughts! He who says that he intended adultery with Zulaikha is a Kaafir. Cornmentating on this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ states, “فمن نسوب الی الانبیاء الفواحش کالعزم علی الزنا و نحوہ الذی یقولہ الحشویۃ کفر لانہ شتم لھم کذا فی القنیۃ” -Tafseer Roohul-Bayaan
The answer to your objection is that there are two commentaries to this ayat:
Firstly, stopping (waqf) should be made at the end of ‘Wa laqad hamat bihi’ and begin the ayat, separate from the above, with ‘Hamma bihaa’. The meaning will now be, “Verily Zulaikha intended Yusuf علیہ السلام and he too would have intended had he not seen the proof of his Lord.” There is no place for objection through this interpretation. This meaning is correct according to transmitted proof (naql) and is also rational. Tafseer Khaazin states, “ولو لا ان را برھان ربہ لھم بھا” Imam Nasafi writes, “The reciter (qaari) should stop (waqf) at ‘bihi’ and commence the ayat from ‘hamma bihi’.” 26.49 – Tafseer Madaarikut- Tanzeel
This is also related to Deduction (Qareen-e-Qiyaas) because the Quran speaks about the actions of Zulaikha at this juncture, “و علقت الابواب و قالت ھیت لک”-Surah Yusuf, Verse 24
Zulaikha tried to use every method to tempt Hadrat Yusuf علیہ السلام towards her. She summoned him and even closed the door. However, only the hatred of Hadrat Yusuf علیہ السلام for this action, as well as his disgust and infallibility for it, was spoken of, “Allah’sعزوجل protection! He is my Protector and there are many blessings of His upon me. Such an action is oppression and an oppressor is not successfu1.” 26.50 –Surah Yusuf, Verse 23
It was then said, “کذلک لنصرف عنہ السوء و الفحشاء” .By ‘fahshaa’ and ‘soo’ adultery and the intention to commit it are intended respectively, proving that Allahعزوجل safeguarded him from even intending to commit this act. Even Zulaikha said, “I tried to make him interested in me but he was truthful.” 26.52 – Surah Yusuf, Verse 51
In fact, testimony to his innocence and Zulaikha’s faltering was additionally made through a milk-drinking infant, “و شھد شاھد من الھلما” and the Ruler of Egypt said, “O Zulaikha! Repent from your sin. You are wrong.” 26.54
Hadrat Ali رضی اللہ تعالٰی عنہ said, “To anyone who narrates the story of Hadrat Dawood علیہ السلام in the manner which storytellers do, I shall give him 160 lashes!” This was twice as many for the punishment of accusation.
A milk-drinking infant, the Ruler of Egypt, Zulaikha and even Allahعزوجل testified to Hadrat Yusuf’s علیہ السلام innocence! If, like Zulaikha, Hadrat Yusuf علیہ السلام also intended to commit sin, he would have been a criminal and these testimonies would have been incorrect. The ayat would have then stated that Zulaikha began the sin and Hadrat Yusuf علیہ السلام completed it afterwards. Also, if Hadrat Yusuf علیہ السلام did intend committing Zina, his repentance and istighfaar would have definitely been spoken about. Imam Nasafi رضی اللہ تعالٰی عنہ states, “و لانہ لو وجد منہ ذلک لذکرت توبتہ و استغفارہ”- Tafseer Madaarik
In short, taking the ayat to mean, “He too would have intended it if he didn’t see the proof of the Rubb,” is free of ills. Under the ayat, “Wa laqad hamat bihi”, Imam Raazi رضی اللہ تعالٰی عنہ states that the reply to ‘Ioulaa’ can also precede it, similar to the ayat, “ان کانت لتبدی بہ لو ان ربطنا علی قلبھا” – Tafseer-e-Kabeer.
The other explanation (commentary) is that one should stop {waqf) at ‘bihaa’ and accept it to be one sentence. Thus, the ayat will mean, “Indeed Zulaikha had ‘harnrna’ for Yusuf علیہ السلام and he for her.”
