An Insight Into Prophecy: Infallibility Essay

Plato once remarked that a community could produce its ideal leader and have by handpicking a select few and exposing them to an mingled balance of gymnastics and classical music. Apart from the emasculating effect of such a course of proceedion, it no doubt falls short of the prophetic paradigm. Prophets are an substantial vehicle by which Allah (swt) guides mankind their task is to convey Gods will and provide an example worthy of emulation. Yet, in order to be emulated they moldiness themselves be of an impeccable character. In this brief article, I shall approach the topic of prophethood from the gateway of infallibility and attempt to assess, through a discussion of the purpose of prophethood, why infallibility is required.In order for the discussion of infallibility to be a fruitful unmatchable, it would seem most appropriate to bulge out by shedding light upon the institution of prophethood. The religions of the world mystify venerated those that they consider to be pro phets. These charismatic figures have led communities and shaped subsequent history. Such influence and prestige appears to derive from their common claim that they are divinely inspired. Their popular appeal thus stems form the fact that they represent atomic number 53 of the many ways by which God manifests His immanence that God is closer to us than our jugular veins.1Yet, beyond this link with the divine, religions have differed, in some respects, regarding prophethood. Prophets, as characterised by Judaism, the first of the three Abrahamic faiths, were people who felt very deeply. They were devastated by the worthless of those that were oppressed. Having great resonance with the life of our final messenger, Muhammad (s.a.w), the Jewish prophets tended to have three main phases to their lives contemplative seclusion, scathing criticism of the status quo and finally the provision of a means to salvation. And yet, when reading the Old Testament, it becomes very much apparent tha t the prophets were not of an impeccable character they appear fallible and at times guilty of secure sin. The Genesis account of Jacob tricking his father Isaac is a particular case to note.2Another conspicuous difference is that of ethnicity. Israel was Yahwehs chosen nation, and as such, prophets, divine favours, were sent to guide them. In contrast, the Islamic prophetology is a universal one it recognises both(prenominal) that to every nation is a guide3 and that Muhammad (s.a.w), the seal of prophethood, was sent as a mercy to all the world.4In Christianity can be seen an even greater departure from Islams prophetology. Here, prophetology becomes theology in the act of deifying Christ. As a footing, aiding our understanding of the alternate prophetologies of these two faiths, we may compare what have been taken to be the respective symbols of Christianity and Islam the cross and the crescent. Placing aside the inherent defects of redemption, original sin and the act of deify ing Christ, it would seem that the cross, in Christianity, represents the one, single and unique redemptive transection between the transcendent and immanent God the Fathers horizontal loftiness is brought to earth by Jesus vertical sacrifice. On the other hand, the crescent, suggestive of cyclicity and renewal, is an apt symbol of Islams prophetology seeing successive prophets as one of a drawstring of 124,000 guides sent by the Almighty. As one is extinguished, another is born.The Islamic prophetology is conceptually simple. Islam views all prophets as having a common aim preaching the message of monotheism. In the Quran, great stress is laid upon the figure of Abraham (a.s.) He is given due respect as the great patriarch father to the line of Isaac (a.s) and Ishmael (a.s), and as such represents an ideal, that of Islam, from which Rabbinical Judaism and Pauline Christianity departedAbraham was not a Jew nor a Christian exclusively he was an up skillful man (hanif), a Muslim, an d not one of the polytheists5Along the model set by Abraham, famously known to be the slayer of idols, a line of great prophets descended. The story of Yusuf (a.s), Abrahams great-grandson, referred to in the Quran as the best of narratives,6 provides us with a glowing example of how tawhid manifests itself in a believer Yusuf (a.s), even in times of great tribulation had firm tawakkul, despotic trust in Allah. Even in jail he did not lose sight of his mission. Indeed, when asked by his two jail-mates to interpret their dreams, he ceases the opportunity to begin preaching to them, in wonderfully eloquent prose, of Gods oneness, and their ultimate accountability before Him.7In spite of such archetypes, the children of Israel on many designer defied their prophets. The Quran gives many an example of such defiance and the settlementing divine retribution. The end product was that Rabbinical Judaism became fraught with legalism, and the spirit of faith began to fade. This was to con trast with the esoteric teachings of Moses (a.s), to whom the burning pubic hair spake.8 The Quran also presents Jesus (a.s) as a worthy apostle who vehemently denies claims that he is God. The very first words of the Quranic Jesus (a.s), uttered in the cradle to controvert his mother from charges