16.4 Refutation of Abdullah Hashem Aba Al-Sadiq Statements on Infallibility and Prophets

Claim 1: "There are two types of infallibility: earned and inherent."

Abdullah Hashem Aba Al-Sadiq states that there are two types of infallibility: earned infallibility, where a person progresses towards infallibility through sincerity and good deeds, and inherent infallibility, which is present from birth.

This idea contradicts Islamic theology, which holds that infallibility is divinely conferred upon prophets as a prerequisite for their role as God�s messengers. The Qur'an clearly supports this position, emphasizing that prophets act in complete accordance with Allah�s will:

Furthermore, the notion of "earned infallibility" is inconsistent with the Qur'anic principle that Allah selects messengers based on His divine knowledge of their purity and ability to fulfill the role:

Classical Islamic scholars, such as Imam al-Nawawi and Ibn Kathir, have also consistently affirmed that infallibility is not acquired but granted by Allah to ensure the messengers� trustworthiness in delivering revelation.

Claim 2: "Prophets and messengers are capable of making mistakes in their personal lives but cannot lead people astray."

Abdullah Hashem Aba Al-Sadiq asserts that while prophets are infallible in matters of religion, they can make mistakes in their personal lives.

This statement misunderstands the Islamic concept of infallibility. While prophets are human and may experience human emotions, they do not commit sins or errors that would undermine their credibility or compromise their divine role. The Qur'an explicitly affirms that prophets� actions and words are divinely guided:

For example, the incident of Prophet Adam eating from the tree is often cited to suggest fallibility. However, Adam�s action was not a "sin" in the conventional sense but a slip (zallah) that occurred outside the framework of legal obligations (shari'ah):

Scholars, such as Imam al-Tabari, have clarified that this event was part of divine wisdom and did not compromise Adam�s infallibility.

Claim 3: "Jonah disobeyed God and was punished, but this did not lead people astray."

Abdullah Hashem Aba Al-Sadiq claims that Prophet Yunus (Jonah) disobeyed God by abandoning his mission and was punished by being swallowed by a whale.

This misrepresents the incident. Prophet Yunus did not "disobey" in rebellion but left his people prematurely out of despair over their rejection of his message. The Qur'an narrates this event:

This event highlights a moment of human vulnerability rather than a failure. Yunus�s eventual return to his mission affirms his continued status as a prophet. The Qur'an and Islamic tradition portray this incident as a divine correction, not a punitive measure or evidence of fallibility.

Claim 4: "Prophets have doubts about their prophethood."

Abdullah Hashem Aba Al-Sadiq suggests that prophets sometimes doubted their prophethood, claiming that they, like ordinary people, struggled with their faith.

This claim is unsupported by Islamic teachings and contradicts the Qur'anic descriptions of prophets as individuals of unwavering certainty and conviction. For instance, the Qur'an states regarding Prophet Ibrahim:

Similarly, Prophet Muhammad faced immense opposition, but Allah reassured him:

The verse Abdullah Hashem Aba Al-Sadiq references (Qur'an 21:08) does not suggest that the Prophet Muhammad doubted his mission. Instead, it addresses the psychological burden he faced due to the rejection of the truth by his people. Such verses are meant to comfort the prophets and reinforce their resolve, not to suggest that they doubted their divine missions.

Claim 5: "124,000 prophets had earned infallibility, except for five inherently infallible individuals."

Abdullah Hashem Aba Al-Sadiq asserts that of the 124,000 prophets, only five individuals�Prophet Muhammad, Imam Ali, Fatimah al-Zahra, Imam Hasan, and Imam Husayn�were inherently infallible, while the rest achieved "earned infallibility."

This distinction is baseless and lacks any foundation in the Qur'an or authentic hadith. All prophets are inherently protected (ma'sum) by Allah from error in their delivery of the message. This divine protection ensures that they fulfill their roles as guides without leading others astray. The Qur'an emphasizes this:

The claim of "earned infallibility" creates an artificial hierarchy among prophets, which contradicts the Qur'anic principle of not distinguishing between messengers in their essential qualities:

Conclusion

The arguments presented by Abdullah Hashem Aba Al-Sadiq regarding the infallibility of prophets and their capacity for mistakes are inconsistent with Islamic doctrine. The Qur'an and hadith affirm that prophets are divinely guided and protected from leading others astray. While prophets exhibit human qualities, their actions and decisions, especially in religious matters, are safeguarded by Allah. The distinction between "earned" and "inherent" infallibility, as proposed by Abdullah Hashem Aba Al-Sadiq, is unfounded and contradicts both Qur'anic principles and scholarly consensus. His interpretations misrepresent the Islamic understanding of prophethood and infallibility, diverging from authentic sources and established traditions.