In ‘Hammat bihi’, hamma means the resolve to commit adultery, and in ‘hamma bihaa’, it refers to the defenseless inclination of the heart that is without intention. In other words, Zulaikha was resolved for Hadrat Yusuf علیہ السلام and in turn defenseless inclination without intention was created in his heart. This is neither a sin nor an offence. An example of this can be found in the condition of fasting.
When a person sees cold water, his heart becomes helplessly inclined towards it.
However, let alone the act of drinking it, not even the thought ‘crosses his mind. It’s simply water deemed good to him. If both of these ‘hammas’ had the same meaning, they wouldn’t have been used in two places. Using its dual form would have been sufficient and the effective meaning it would give is that they both intended sin. This is supported by this ayat, “مکروا و مکراللہ” In this ayat, the meaning of the first ‘makr’ is one thing and the meaning of the second is another.
Tafseer Khaazin states. “Bare in mind that when Zulaikha saw the Ruler of Egypt at the door, she accused Hadrat Yusuf علیہ السلام of intending to make Zina, not of committing the act itself, “What besides jail is the punishment of he who intends to do wrong with your wife?” 26.59 – Surah Yusuf, Verse 25
Refuting this. Hadrat Yusuf علیہ السلام said, “She intended to do sin.” 26.60 Her statement was also disproved by the milk-drinking infant’s testimony and the Ruler of Egypt, who said after seeing Hadrat Yusufs علیہ السلام shirt torn, “انہ من کیدکن”- Surah YusuJ, Verse 28
In the end, the Egyptian women and even Zulaikha herself (accepting her crime) refuted that Hadrat Yusuf علیہ السلام intended to commit adultery with her. Now, if ‘hamrna bihaa’ was accepted to mean that Hadrat Yusuf علیہ السلام did intend it, it would necessitate that Allahعزوجل corroborated with Zulaikha’s saying that Hadrat Yusuf علیہ السلام was going to commit Zina with her and refuted the testimony of the others. This is contrary to the object of the Quran’s utterances.
OBJECTION 8: Hadrat Musa علیہ السلام killed an Egyptian Qibtee and said, “This is a Shaitaanic action.” 26.61 This proves that Hadrat Musa علیہ السلام killed him unjustly and committed a severe crime.
Answer: – Hadrat Musa علیہ السلام had no intention of killing anyone. Rather, he wished to free the oppressed Israeli (Jew) from the unfair Egyptian. When the Egyptian didn’t free him, he struck him to separate them. The man couldn’t bare the might of a Prophetصلی اللہ علیہ وسلم and died. So, this murder was a mistake, and the Prophets can make mistakes. Also, the incident was before Hadrat Musa علیہ السلام was given Prophethood. Allama Ismail Haqqi رضی اللہ تعالٰی عنہ states, “کان ھذا قیل النبوۃ”-Tafseer Roohul-Bayaan
The Egyptian was a belligerent Kaafir whose killing is not a crime. Hadrat Musa علیہ السلام killed only one Egyptian, but after some days passed, they all drowned.
Now remains his calling of this action “the work of Shaitaan”. This is a demonstration of his vulnerability and selflessness, that he regarded even something that is only contrary to appropriate conduct to be his mistake. In other words, what he was trying to say was, ”This has occurred before its time. When the destruction of all Qibtees will come, this man too will be destroyed.” Do not be fooled by ‘Fa gafaralahu’ and ‘Zalamtu nafsi’ because these words are used for mistakes as well.
Also, ‘Haazaa’ may refer to the oppression of the Egyptian (i.e. this is a Shaitaanic act).
OBJECTION 9: Allahعزوجل said to our Holy Prophetصلی اللہ علیہ وسلم, “و و جدک ضالا فھدی” From this, we come to know that even Rasoolullahصلی اللہ علیہ وسلم was astray. Only later did he attain salvation {hidaayat).