of unchastity, form both a rebuttal to Pauline Christianity and concisely capture the Islamic prophetologySurely I am a servant of Allah He has given me the book and made me a prophet.9Hence, in Islam, a prophet is simply a messenger of God sent to guide his people to the right path. The practical side of soothsaying is that of state a responsibility by the people to sustain the prophet. Regarding the final and most honoured of the prophets, Muhammad (s.a.w) the Quran saysTake what the Messenger gives to you, and refrain from what he prohibits you.10It is from this platform that we may make the relatively straightforward leap to infallibility. Many arguments, both rational and scriptu ral, abound regarding the infallibility of the prophets. One of the most convincing is the argument that builds upon our responsibility towards prophets, as noted, and the subsequent paradox of following an errant prophet. M.R Muzaffar elaborates upon this argumentThe reason for the infallibility of a prophet is that if he commits a sin or mistake, or is light or something similar, we have to chose between two alternatives either we obey his sins and mistakes, in which case, in the view of Islam, we do wrong, or we must not obey the his sins and mistakes, which withal is wrong, because this is contrary to the idea of prophethood where obedience is necessary besides, if everything he says or does has the possibility of being either right or wrong, then it is impossible for us to follow him. The result is that the benefit of his mission is lost it becomes unnecessary, and the prophet becomes like ordinary people whose acts and speech do not have the excellent worth that we seek, wit h the result that there will be no obedience and his actions will be unreliable.11Allamah Hilli (d.1325), the twelver Shiite theologian of the Il-Khanid period, cites another key rational, aqli, proof for infallibility. He points to the argument ad infinitum if the defender is not infallible, then we are left with the indefinite question of who guards the guardian?12Having provided but a taster to the arguments in favour of infallibility, one ask clarify what exactly we take it to mean. Muslim theologians have united doctrinally in favour of prophetic infallibility, and yet differences are noticeable in both its extend and its duration. Fakhr al-Din al-Razi (d.1209), a Shafii jurist and theologian of the alterari School, claims that infallibility occurs only in the domains of belief, transmission of the divine message and religious judgement. This however, appears to severely limit the consummation of authority accorded to the prophet, who is the example par excellence in all do mains. Though al-Razi claims that the Sunni Asharites had agreed upon this, it appears that al-Baqillani (d10.13), another Asharite theologian, believed that the infallible may commit unknowing errors in the transmission of the message to mankind. The flaws of such a view are clear.Allama Hilli, whose views remain those of orthodox twelver Shiism to this day, provides a watertight definition of isma, infallibility. He begins by explaining that infallibility does not itself negate the prophets ability to commit sin13 avoiding sin is an active choice. This is in contrast to the determininstic understanding prevalent amongst the Asharites. Further, he stipulates that the infallible must neither commit grave or minor sins, in any domain, either before or after his mission commences.14 He reasons that a person who becomes inerrant upon being made a prophet will not have acquired the necessary respect from his people. Only a person that has been of exemplary character throughout his life can take on such a great responsibility as that of prophethood.In sum, one may say, rather schematically, that prophetic infallibility is denied within the confines of Judaism, extended to that of a deity in Christianity, and defined downwards by orthodox Sunnism. And yet, upon reflection, it would appear that prophecy is a great burden. Indeed, the Quranic revelation is described as a heavy word15 that is sent down upon the Prophet Muhammad (s.a.w). It is only with impeccable character, fortitude and resilience that the prophets were able to welcome such a burden, and live up to the responsibility of guiding mankind. Such character can only be adequately captured in an understanding of infallibility that does not seek to atomise, either temporally or spatially, the lives of the prophets inerrancy most truly encompasses all domains and periods of the life of a prophet.1 Holy Quran 5016.2 Genesis 25-28. The Genesis account speaks of Jacob having an elder brother by the name of Esau. Isaac had intended to bless his elder son before he died, but Jacob, aided by his mother Rebekah sought to trick Isaac into giving Esaus birthright to Jacob.3 Holy Quran 137.4 Holy Quran 21107.5 Holy Quran 367.6 Holy Quran 123.7 Holy Quran 1236-42.8 Holy Quran 209-14.9 Holy Quran 203310 Holy Quran 597.11 Shomali, S.A. Shii Islam, ICAS (2002) (unpublished manuscript), p67.12 Allamah Hilli, al-Bab al-Hadi Ashr, commentary by Miqdad ibn Abd Allah al-Siyuri, Mashad (1989), p41.13 Tusi, Nasir al Din, Kashf al Murad fi Sharh Tajrid al-Itiqad, commentary by Allamah Hilli, Beirut (1990), pp.341-342.14 Op.cit. Al-Hilli, p124.15 Holy Quran 735