Answer- Here, whoever takes ‘daal’ to mean deviance is himself deviant. Allahعزوجل states, “Neither did your beloved become astray nor did he deviate.” 26,63 Here, ‘daal’ and ‘hidaayat’ mean excessive love for Allahعزوجل and the rank of Sulook (spiritual path) respectively. In other words, Allahعزوجل found the Prophetصلی اللہ علیہ وسلم intoxicated in His love and so granted him the Sulook.
The brothers of Hadrat Yusuf علیہ السلام said to Hadrat Yaqub علیہ السلام, “انک لفی ضللک القدیم” .In this ayat, ‘dalaal’ means profuse love. Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ states that in the Arabic language, ‘daal’ is that tall tree which lost people see and are lead correctly by. Thus, the ayat means, “O Beloved! You are the person who gives salvation (hidaayat), the towering tree that is seen in the Heavens, earth and everywhere. Allahعزوجل has observed this. As a result, the creation has been given guidance through you.”-Madaarijun-Nubuwwah, Vol. 1, Chapter 5
In other words, the object of ‘hudaa’ refers to the general public, not Rasoolullahصلی اللہ علیہ وسلم. Many other meanings have been made for this ayat.
OBJECTION 10: Allahعزوجل states, “Allahعزوجل forgives your former and latter sins. We can deduce that the Holy Prophetصلی اللہ علیہ وسلم was a sinner. He used to make dua for forgiveness as well. If be wasn’t a sinner, why did he ask for forgiveness (istighfaar)?
Answer – There are a few replies to this,
I. Maghfirat means sinlessness (Ismat) and protection. So, the ayat means that Allahعزوجل always protects Sayyiduna Rasoolullahصلی اللہ علیہ وسلم from committing sin. Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “المراد بالمغفرۃ الحفظ و العصمۃ از لا و ابدا فیکون المعنی یستحفظک و یعصمک من الذنب المتقدم و المتاخر” – Roohul-Bayaan
2. Also, ‘Zamb’ refers to the mistakes before Prophethood.
3. Finally, there is a governing word (muzaaf) hidden in ‘zambiku’, i.e. “the sins of your Ummah.” ‘Lakaa’ proves this. In other words, it will mean, “Through you, the sins of your Ummah will be forgiven.” If sins of the Holy Prophetصلی اللہ علیہ وسلم were meant, there wouldn’t have been any benefit or reason to bring ‘Iakaa’. – Roohul-Bayaan, Khaazin
The commentary of this ayat is another verse of the Holy Quran, “و لو انھم اذ ظلموا الایۃ”26.66 Sin is sometimes associated towards the sinner and sometimes towards the person responsible for forgiveness, similar to a court case which is at times connected to the criminal and sometimes to the lawyer who says, “This is my case and I am responsible for it.” Here, the second association is meant (i.e. “O Prophetصلی اللہ علیہ وسلم! Those sins in your responsibility which you have to intercede for)”
OBJECTION 11: Allahعزوجل said to His beloved صلی اللہ علیہ وسلم, “If we didn’t keep steadfast, soon would you have become inclined towards the Kuffaar.” 6.61 This proves that the Noble Messengerصلی اللہ علیہ وسلم wished to be inclined towards the Kuffaar but Allahعزوجل stopped it. Inclination towards infidelity (kufr) is also a sin.
There are a few replies to this,
1. This ayat can be understood from another, “If Allahعزوجل had a son, I would be the first to worship him.” 26.68 Neither is Allahعزوجل having a son possible nor is the Holy Prophetصلی اللہ علیہ وسلم worshipping him. Likewise, here, neither is Allahعزوجل not protecting the Prophetصلی اللہ علیہ وسلم nor is he inclined towards the Kuffaar. This is an example of Conditional Speech (Quziya Shartia).
2. The ayat is saying, “If We didn’t make you sinless (ma’sum) and keep you steadfast from earlier on, soon you would have become inclined towards them to a certain extent because the trickery and deception of the Kuffaar is very dangerous.” In other words, because he was made sinless, the Holy Prophetصلی اللہ علیہ وسلم was never inclined towards the Kuffaar. In fact, he was never even curious to follow them. This ayat proves that the Noble Messengerصلی اللہ علیہ وسلم is innocent from transgression. – Khaazin, Madaarik, Roohul-Bayaan
There are two aspects of the Holy Prophetصلی اللہ علیہ وسلم his natural self and Prophethood with the sinlessness (ismat) from Allahعزوجل. It is apparent from this ayat that, let alone Prophethood and ismat, the Prophet’s صلی اللہ علیہ وسلم .A natural self is so pure from sin that he doesn’t even have the ability to commit them, because his spirituality (roohaniyat) prevails over his human state. So, the ayat means, “Even if we didn’t make you sinless {ma’surn), still too would you not meet the Kuffaar or become inclined towards them.
OBJECTION 12: The Holy Quran states, “O Prophetصلی اللہ علیہ وسلم! You never knew what the Kitaab was and what was Imaan,” 26.69 we know from this that the Holy Prophetصلی اللہ علیہ وسلم was not born possessing recognition of Allahعزوجل~. He didn’t even know what Imaan was!
Answer – There are a few replies to this,
1. Here, knowledge (ilm) is not what is being negated, but Diraayat (i.e. knowledge through reasoning and deduction), The complete ayat is, “We revealed the Quran to you through Our favour. You never gain it yourself by deduction.” 26.70 In other words, the means of this knowledge is Divine revelation, not through guessing or presumption.
2. The condition at the time of birth is not being spoken of. Rather, the state of the creation of the Ncor-e-Muhamrnadi is what is being referred to. In other words, “We created you pure and free in the realm of the souls (Aalam-e-Arwaah), then adorned you with knowledge and placed the crown of Prophethood on you. After this, We sent you to the world. You were already a Nabi in the Aalam-e-Arwaah.” The Holy Prophetصلی اللہ علیہ وسلم himself stated, “I was already a Prophet while Adam علیہ السلام was still being created.” 26.71 – Hadith Sharif
3.The detailed affairs of Imaan and the Quran are meant here. In other words, before revelation, the Holy Messengerصلی اللہ علیہ وسلم didn’t know what the commands of Islam in detail would be Allama Ismail Haqqi رضی اللہ تعالٰی عنہ states in this ayat’s commentary, “ای الایمان بتفاصیل ما فی تضاعیف الکتب” – Tafseer Roohul-Bayaan
He further writes, “The Holy Prophetصلی اللہ علیہ وسلم is more excellent than Hadrat Yusuf علیہ السلام and Hadrat Esa علیہ السلام and they were given knowledge in their childhood, so how is it possible that our Rasoolullahصلی اللہ علیہ وسلم didn’t posses knowledge in his childhood?” 26.72
OBJECTION 13: Shaitaan caused Adam and Hawa to stumble.” 26.73 This establishes that Shaitaan’s tricks also affect the Prophets. How can you say that the Shaitaan cannot affect them?
We have said that Shaitaan cannot make them astray (gumrah) or entice them to intentionally commit major sin. He himself said, “لا غوینھم اجمعین الا عبادک منھم المخلصین” This verse states, “Shaitaan caused Adam علیہ السلام and Hawa رضی اللہ تعالٰی عنہا to stumble.” Deviance is one thing and making someone stumble is another thing altogether.
OBJECTION 14: Many people have accepted the brothers of Hadrat Yusuf علیہ السلام to be Prophets whereas they committed major sins, e.g. they were unjust to their innocent brother, sold him and consumed the money from the sale, lied to their father and made him cry for 40 years. In short, they committed major sins and thereafter became Prophets, proving that being sinless (ma’sum) is not a condition of Prophethood.
Answer – The vast majority of Ulama have not accepted them to be Prophets. Yes, a small group have an impression of this based on some weak proofs, which is why I have said in the introduction to this treatise that it is an agreed (Ijma’i) ruling for the Prophets to be free from deviant beliefs, and a ruling of the majority of Ulama for them to be free from major sins before Prophethood. There is also consensus (ijmaa) on them being free from major sins after Prophethood.
The Prophethood of the brothers of Hadrat Yusuf علیہ السلام is not proven from any clear Ayat, Hadith or opinion of a Sahaabi. Allah has said “لیتم نعمتہ علیک و علی الا یعقوب”Here, Prophethood is not meant by ‘ni’mat’, and ‘Aale-Yaqub علیہ السلام doesn’t mean all the genealogical children of Hadrat Yaqub علیہ السلام. Allahعزوجل said to the Muslims, “واتممت علیکم نعمتی”- Surah Maida, Verse 3
Some argue that Allahعزوجل also said, “وما انزل الی ابراھیم و اسمعیل و اسحق و یعقوب و الاسباط”.Thus, according to them, Hadrat Yaqub علیہ السلام had 12 sons, proving that all 12 were recipients of revelation. This too is a weak deduction because neither does ‘unzilaa’ speak of attaining revelation directly nor is there any proof that the word ‘asbaat’ was the exclusive title of Hadrat Yaqub’s علیہ السلام sons. Allahعزوجل states, “قولوا امنا باللہ و ما انزل الینا و ما انزل الی ابراھیم الایۃ” In this ayat, ‘unzilaa alaina’ does not mean “We all received revelation and are Prophets.”
Asbaat is the title of the twelve tribes of the Bani Israel, and Prophets did emerge from them. The Holy Quran states, “وقطعنھم اثنتی عشرۃ اسباطا امما” Under the ayat, “ان الشیطان للانسان عدو مبین” 26.79 Allama Aloosi رضی اللہ تعالٰی عنہ states, “فالذی علیہ الاکثرون سلفا و خلفا انھم لکم یکونوا انبیاء اصلا فلم ینقل من الصحابۃ انہ قال بنبوتھم” – Tafseer Roohul-Maani
Likewise, Tafseer Roohul-Bayaan, etc. has also rejected their Prophethood. Yes, after making tauba, they all become Friends (Auliya) of Allahعزوجل and the companions of a Prophetصلی اللہ علیہ وسلم (which was the reason why Hadrat Yusuf علیہ السلام saw them in the form of stars in his dream). Our Holy Prophetصلی اللہ علیہ وسلم states, “اصحابی کالنجوم” Hadith Sharif
Also, all their sins were committed to attain the love of Hadrat Yaqub علیہ السلام.
They later apologized to their father and Hadrat Yusuf علیہ السلام who both made dua of forgiveness for them afterwards. As a result, they were forgiven. To disrespect or slander them is an indication of being worthless. In the love of a woman, Qaabeel committed a sin and so couldn’t attain for giveness from Hadrat Adam علیہ السلام Due to this, he remained someone without Imaan, yet the brothers of Hadrat Yusuf علیہ السلام had Imaan with them.
OBJECTION 15: The Quran proves that Zulaikha intended to commit adultery, which is a severe offense. You have said that the wife of a Prophetصلی اللہ علیہ وسلم is not immoral, so how can Zulalkha be the wife of Hadrat Yusuf علیہ السلام if she was an immoral woman? Either you accept your ruling to be wrong or resolve that they had not made Nikab.
Answer – Sayyidah Zulaikha رضی اللہ تعالٰی عنہا eventually became the wife of Hadrat Yusuf علیہ السلام and she is worthy of great respect. Ahadith from Bukhari and Muslim, as well as general commentaries of the Holy Quran, prove that she entered his Nikah. Afraatheem and Meesha, the sons of Hadrat Yusuf علیہ السلام were also born from her, as elucidated by Tafseer Khaazin, Tafseer-e-Kabeer, Madaarik, etc.
The Holy Prophetصلی اللہ علیہ وسلم said to Sayyidah Aisha رضی اللہ تعالٰی عنہا and his other wives, “You have become similar to the wife of Hadrat Yusuf علیہ السلام (i.e, Sayyidah Zulaikha رضی اللہ تعالٰی عنہا).”
‘Sawaahib’ is the plural of Sahib and Saahiba is the word for ‘wife’. Neither was Sayyidah Zulaikha رضی اللہ تعالٰی عنہا immoral nor did she ever commit a sin like adultery. Yes, she intended to commit Zina in the passion of love. The beauty of Hadrat Yusuf علیہ السلام drove her into a frenzy, and it was during this time that she wished to commit this act. When the women of Egypt cut their hands because of the state of delirium t’rey entered when seeing the beauty of Hadrat Yusuf علیہ السلام, what is so surprising if Sayyidah Zulaikha رضی اللہ تعالٰی عنہا couldn’t bear her patience due to being struck by his beauty? Besides, she later repented from all of these crimes.
It should be bared in mind that she was only drawn to Hadrat Yusuf علیہ السلام not towards anyone else. Allahعزوجل protected her in all manners. We have accepted the wives of the Prophets to be protected from adultery and immorality, not from being incapable of sin. Sayyidah Zulaikha رضی اللہ تعالٰی عنہا committed this sin and thereafter asked for forgiveness: She said, here. she acknowledges her mistake (acknowledging your offense is tauba), which is why Allahعزوجل spoke about it but didn’t mention any punishment or reproach, so that it may be known that she was forgiven for her sin. Thus, to now mention these mistakes with the intention of disrespect is very wrong. Never did she commit adultery or immorality.
Sayyidah Zulaikha رضی اللہ تعالٰی عنہا is the family (Able-Bait) of Hadrat Yusuf علیہ السلام. Disrespecting her is offensiveness to this great Prophetصلی اللہ علیہ وسلم of Allahعزوجل.
CONCLUSION
Allahعزوجل is the Lord and Creator of the Prophets and they are His beloved servants. He can mention their mistakes in whatever way He wishes and they can demonstrate their humility to Him in whatever way they wish. We have no right to speak about their mistakes or disrespect and slander them unless we want our record books blackened with sin. Allahعزوجل has ordered us to respect and revere His Prophets.
Hadrat Yusuf علیہ السلام was visibly sold in Egypt. This is why the Egyptians used to think. that he was the property of the Egyptian Ruler. To remove this stigma from Hadrat Yusuf علیہ السلام pure being, Allahعزوجل sent a general famine for seven years. In the first year, the Egyptians gave money to Hadrat Yusuf علیہ السلام in exchange for grain. In the second, they gave their cattle and gems; in the third, they gave their cattle and animals; in the fourth, their slaves; in the fifth, their homes and properties; in the sixth, their children, and in the seventh, they completely sold themselves to Hadrat Yusuf علیہ السلام and said, “We shall become your slaves! Give us food in exchange for this.” Then, Hadrat Yusuf علیہ السلام showed them favour. Madaarik, Roohul-Bayaan, etc.
Why did all of this occur? Only because when all of the Egyptians become the slaves of Hadrat Yusuf علیہ السلام who will now label him a slave? See! To keep the greatness of a Prophetصلی اللہ علیہ وسلم intact, the entire world can be put into difficulty.
In the time of Hadrat Umar رضی اللہ تعالٰی عنہ, an Imaam used to always read Surah Abasaa (intending disrespect to Rasoolullahصلی اللہ علیہ وسلم in namaaz. The Khalifa heard of this and executed him. – Tafteer Roohul-Bayaan under this Surah
In my book, Shaan-e-Habibur-Rahman, I have proven this Surah to be the praise (Naat) of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم. May Allahعزوجل grant salvation to the Deobandis who have put the nerve in people to slander and judge the Prophets.
Aameen.